Commentary on Judges
The parts of it are four. The first, how Samson took occasion to hurt and to be revenged upon the Philistines, to verse 9. The second, how the Philistines got him to be delivered bound into their hands by his own countrymen: to the midst of verse 14. The third is, how he was strengthened by God, so that he brake the cords, and slew a great many of them: to verse 18. The last, how he thirsting after his labor, and obtaining water of God, was refreshed. Of which in order, as the text gives occasion.
The first part of the Chapter.
COncerning the first part, and the woe that he wrought them, the occasion was, that his wife was denied to him, when he returned to take her, and was given to another, as appeareth in the first two verses: hereby he was provoked, as we see in the third verse, and so he set upon and hurt them in their commodities, being so provoked, as is shown unto the 9. verse.
And first it is said, that after a while he came to his wife again, & brought a Kid with him to make merry with her, and to show thereby that he was reconciled to her, and was purposed to live with her again. For he having in absence considered his fault, in going from her in such a manner as he did, resolved and thought good now to cut off all occasions of grief from her, and of separation, and to renew and recover his decayed love again. It all that will condemn Samson for his choler would shame themselves as he did here (in returning, which was a condemning of his departing) when they have been overtaken as he was it were well: or if m • n could be brought out of love with such their willful doings, by considering that for the time they banish God out of their thoughts, and make a man slave to his rankest enemy. But by this we see, that though good and bad have passions, carrying and ruling them, yet where grace dwelleth, they shall be found out in time, and that shall be done to the vanquishing of them which the strength of corruption in those that want grace, will not suffer a man to mark and resist them. Sin nourisheth it self (especially anger) by self-love: smoothing it self up with Jonah his conceit, [I do well to be angry] and so Samson would (perhaps) have answered, if he had been demanded a while after he departed from her. But now at leisure he recanteth, and by returning, condemns his departure, as I said; much like the son, that being sent into the vineyard, bid his father do his work himself for him; but after, coming to himself again, did as he was bidden and went. Whereas a lewd person having sinned, pleaseth himself in it, and doubleth it with Esau in his taking strange wives; or if he relent, it is for shame and terror only as Judas; as I have noted in Abimelech before, chapter 9. Samson in his cholencke pang, went away with resolution (likely) of never returning, but to let her go as she deserved. But now in cooler blood he appeaseth himself (as the Musician did Elisha) and demurring of his doings, confesseth, that though his wife deserved ill measure, yet it became not him who in so great heat sought to marry her: to deal so despitefully against her, and that presently upon his marrying of her.
And more particularly, as Samson here upon better consideration returded to his wife again, so it must be granted of all that there should not be any long displeasure conceived betwixt couples, (if it cannot be avoided but that some will be,) and specially that it is too much that there should be any separation betwixt man and wife, unless it be with consent, and in love, and that also but for a while, and as the Apostle willeth that they may give themselves to prayer and fasting, and so to come together again, lest the devil tempt them to evil. This I say were to be wished: but if there fall out worse matter betwixt them, it ought to cease betimes, as we see here Samson returned to his wife within a while after he went from her. For if the prayers of married persons ought not to be broken off through dissention any day, as S. Peter chargeth; much less ought there to be a separation for a longer time.
Therefore seeing many occasions fall out hereof betwixt couples in marriage, by reason of much conceitednes one against the other, way wardnes, inconstancy in love, false heartedness, and such like; let such as abhor and would shun this and the like wearisomenesse of their companions, never cease till they renounce and disclaim those corruptions, and pray oft and earnestly against the same, and arm themselves with many renewed covenants, that no such thing may be betwixt them. So shall they the better keep other in order who are under them, when they shall see no breaches nor brawls betwixt them: yea and they shall be fit to set other couples together who are at variance; but they shall ill do that abroad, if they maintain not peace at home.
But by occasion that I said, that married couples should not be absent any long time one from the other; it is objected that many are, who through necessity of following their calling, cannot choose but be a long time one from another, as many Lawyers, Merchants, Sea men and other: and therefore how can that charge that is given by the Apostle to the Corinthians stand? to wit, that there should be no long absence betwixt couples. I answer: because that charge is no better kept, therefore is much evil committed, I mean through long absence one from the other, and many complain how they smart by means thereof, and yet redress it not, nay say plainly, they see not how they can.
And I say further, that men suffer much sorrow, and sustain great troubles through their own fault, who seeing what their callings are, and that absence must fall out betwixt them, do neither labor for more grace themselves to bear it the better, neither seek such yoke-fellows as excel other therein, neither faithfully take order between themselves carefully to look about them every way to avoid danger. For God is not contrary to himself, neither commandeth he contraries: as that there be no long absence one from another: and yet that they shall follow such callings as of necessity require it. But if the last must needs be; then certainly they may be helped and relieve themselves in the first. And if they both fear God (as otherwise what promise have they that God will bless them in anything, or what speaking to them is there about any such matter? If (I say) they fear God, then by good order taking, betwixt themselves, and by oft and earnest praying on both parts, for quiet and chaste minds and bodies, using therewith all good means for the same as need shall require, then they shall attain redress against it, and God hath promised to such, that with consent they may be absent each from other, without the many vnquietnesses and other inconveniences, the which yet do most certainly meet with such as be not so qualified: who if they fall into adultery, and the like evils, it is the fruit of their sin which God punisheth, I mean of their irreligiousnesse, unfaithfulness, and such like, as they fall out to be; who is able to say what or how many?
It followeth in this verse, when Samson would have gone into the chamber to his wife, to do the duty of an husband to her, the father the Philistim, would not suffer him, for he had given her to another! Oh woeful act, but especially before he had spoken with him. But we need not wonder at that; for what reason do such profess to yield of their doings? By this dealing of the Philistines, we may see, what a sore punishment it is to have to do with such unconscionable men, that will boldly hold our right from us, and so deal with us, that we cannot make any reckoning, no not of that which is our own, if it must come through their hands, neither can be sure of our own, if it be owing and due unto us by them.
And what bondage is this, that another should have power and authority over our goods? Nature it self being the foundation of propriety in each man's goods, and abhorring community, as the cut-throat of civil society and common-wealth. As if the laborer when he had done his work, must nor look to receive his wages; or the man who hath lent wares for money, should be denied it: as though he that listeth, should claim or detain another bodies goods. And to that point things are come in many places, that for the heathenish vnconscionablenesse that is grown up in this world, a man cannot say that anything he hath is his own, there are so many ways to defeat the owners of their due. And so are men pursued with other open wrongs, that they may well say, as Samson had cause to complain; you deal with us as Philistines. The use of this is, to account of honest and faithful men much the better, and in dealing with other be wary and circumspect; also be ready to offer all good measure to those with whom we have to do. But this point offereth it self often.
And as for Samson, who was denied his wife when he returned to her fathers house to take and enjoy her, all may see what a punishment it is. But when men bring it upon themselves by their own sin, as he did, they are the less pitied And this is true of the final disappointment of the ungodly, as the example of the foolish Virgins showeth, excluding themselves from that place, which yet they desired. Let every man therefore avoid occasions of troubling himself as well this way as otherwise, by giving liberty to his corrupt affections and lusts; wherein Samson failing, by going from his wife in a fullen and discontented manner, rather then wisely saluing up her offense, now brought it to pass that he was denied her when he would gladly have enjoyed her. Thus doth a man's sin crop off the blossom which should after in season yield fruit. And this and such like are the fruits of our sins, which never yet, no not the pleasantest, did us any good. This hurt among many other cometh; that thereby we are deprived of our best liberties, when we would enjoy them, and all because we did, in our sinful mood set light by them. But of this enough in the last verse of the former chapter.
Her father to excuse his cursed act, in giving his daughter to another man, tells Samson, he thought he had hated her, therefore (he saith) I gave her to thy companion, and then he offered him her sister, as being fairer then she. We may learn by this his first speech, that wicked and unconscionable men, when they have offered great wrong to their neighbor, make a light matter of it: they thought (they say) they might have done as great a matter as that, without offense taken thereat, and that they had cause to do so; and they thought it would not have been so hardly taken; yea and many bid them go seek their remedy, where they can get it. So in the History of the Church, Julian the reuolter being solicited to deal more indifferently with the Christians, used to answer: Tush, they have no wrong done to them, for their Master commands them being smitten on the one cheek, to turn the other. So did the cruel Pharaoh upbraid the poor Israelites groaning under their burdens; saying to them, Ye are idle, and want work: and the Babylonians so taunted the poor Jews mourning under captivity; Sing us some of the songs of Zion. Rehoboam also being willed to mitigate the heavy hand which his father held over his subjects, answereth; Tush, ye had too good measure shown ye by my father; my little finger shall be heavier then his loins. And as slightly bad men deal with the Lord in his service: they think their drawing near to him with their bodies is sufficient service, though their hearts be far off, when yet he himself professeth, that in vain do such worship him.
So Saul thought he might offer a burnt offering and a peace offering to the Lord, (though it was contrary to his commandment) and would needs imagine it to be well pleasing to him so to do, taking it harshly that Samuel presseth him so with his disobedience. But he should have obeyed God, and not have followed his own fancy.
But to return to their dealings with men, whom when they have sore hurt and wronged, they make a light matter of it, and say, they meant no harm; they are like the man in the Proverbs, that feigned himself mad, and cast firebrands and arrows, and saith, he was in sport: so they deal deceitfully and wickedly with their friend and neighbor, and say, they are in sport, that is, they mean no harm. But if the least injury be offered them (as was here to this Philistim by Samson, going from his daughter but a while) they will make of a little matter a great, rather then be satisfied with such an answer, that the party thought it would not be so hardly taken. To conclude, as Solomon saith to the young men; Reioce in thy youth, &c: but be sure God will bring thee to judgment: so I may say to these men while health and jollity lasteth, and none to control you, tread your underlings under your feet, and wind God himself about your fingers: make a slight matter of sin, and say, it was but a trick of youth, it was but a small matte, I did it but once; as many at this day make a But of Adams sin, he did but eat an apple (a matter of nothing) and loe both he and all his posterity must die for it. And do ye as Esau did, Tush, what great matter is it to sell my birthright, let it go? Sooth up yourselves (I say) with the conceit of him that thinks God is (as the Papists paint him) but a good old man and sits idle, he will neither do good nor evil, we may use and deal with him as we list. But when God shall take the wild Ass in her months (who being light, cared for none of her pursuers) I mean, when he shall visit these men, and set before their face their vnconscionablenes and hard measure, which they have offered and made nothing of, (as if other men were made to be their tenis-balls, and the objects of their wrong and scorn) then their sin shall not seem a small But, but a great hill and mountain unto them, and they shall cry out, saying, We never felt the weight of our sin till now; it was light in committing, but the punishment is greater then we can bear. And as the holy Ghost threatens adulterers, God shall judge them; so let these know, that seeing they are too stout and stately for common men to meddle with, God will take them in hand, and (as James saith) be an advocate for the innocent against their oppressors. This be added to the former point, to this end, that as there I counsel others to have little to do with such Cormorants: so by this mark and cognizance, and the like (as the next point noteth) we may know and avoid them the better. Thus much be said of the first speech of Samsons father in law: the next followeth.
And that was, that he offered him his wives sister to be his wife. For he respected not how near she was in blood, but feared him, because he saw that he was a man of a great stomach, and did fret sore against the Philistines, therefore he offered him her to appease his wrath, and yet many of the Heathens did know that such marriages were unlawful, and made laws against them. Thus he thought to put him off. Even so wicked men, when their bad dealings are found out, and they in some danger and fear by means thereof, mark what recompense they offer: and that is worse then if they offered none at all, (as he did here) and such as they cannot take, nor be the better for, being (for the most part) against conscience: for either they promise them fair and go from it: or if they pay their debts, and satisfy for their wrongs which they have done, it shall be done most unwillingly, or with other men's losses and harms.
By this act of his father in law, Samson took occasion to vex the Philistines, the Lord's enemies: for he saw that his father in law did but mock him, and so he took not the condition that was offered him, but said, I have received wrong of you Philistines, and my dealings shall be seen to be better then yours, if it come into question. Ye have given me just cause to seek revenge. But yet we must know, that this he did as one appointed by God thereto, and not as a man to ease his stomach upon them for his own pleasure. So we may in no wise revenge our enemies in the heat of our hearts, (howsoever we hardly hear that saying) but leave vengeance to God, and bridle our unruly affections, that they may not carry us to evil against men; but overcome their evil with doing them good. Although I deny not, but where we are commanded of God to pursue evil, we must go about it readily, as Samson here did. But here I end these verses.
Vers. 4. And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails.
5 And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shockes, and also the standing corn, with the vineyards and oliues.
6 Then the Philistines said, Who hath done this? and they answered, Samson the son in law of the Timnite, because he had taken his wife and given her to his companion. And the Philistines came up, and burnt her and her father with fire.
7 And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease.
8 And he smote them hip and thigh, with a great slaughter, and he went down, and dwelt in the top of the rock Etam.
SAmson having gotten occasion to set upon the Philistines, the holy story in these five verses showeth how he used it, that is to say, these two ways: first in spoiling their commodities, their vines and olive trees, and burning up their corn; and then in taking away the lives of many of them also. The first of these two vexings of them is set down in these two first verses, and he did it in this manner. He got three hundred foxes (which abounded in those places) and the tails of them he bound together, and put firebrands in the midst of them, and sent them into the corn of the Philistines, which then was ripe, and burned up heaps or rickes of corn gathered in, and that which was standing also.
It is but a folly for us to ask why he plagued the Philistines that way among all other. It is sufficient that the holy Ghost hath set it down that he punished them very sore even that way, as we may conceive. For a fire being kndled in many places, and spreading further and further in every place where it was kindled, much hurt might soon be done thereby; as appeared by Absalom's dealing with Joab in setting his corn field on fire. But much more these wild creatures (being terrified with the fire) running too and fro, and carrying it through the fields might do greater mischief. A thing (doubtless) unlikely to have come to pass so; but the more unlikely it was, the more it admonisheth us, not only that our commodities and riches are subject to loss sundry ways which we may conceive, but even that way also that we cannot think. For who would have thought (though by winds, wet, and drought they might have lost their fruits) yet that they should have been spoiled this way? But the reason is, for that there are so many casualties and changes in this transitory life, and we are lively put in mind of it hereby. Possess we therefore these earthly benefits, as if we did not, and so we shall be less addicted to them. For no man can show to how many unlikely dangers men's goods lie open, beside those which are common and ordinary. We have heard of late, that many men's commodities being brought in (and so in likelihood past danger) have been in great part destroyed by vermin, as mice and rats.
Therefore they are called uncertain riches, seeing no man hath any hold of them, but one man's they are today, and another man's tomorrow. Besides, we ought not to set our hearts on them, which we cannot keep, neither thereby give occasion to our selves to be disquieted when God by any means shall deprive us of them. But mind we better things, and those not seen with mortal eye, which shall also be witnesses that we have treasure laid up for us in heaven. And when we walk in the discharge of our callings, whereby, through God's blessing we increase our substance, yet even then regard we more the commandment enjoining us labor, then the profit: and comfort we our selves in our good conscience in coming by and using them, with God's promise of good success, rather then by reckoning our commodities before we enjoy them. But of this point I have said more elsewhere.
The next thing in these two verses is this, which we are to make our profit by; that when the Lord giveth us opportunity, and offereth us occasion to do him service, we should be wise to see it, & ready to use it, that we may so testify our obedience both to God and men. For so did Samson here. The Lord would have him set upon the Philistines, but so, that he should first be provoked by them; lest if he had done it without just occasion offered him, they might not have pursued him alone, but all the land; as they made much ado for the hurt he here did them, till they knew that some of their brethren, the Philistines, had provoked him, and that thereupon he sought to be revenged on them; as in verse. 6. Look more in Gideon's story.
Before Samson proceed any further against the Philistines, to pursue them in their lives, it is shown in this verse, that there was hot inquiry among them who it was that had so spoiled their commodities. And they learned that it was Samson that had done it: and further the reason was rendered why he did so, and that was, because the Timnite had taken his wife from him, and given her to another. Which when they understood, they went by and by and burnt her and her father with fire: for they considered that they had done him great wrong, and thought that he avenged himself on other of them for that which they had done to him.
In this verse, by the earnest inquiry after him that had done them so great displeasure, we may see, that by the light of nature they did this, (even as it is lawful for us to do in our own cases by the help of the Magistrate) to seek to find out such as have done much evil in the Common-wealth, and that were troublesome. But yet herein we must differ from them, that as these here did eagerly pursue the doer of wrong to themselves, (more then the disorder) so much more we that are further enlightened by the word of God, ought to hearken after such offenders, and to procure their just punishment as we may; rather for their sin, then to avenge our selves thereby. As Solomon dealt with Joab, who had joined himself with Adonijah against the Lord's anointed: for he commanded him to be slain, that the blood which he had shed causeless, might be upon his own head. And great is the sin of them, that rather then they would incur the least danger and displeasure at the hands of bad persons, worthy to be cut off, or sore punished; do suffer them to go on in their wickedness, rather then to withstand and bring them forth before authority to receive their due; yea rather, if they can, they will be ready to excuse their fault and defend them: but if a trespass be committed against themselves, there is no measure in pursuing their enemies. But a fitter occasion to handle this, will be offered in the 21. Chapter.
When the Philistines understood that Samson had thus spoiled them, because the Timnite had given his wife to his companion, they went (it is said here) and burnt both him and his daughter, and the house over their heads. But why did they so? For the Timnite was not he that hurt them. No, but seeing they could not come by Samson, to take revenge on him, therefore they punished them who were the occasions of Samsons spoiling them, though they were in no wise consenting to it, nor knowing what he did. A most unreasonable act, to fall upon them who were no way guilty of the hurt done to them. The Lord (indeed) did most justly hereby revenge that villainy, which they had all of them offered to Samson, but this they looked not at: God only over-ruled their appetites, that in one and the same act (most injurious in it self) yet the Lord executed his most righteous justice against these malefactors, arming one wicked person against another, and preparing a way thereby to revenge these Philistines themselves, as shall appear afterward.
But here we may see the madness and outrage that is in men. For though these were Heathens, and therefore might be thought to have none to match them in gross wickedness, among such as are baptized: yet behold, they who are destitute of grace among us, (further then the fear of man restraineth some) are let loose to as great sins. For proof whereof, behold the dealing of those furious Jews, Acts 18. who when they could not come by Paul, fell upon Sosthenes his companion, and beat him: and at this day the Papists when they cannot come by the heretic himself (as they term him) use to draw his picture, as exactly as they can, and with great despite burn it in the fire, showing what they would do to the person. Not unlike to the practice of seditious soldiers, in chopping them as small as herbs to pot, who oppose them in their mutiny. And we see it cometh to pass sometimes, that when vile men are given over to fury, passion and mood, he shall bear the blows that cometh next in their way, though he was in no fault, and whatsoever is next them, be it knife, dagger, cudgel, or whatsoever else, whether it beat out the eye or tooth, or break arm or leg, all is one with them, when they be moodie: even as she-Bears that are robbed of their whelps. Nay, so little are they led by sound reason, that when, through their own rashness, they have hurt themselves at a door, or fall, by stumbling at a stone, they curse the one, and beat the other. But if they sustain damage or loss by any neighbor, they are not satisfied, till with the Philistines they have their blood, at least till they seek it, though the hurt done to them was against their will, who are thus doggishly pursued of them.
Touching such rage and madness I have said somewhat heretofore, to discredit it, and dissuade men from it: both by showing the hideous face thereof, and the cursed fruits issuing therefrom. As who beholding Lamech in his fury and outrage, and hearing the terror of his words, would not abhor him and his qualities? And yet there remain among us men of no better disposition, (though they will not speak so plainly as Lamech did) who could in their rancor eat the very heart of their enemy with garlic, as the saying is: and yet nourish this serpent in their bosoms still, and fight not against it with the sword of the Spirit, nor confess themselves to be beasts for their yielding so far, whereby their whole Christianity is called into question.
But another thing in this verse is not to be omitted, that whereas Samsons wife being threatened by her neighbors before, that they would burn her, except she told them the meaning of the riddle; she (as we have heard) to avoid the danger, did tell it them, to the grief and great hurt of her husband; and yet now behold, she could not avoid it, but by the Philistines was burned for all that. For by and for her telling the riddle to her people, she was saved from burning, but Samson went from her, and for that her father gave her to another to wife: for that, Samson spoiled the Philistines corn and commodities; and for that cause they burned her and her father; and so the riddle, the declaring whereof saved her life, the same was the occasion of losing it. Even so, that which she sought before by unlawful means and shifts to shun, I mean burning; by the same unlawful shifts she procured it. And so it was with Joseph's brethren, when they sought to be rid of him, because of his dreams of such honor that he should have above them, which he told them of, and they in no wise could abide it, and therefore they sold him into a far country: even thereby they brought him to that honor, clean contrary to their minds and liking, as is clear in the story.
And what is more manifestly and manifoldly proved by experience among us then this, that whereas many seeing great troubles coming toward them, do seek by evil practices, as lying, swearing, forswearing and such like, to wind out of them; what may be commonlier seen (I say) then this, that thereby they bring far greater and sorer, if not the same troubles upon themselves? For while they seek to avoid worldly sorrow for a while, which had come by their trouble, but much less, they are plunged into a far greater, even to torment their consciences with deadly stings of sorrow by their sin, which of a long time will not be plucked out. So the Jews sought liberty by putting Christ to death; yet when thereby he rose rose again from death, it cut their hearts deeplier, and imbondaged them much more, (I speak of such as were not seared with an hot iron) and so much the rather for that they have thereby brought his blood upon them, and their children unto this day.
I stand the rather upon this, because it is thought a foolish part for a man to bear a discommodity patiently, rather then to shift it off by unlawful means, and is counted a point of wisdom to fall rather into the hands of bad men, though by yeeding to sin, then to commit his case to God, with confidence in him: for what account is made of that, though it be against a man's conscience? As many Politikes censure Daniel for his upright persisting in the service of God, after the decree was made against him by the Princes. What? (say men) had he no shift nor evasion to deliver himself, and elude his adversaries, but he must willfully fall into the snare? Oh fool! learn by this example the truth of that denunciation; He that will save his life, (that is, give skin for skin, conscience and all to save it) he shall lose it: that is, either be disappointed for his shifts, God not giving him favor in the eyes of his enemies, who count him but an hypocrite for all his shifting) or if he seem to gain somewhat thereby in one kind, yet he shall never enjoy his pennyworth with comfort, but rather with a checking and upbraiding conscience, if he do not at length with weariness renounce it, and cast it away, as Judas did his wages of iniquity. But he that loseth his life, that is, trusteth God with his most precious liberties, rather then he will run upon the pikes to have his will, he shall find it, as Hester did, by saving ir; or as the good Martyrs did, by changing it for eternal life, after the short enduring of trouble, which their good and quiet spirit, and the hope of reward shall make tolerable. Oh that men would once learn to measure gain, not by the presentnes, but by the cleerenes, and worthiness of it! they should by this means avoid many a sin, with the shifts that attend upon it, besides preventing of many after-reckonings of sorrow and punishment, which an evil conscience makes unsufferable: especially if the same mischief light upon them, which with so dear a price they sought to avoid. Very Heathens could say, that vengeance would not suffer the guilty to escape, though they might shift for the present. But the word of God teacheth us the cause: because the God of vengeance is the Lord of hosts, and hath a hundred soldiers armed to meet with his enemy, though he have escaped one. It is as if a man having shunned a Bear, should meet with a Lion: he hath escaped the former, but he is still in chace, never at rest till he be destroyed, and he had been better to have yielded to the first. The story of all Churches verify this truth in the examples of abjuring hypocrites, who met with worse measure when God took them in hand, then they shunned at the hand of men. For the wisdom of man is foolishness with God.
Now in these two verses the other way is set down whereby Samson hurt the Philistines, and that was in their bodies, which he so lamed and pained with kicking them with his feet, that he did beat life out of them. And so we are to understand those words in the 8. verse [hip and thigh] that is, with a necessary supply added for making the sense run the roundlier, thus; his foot put forth to their thigh with a strong blow, and had no other weapon to fight against them, but his foot; spurning them as sluggish persons, not able to resist him. This as the best exposition (in my opinion, leaving others to their own judgment) of these words [he smote them hip and thigh with a mighty plague] I set down, not troubling the reader with other opinions about it.
Now by this extraordinary strength that he had, thus to spurn and tread them down even to death; and the slavish dastardlines of the Philistines, on the other side as much to be admired, that they seemed not to strive or fight for themselves a whit: we may see how mightily God assisteth his servants, whom he setteth about his work, when he will have all to see that it is he that bringeth it to pass, and not they. As in Gideon's vanquishing the Midianites that covered as grasshoppers the face of the earth for multitude; for he did it with a very few, even three hundred men. And so he dealt with Jehoshaphat. For when the children of Ammon, and Moab, and mount Seir, came to cast him and the people of Judah out of God's inheritance, with a fearful and an exceeding army, the Lord sent a messenger to them, saying: Fear not for all this great multitude, for the battle is not yours but God's. Stand still, move not, and behold the salvation of God towards you, To morrow go out against them, and the Lord will be with you. And (to make use of this doctrine) I say, that if we have eyes we may see, that God assisteth and helpeth his, in their trouble, fear and need, beyond all that man's reason can reach unto, when they depend on, and trust in him: yea he brings them into danger oftentimes and straits, and all to this end that his power in delivering them, may be seen in their weakness, and fighteth for them as sensibly as he did for Jehoshaphat, or for David against Goliath. Of the which truth Jonah is a lively proof, who was received into the fish, (when he was cast into the sea) preserved in the belly of it, and cast up to land by the extraordinary providence of God, rather then he should be lost and forsaken.
Samson having thus slain them, he went and abode in a place called Etham, an high rock, which belonged to the tribe of Simeon, in the borders of Judah. And therefore it is said in the next verse, that the Philistines came and pitched in Judah to seek for him. But before he thus slew them, as is said in the 8. verse, that is to be marked which he said, and is set down in the seventh verse; that when he saw that they had burned the Timnite and his daughter, seeing they were only an occasion of their loss, he said thus to those Philistines; If ye have done thus to them your neighbors, and of your own country, who did not hurt you, what would you do to me, if I should fall into your hands? I will therefore be avenged of you, before I cease. Thus much for the clearing of these two verses.
Out of this verse we may note, that if men be cruel and outrageous against them that were only the occasions of their hurt, though they never sought nor intended it; how much more will they show their fury and madness against them, who have done the hurt and wrong unto them? This may fitly be gathered from the reasoning of Samson. And so we may well conclude and say; that if we will be exasperated against such as do but come in our way, or were only present where we sustained some reproach or injury; how much more, if we light upon him that hath done the wrong to us, will we show our selves unreasonable? For he that cannot bear a little, much less will bear a great deal. Fall not we (as near as we can) into the hands of such. So he that will beat the ground at which he stumbled, will much more fiercely rise against him, who hath cast him willfully on the ground.
Further, in that Samson said, he would be avenged of the Philistines before he ceased, he spake as it became him, seeing God had appointed him to do so. So are all in authority set in place by God to be a terror to the wicked, even as they are for the comfort of those that are good. For it is a grace, and no easy matter to punish sin aright, and to seek to win the offender. And it is as great an offense for them to do that work of the Lord negligently, as it is to fall upon the innocent hastily and cruelly. So all private persons, and Preachers of the word especially, should do likewise: to wit, make that sin odious to themselves and others (as far as lieth in them) which the Magistrate is to punish, and they to reprove: even as they ought to be like affected to all sin, because God abhorreth it. Herein saying with good Levi; Who is my father? I know not even my father, if he go about to hinder the work of God: and herein follow we our blessed Savior, who came to destroy the works of the devil. But I have oft noted this before, therefore I press it no further.
That which in the former verse he was said to threaten, the same in this verse he is said to do and accomplish. That is, to smite them with a great plague and in reproachful manner: setting (as it were) his feet upon them, or spurning them unto death. This, if it had not been commanded by God, had been cruelty. So that here we may learn to know, that except we have our charge from God to execute upon men severe and sharp punishment, it is mere cruelty to set upon it, which we should in no wise like, much less delight to attempt: no more then we would be willing to have the like offered to our selves. But have we compassion and commiseration over such as are in misery any way, as we our selves would in like case desire the same. This is a branch of the former, often touched before.
That which is said of the rock Etham here in in Judah, is to show that he abode there, till he was after taken from thence by the men of Judah, and carried to the Philistines: which was soon after. Of which I know no more to be said, save only that we may see that he did not go to hide himself in a corner, as though he durst not stand to that which he had done, but being like to be apprehended he went, God directing him to take that patiently which they should do to him, and to depend on him for issue, though to a defensed and high place, yet to an open, where he was known to be, and was easily removed from thence, when the men of Judah came up thither to carry him bound to the Philistines, he committing himself to God's providence, whose work he had done. For though he went thither from the Philistines, yet he was even there in a place where they governed.
So let all be wise, to do that for which they may not be driven to fly for it: but so answer to it, and be armed to bear that which comes upon them for the same. As it falleth out oft times, that even for that which they have well done, some instruments of the devil or other will be ready always to molest and bring trouble upon them for it. Notwithstanding the which, yet they may rejoice as our Savior willeth them, and be glad if they be persecuted and reviled for his sake, that is, for well doing. But let no man suffer for evil doing, for he shall be forced to hide himself, and run away; the wicked flying, when no man pursueth him. And yet (all that I have said notwithstanding) it is not denied any man, to rescue himself from the open wrong of the unconscionable, by any lawful means, neither ought it to prejudice the equity of our cause.
THE EIGHTIETH SERMON ON THE XV. CHAPTER OF THE BOOKE OF JUDGES.
The second part of the Chapter.
H Ow Samson vexed the Philistines, we have heard in the first part of this Chapter: In this second is shown, how they pursuing him, got him to be brought bound unto them. And that was after this manner. First they came up against Judah where Samson was, threatening to fight against them, unless they brought Samson bound unto them. And this is in verse. 9. 10. Secondly, they of Judah fetched him from the rock Etam, where he was, and brought him bound unto them: verse. 11. 12. 13. And thirdly, when he came to them at Lehi, the place here mentioned, the Philistines shouted for joy that he was come, thinking to have some great hand over him: and this is in a part of the 14. verse.
But to come more particularly to these three points, it is said first, that the Philistines came with an army against Judah in that part of it which was near adjoining & conterminate to their own country, here called Lehi, which signifieth a cheek or iaw-bone, and took the name from an act that Samson did in that place afterwards, in slaying many there with the iaw bone of an Ass. Into Judah, I say, they came, putting the men thereof into great fear, for that Samson, who had done them so great hurt, had his abode among them, and was (as they took it) harboured and maintained in that evil which he had wrought against them, by them of Judah. And when they demanded of the Philistines, why they did so come against them, seeing they had not broken their league with them; they answered: that they did it for the great hurt that they had sustained by Samson, and him they would have to be delivered unto them, or else they would make war with them.
The Philistines did in this, but as any like them, nay many far better, would do in the like case. Nay, there are few to be found, either nation against nation, or man by man provoked, who are not ready enough to seek revenge, yea to pass their bounds therein exceedingly, rather then to come behind in such cases: who though they do evil, as the Philistines also did, yet if any man would ask whether a Christian must put up all wrongs and injuries? I answer; he may defend himself in his innocent case, and stop the course of his adversary, so as it be without malice and a revenging mind, of which more is said in another place. Neither do I affirm, that sin is to go unpunished, by this debarring of every man in his private quarrel from revenge: for (as that officer of Ephesus told the seditious Citizens) If ye have ought against these men, there are advocates; so I say, in cases of weight, there are Magistrates, who are to look to this, that neither by the impudency of the wrong doer, nor the impotency of the revenger the common-wealth be disturbed: And so much more in the sins committed against the Majesty of God, ought the Magistrate to bestir himself, if he do as behoues him: wherein he is no revenger, but rather one that stands in the gap to stay God's hand from being revenged upon the whole body for the disorder of a few bad members, as in Phinehas his story is manifest. But that which I complain of is this: that whereas men are so hot one against another for bodily trespasses, and temporary harms done unto them; yet their own special sins, which do themselves infinite harm, they have no heart to go against them; no neither are wise enough to believe what deadly enemies they be unto them. And thus we may find it in all kinds of offenders. A thing worthy to be bewailed, if it were duly considered; especially in those who having found them by woeful experience to have wrought them more sorrow and just cause of complaint, then their rankest enemy could possibly have procured them.
As for revenging of others; that should always be ready to fear and hold us from it, which is written, Rom. 12. Vengeance is mine, saith the Lord, and I will repay it. For whiles men are over busy in quitting themselves of their enemy, they both exasperate him, and make God a party against them, and so they find the harder match of it. David durst not revenge when he could have done it, but answered; As the Lord liveth, either the Lord shall smite him, or his day shall come to die, or he shall fall by the sword, or otherwise: as for me, I will not smite him; wickedness be with the wicked, but my hand be not upon him. But we (though we can do nothing) yet please our selves in Jezebels humor, and her sons, saying, God do so to me, and more also, if I make not Elijah's head as the head of one of these tomorrow. So said Jehoram of Elisha. Whereas before we can bring our purpose to pass, we are our selves prevented by God, and our nails pared, and we laid full low oftentimes, more fit to be pitied, then to revenge. Doubtless, if we could moderate our selves, and take the Apostles counsel to the Romans [If thine enemy hunger, feed him] Rom. 12. we should sooner make our adversary submit himself unto us, and acknowledge his offense with shame and grief, then we shall ever do it by opposition: which were a double victory both over him and our selves. See that example, 2. King. 6. 22. compared with the end of the 23. verse.
Now by this their seeking of Samson, and requiring of the men of Judah with threats, and in armor, to bring him bound to them, as in this verse it appeared they did) we see a new trouble arose against him, for the faithful and diligent performance of his duty: even as David received many discouragements for his well doing, and namely by Saul, and those many and great, and before that, of Eliab his brother, in offering himself to fight against Goliath. But so God hath provided in his wise disposing of things, that we cannot be forward in any good cause, but commonly for the humbling of us it shall cost us trouble: as either by our own corrupt nature crossing and hindering us, seeing we are renewed but in part, & the flesh resisteth against the spirit, when we strive to do well, and to renounce evil: or else by outward affliction befalling us for the same. As oftentimes ill will of men is ready to meet us, for laboring to keep a good conscience, and that many ways shown and testified: as by railing upon us, and speaking evil of us, persecuting, and other unreasonable measure offering unto us, because we cannot brook, and digest the sins of the times that we live in, nor walk after the bad examples of other, as Saint Peter speaketh. But oh, little know we or consider, that by such opposition the Lord trieth what courage is in us, and whether we were like to honor him by suffering greater things for him, when we can so easily bear smaller reproaches for his names sake, and make them our crown, counting our selves happy that we may suffer for well doing. Moreover this manner of our living, and such carriage of our selves, bringeth another way great rejoicing. For what joy or comfort is like to that which ariseth from a good conscience? which Solomon therefore compareth to the continual feasting of the ungodly. But this hath been often urged.
This be said of the first of these three things in this second part of the Chapter, to wit, of the Philistines coming armed against the men of Judah to require Samson of them. Now the next point followeth thereof; that is to say, how the men of Judah, being sore afraid of them, went and bound Samson, to deliver him unto them. And this they did after they had asked of them why they came against them, and they had answered; to have Samson brought bound unto them. The which they went about immediately, as shall further be laid out in the 11. 12. and 13. verses.
But the men of Judah demand of them in this 10. verse, why they took up armor against them, seeing they (according to agreement with them) submitted themselves to them, and paid their tribute, and had not provoked them by rising against them: upon which condition, they had promise of the Philistines that they should enjoy peace, and live without fear. But they answered for themselves, by pleading how Samson had spoiled them, who was one of them, and if they would (they said) defend his doing, then they would fight and make war with them: but if they would deliver him bound unto them, they would depart: for they would (they said) do unto him, as he had done unto them.
They of Judah thought they had great wrong offered them by the Philistines, whiles they themselves did none to them: for they did not defend Samsons fact. And the Philistines thought much that they should be opposed by any of Judah, they having made peace with them upon conditions, and would hurt none but him (they said) that had hurt them. By both we learn, that it is more then heathenish, and a thing that reasonable men do marvel at, that peaceable and innocent people, who give themselves to lead an harmless life, should be hurt by any, and that they should not be quiet and in safety by them with whom they live, and to whom they do no harm. So saith Solomon; Intend no evil against thy neighbor, seeing he doth dwell without fear by thee. And they who enjoy such peaceby them, have that earthly benefit that God alloweth them; which how great it is, who doth not know?
But on the contrary, the unpeaceable (for the most part) do reap the fruit of their unquiet living, answerably. For it must be granted, that unrighteous people, and such as shiftingly hurt & wrong others, procure to themselves much hatred, trouble and sorrow; and the breaking out of men that way, doth cause the exclamations, disquiets and complaints that are in all places. But God doth pay such home, and requite the lewd and bad dealings of unconscionable men oft times in this life, causing them to find such measure as they offer to other. From which dealing yet how far they should be, even this teacheth; that both the Philistines, and they again, the men of Judah, do claim covenant keeping of the heathen Philistines, and challenge them for the breach of it, as being against the light of nature. And how much more should Christians keep covenants which they have made for peace one with another, howsoever things fall out, and not break and go from them dishonestly, when by God's providence they sustain some hurt thereby. Even as we read in the Psalm. If thou hast sworn to thy neighbor, disappoint him not, though thou shouldest lose thereby. Sundry are the bands which tie men (otherwise lawless) to duty and peace. The generallest is the common band of humanity. Then our Baptism, profession, the Communion (for so we call that Sacrament) and among some, Matrimony, consanguinity, affinity, friendship, partnership, neighbourhood; yea the law or comprimize hath bound some from offering violence. Here are lincks enough, a man would think, to make a cord not easy to be broken: but where a boisterous and unreasonable spirit, nay brutish, beareth sway, what is there, either holy thing or civil sufficient to contain men? Even as Samson did with those new ropes, so do these with such bands of love and amity, shamelessly and at once, break all in two, like flax. But here an end of this.
Now to go forward, we have heard that the men of Judah answered the Philistines, that they had not risen up against them, and therefore marveled why they came to make war with them. Whereupon ariseth a question, whether they did well in yielding so to the Philistines, and in answering them so, to wit, that they had been subject to them according to agreement. Also, whether they did well herein, in offering to yield Samson to them? And now (as is said in this verse) in forsaking him their country man and avenger, nay in apprehending and binding him, and so to deliver him into their hands? For God had raised him up an helper unto them, his people, against their enemies: and should they be so unthankful as to offer him, their Judge and helper, into their enemies hands?
Again, (to make the doubt the greater) it was said in verse 4, chapt. 14. that it came of the Lord, that Samson should take occasion against the Philistines, that he might sore vex them; and should they of Judah then help them to cut him off, who was given of God to be such an helper to them? And whereas he was not so openly and professedly suffered to show himself such a one, as the other Judges did; Othniel, Ehud and the rest: but only in private manner to vex them, as they gave him occasion,
To this the answer is; that so God had appointed, who would thereby have the enemies curbed, and their force weakened, for the ease and quiet of his people, and yet he would not give them a full deliverance, whom he had so often proved to be unfaithful and unthankful toward him.
I say therefore that hereupon it may seem that the whole course of the words and deeds of the men of Judah toward Samson, was faulty and evil, for ought that hath yet been said to the contrary, and their yielding him up to the Philistines, as they did afterward, was no better then that which they are said in this verse to have spoke and done to him: to wit, that they went so speedily about the apprehending and binding of him, and so sharply rebuked him for the hurt he did to the Philistines, whereas they fared the better for it, and saw it was to the easing of them.
To all this I answer, that it is not certain that the men of Judah knew any such thing that Samson was given them to avenge them of the Philistines, (though it was told to his mother by the Angel in the 13. Chapter, verse 5.) and that may be gathered by the words of the men of Judah to Samson, when they spake to him so sharply and said, that they must bind him, and so deliver him to the Philistines: which had been absurd for them to speak, if they had known that he was set by the Lord to deliver them. Besides, God gave them no commandment to break their league with the Philistines, which they had made with them, being brought under of them, neither had he given them any means to defend them by violence and arms against them, therefore they were to commit the success to God: and it cannot be laid to the charge of the men of Judah as their fault, that they did so to Samson in delivering him up into the Philistines hands, notwithstanding that God in his providence had called Samson to be their avenger. And we must observe that by this delivery of Samson, the Lord still gave further heart as also opportunity to him to afflict these Philistines more then before, as shall appear in the fifteenth verse. So that the Lord thus carrying the business, we must not (without apparent cause) condemn the fact of the people. Yet hereby I do not altogether clear them from blame. For there is no doubt of this, but that the men of Judah were too much afraid of the Philistines, and too ready to keep themselves from danger by them, and to stay them from making war against them. And though it had been commanded them of God to have kept Samson from them, yet seeing it had been with the peril of their lives, it is like enough they would not for all that have done so, but would have delivered him up unto them: only indeed they are the less to be charged, because (as I said) they had no commandment of God to do so, which excuseth the fact, but not them, because they looked not at these grounds, neither were guided by knowledge. So then thus I conclude (and let the reader mark): The fact of the people of Judah had been bad and gross, if they had left Samson to shift for himself, against an express commandment from God, and if he had bidden them to take Samson for their helper, and to assist him: for then they ought to believe, that he would both have directed them what to do, and would also have assisted them. But this not appearing by any necessary proof, they are only to be charged for this, that they proceeded herein upon sinister causes, and not by the warrant of knowledge; as appears by their fleshly fearing the Philistines, because they were strong: and they did not cleave to Samson in this respect, seeing they saw not that they were like to be eased greatly by him against them, and thereupon were so ready to go about to apprehend him, and to ask him what he meant to provoke the Philistines against them, they being yet under their dominion.
So that this we may learn hereby; That howsoever God promised to be with us in all our ways appointed to us by him to walk in, as he did to these men of Judah, yet if we cannot do so without opposition, displeasure and resistance by men, we commonly look, as they did, to the strongest side, with fleshly and carnal eyes, I mean, to the power of man, and not of God, and so we soon go out of the way: which is not like to be without our great hurt. And yet marvelous it is to see, what slavish minds are in us, that how plainly soever God reueile his will to us, in and about any particular duty, we will have an hundred shifts and excuses why we cannot (as we say) but indeed dare not walk in the approved beaten way, which God hath laid out for us.
No tongue is able to express the innumerable breaches of God's commandments, and fearful sins which are committed thus and by this occasion: and all to shun an outward and temporary danger and discommoditie; but the inward violence and smarting words which we make in our consciences thereby we do not at all, or very little regard them: which therefore arise after, and sometime many years after to trouble, yea and torment us. As the fact of Joseph's brethren did vex them more then twenty years after; and David was sore troubled, when he remembered the sins of his youth.
And this to be true both Scripture and experience teach us, that while men run into sin, to avoid outward trouble and danger, and yet make nothing of it when they have done, lest they should too much disquiet themselves; yet that God doth afterwards make their doings as pricks in their eyes, and thorns in their flesh; that thereby we may know, that they who hold up their heads most iollily after their sione committed, as though nothing were amiss with them, shall not so easily go away with it; but their sin which they have made their dearling, shall sting them in their bosoms, and rise up and strangle them, as it oft doth, and make their lives wearisome, if it put not also an end to them; as the sin of Zimry and Cosby did; Corab also and his company. But where might one make an end of this discourse? Look more of this in the story of Gideon's demand of the men of Succoth and Penuel, and in this Chapter, verse 6.
To the question of the men of Judah, demanding of Samson what he meant so to provoke the Philistines against thē, by hurting them (he knowing that they, even all their land, were under them, and subject to them) he answereth them; As they have done to me, so have I done to them; meaning, according to my charge. Samson might have been like, if he had followed carnal reason, to have fallen upon them, for that they knowing him to have so greatly hurt their enemies, and he knowing himself to be their Judge and helper, saw yet that he was so roughly dealt with by them: for they might seem to deal with him as the Hebrews dealt with Moses; who being oppressed by Pharaoh, told Moses that he made them stink in the sight of Pharaoh, Samson (I say) knowing that which he did, might have been like to have slain these men of Judah for their slavish fearing of the Philistines, and for their sl • rh and dasterdlines in yielding to them, and setting themselves against him.
But he kindly answered them, and told them gently what he had done to them, and why. And when they shown him that they must bind him, and carry him to the Philistines, he rageth not against them, neither hurteth them, he only requires an oath of them (and upon that condition he would yield himself to them) to wit, that they would not kill him themselves: the which he did, because he loved his country, and would in no wise shed the blood of any of his citizens; which (yet) he saw he must do, if he should fight with them by hand-blows. Such was his love to them, that he would rather be delivered to his enemies, then that his country for his cause should come into danger: and his faith in God was as firm and constant. In whose mercy he trusting, doubted not to commit himself to his enemies and to defend his nation from them with the peril of his life. And this teacheth, that we should have regard of other, as well as of our selves, in so much that though we have power in our hands to hurt them, yea and though some cause be offered us to deal hardly with them, yet we should forbear, and rather in godly wisdom pass by an offense, except greater evil and inconvenience do come thereby.
For (alas) what pleasure should we take in seeing evil fall upon our brethren, when we might have held it from them? which Job in no wise would be brought to do. And as we should every way have regard of this toward our neighbor, so in our families we should show this wisdom, care, and love toward them that are under our government. For the Lord sparing us, where we have deserved hard measure at his hands, nay we receiving many and continual blessings from God, why should we not also deal well with other? So Job gave his servants leave to plead their cause, and hearkened to them, if they were wronged. And of his neighbors he said; I was not moved with joy when evil came upon them that hate me, neither suffered I my mouth to sin, by wishing a curse to their soul. All these commendable graces in Job are condemnations of the spiteful and malicious, who glory in cruelty against other, and seck to hurt and wrong them, whom they should kindly regard.
Nature hath engraven a love in us to our country, but grace must season, ripen, and direct it. And a shame it were for Christians to come short of Heathens in this point. And yet there are memorable examples among them of such as for the procurement of their countries good, doubted not to devote themselves to execrable deaths, and offer themselves of their own accord to assured slaughter. But what shall I say of this nation of ours? Those Decij and Marcus Regulus shall rise up in judgment against many cursed vipers, degenerate miscreants of this our nation, who (having some of them more bonds to oblige them to love and loyalty then this alone, I mean, favors from Prince, dignities and rewards more then for their desert) yet have attempted and taken up arms against their own parent, and sought to shed her bowels upon the ground: some out of pretensed conscience, but most out of hellish rancor, discontent, pride, and unthankfulness, have raced out the image of all love, duty, or allegiance to God, King, Religion and Nation: sorting themselves into two treacherous ranks of runnagates, the one shrouding themselves as soldiers under foreign Popish Princes: and waiting their opportunity to do mischief: the other creeping into Cloisters, and there taking upon them the mark of Antichrist the Pope, the deadly enemy of our Religion and State, and renouncing their own country and service thereto, to the end that they may return again and work the ruin thereof by their cursed policy.
But to leave th • se and shut up the point, let Samson teach us, both Governors, Ministers, and people, to unite our love to our nation and the Church of God therein, by almeanes wishing her peace, and procuring her welfare: and pray God that they may more and more do it, whom it concerneth to root out all adversary power which might threaten it. As we see, Paul cannot think of his nation, but he bursteth forth into prayers for the salvation of it, not doubting (as a loyal soldier) to pledge not his life only, but his soul for it. And David when he beheld his people standing amazed at Goliath, breaketh out thus; What is this uncircumcised Philistim, that he thus brayeth against God, and the host of Israel? Thus let it be with us, and not only content our selves with that common love that standeth in the communion of peace, wealth, ease, pleasure, and liberties: for then the least discontent for the want thereof may prevail so far, as to cause us to forswear all religious or civil interest in her that begat and nourished us.
The oath that he required of them, was for the securing of him; for he thought himself safe if he had an oath from them, that they would not kill him: because then he doubted not, but that he should break his bands, and escape the hands of the Philistines, and vex them again. This his example teacheth us to take heed how we commit our selves into the hands of men, and whom we cannot safely trust; and such as are not faithful to God, except we have good security for our so doing, (yea though they make shows of friendship and love) but much more when they bewray themselves to be such. Neither hang we the peace of our conscience upon men; for they that have none themselves, will not tender and regard us, but put us to our shirts. Look in the former chapter more at large hereof.
And here we see, that men venture their lives upon the security of an oath. He putteth his life into their hands, when they had sworn they would not kill him. So the Gibeonites thought themselves safe, when the Princes of Israel had sworn to grant them their lives: and Rahab was satisfied, when the Spies had promised her by an oath, that they would save her and her fathers house, when they came to take Jericho the city wherein she dwelt. Such an account hath been made of an oath, even among the Heathens; as hath been noted in the story of Jephthah and the men of Gilead, chapter 11, verse 11.) by the like occasion. Therefore most fearful it is, that such as go for Christians break and go from their oath which they have made to witness their faithfulness to their brethren, putting their trust in them; whereas their bare word ought to have tied them: much more this condemns such as lay unconscionable oaths on people, and urge them to swear to that, which is in no wise to be urged upon them.
Now they did as they had said to him, I mean, they bound him with two new cords, and brought him down from the rock: loe, thus they dealt with him, and delivered him into their enemies hands. Now in that they were constrained thus to bring him bound to them, even as a sheep to the shambles, (and as if men should deliver their dogs to the wolves) and so must be deprived of such a great benefit as he had been to them almost twenty years, in delivering them from the oppression of the Philistines, (God giving them no commandment to assist him:) note we, that it falleth out many times, that we must (and cannot avoid it) be deprived (the case so requiring) of our best helps and means of our health, peace, liberty, and other commodities. And God will have us feel the smart thereof, to make us know our selves the better. And how ought this to bring us out of love with our special sins, which are the causes hereof, or of like unquietness and distraction in our lives? And if we desire to keep the best things we have, to our comfort, then let us offer violence to such our sins, as loosnes, inconstancy, hollow-heartednes, willfulness, stoutness, worldliness, or to any other as they shall sit more near us. Touching this fruit of sin, we have had occasion to speak often, and through this book.
The men of Judah to show their diligence, and to purge themselves from blame with the Philistines, brought Samson from the rock bound unto them in that place Lehi before mentioned, nigh the borders of the Philistines, and yielding him up so into their hands, at least going about so to do: (for else, if he had escaped before they saw him bound, and before they had received him into their custody, they might have been thought to deal fraudulently with the Philistines, and not to have bound him,) I say when they brought him to them, in that manner, I mean fast bound, they shouted with a great noise for joy: so glad they were, when they had him their enemy, so near them, even in their hands, and (as they thought) past escaping.
Behold here the joy of the wicked, wherein it consisteth, and how it is caused. In a word, when their desire is accomplished; howsoever it be: as in the apprehending of a great enemy of theirs, (as here it was with the Philistines, when they had got Samson bound) so in their advancement, in feasting, in play, vain pleasure, and such like. But as for good things, as the certainty of the favor of God, the assurance of eternal life, other heavenly tidings of the Gospel, the setting up of the kingdom of Christ, or the overthrow of idolatry or some great sin, finally in holding and keeping a good conscience (which yet is continual feasting) they know they cannot rejoice in these. Whereby a man may judge more certainly of their estate to Godward, then the Physician may of the state of his patients disease, by feeling his pulse.
And to speak as the truth is, what resting is in such joy, how lawful soever the things are in which they rejoice? but a sudden sorrow may follow as greatly stinging and tormenting them, or such as will at least a while after undoubtedly take hold of them, in this changeable world (if no other way) by losing and forgetting that which caused such rejoicing. And these moods and passions) which are as mere extremities, as the noonetide is to midnight) are nothing beseeming the faithful servants of God, but do utterly disguise them, who have learned to take up their delight in the other things holy and heavenly, which I have last mentioned, and such like: and in their rejoicings in and about these outward to be carried always in a mean, and with measure.
And because I know, that upon that which I have now said, it will answer these demands and questions, whether it be unlawful to rejoice in such lawful things as God giveth men to enjoy in this life, as victory over enemies, promotion, wealth, and such like: I answer, no, as I said before: so as withal we desire and resolve to make right use of them, so far as we know how, or may learn: but to rest in them is unlawful, for that were to trust in them, which is idolatry. Also to exceed in rejoicing for having them, is to take away our joy from better things, if we have any, or to hinder it, that there may be none; of which fault to be convinced, Job in no wise could abide it. I think it not unfit here, (though I might bring hither his own words, which do clearly show that he was a pattern of rightly enjoying riches (to set down the observation of the right learned Father Master Beza concerning this point. He well weighing the story of Job and his practice this way, speaketh thus of him about this thing. Job (saith he) lost his goods without any great grief, therefore he enjoyed them when he had them, without any great love. Thus we have heard in this second part, how the Philistines prevailed thus far to the satisfying of themselves in seeking revenge vpō Samson, that they caused the mē of Judah to bring him bound unto them, to their great rejoicing. Now followeth the third part of this Chapter, wherein we shall see how flitting and short this their joy was.
THE EIGHTIE ONE SERMON ON THE XV. CHAPTER OF THE BOOKE OF JUDGES.
The third part of the Chapter.
T He sum of the words which I have now set down is briefly this, that first Samson broke his bands: after that, he slew a thousand of them: and lastly, gave a name to the place accordingly. To proceed first with this other part of the 14. verse, for the former part was spoken of in the former Sermon, it is said concerning the first of these three points, that while the Philistines were shouting for joy at the delivering of Samson bound unto them: the spirit of the Lord strengthened him in such wise, that he did as easily break the cords, as if the fire had burned flax. Wherein still let us mark, that the Lord is said to give strength to Samson, that we may see that he was with him, and assisted him in all the great acts that he did against the Philistines.
Which many in reading the story not marking, do not understand it, but take it amiss, as though Samson had done all that he did against them, cruelly and spitefully; when (yet) all may easily see, that strength and rare courage and labor, which he had not of himself, were requisite for the doing of the things that he did, if he had been never so malicious. And so in all the duties that we perform, to the magnifying of the Gospel, and our holy profession of it, more then other do attain unto, let us look that the Lord set us about them, and go before us in them by his word, and be the persuader of us thereto by his spirit, (whereby only we are enabled.) that so neither fancy, nor mood, and passion may be said to lead us therein: which may easily come to pass in the doing of good things; as by the like occasions I have often observed.
And here it is very profitable to note, how short and momentary the greatioy of the Philistines was at the beholding of Samson bound: forloe, the Lord vnbound him immediately, and so turned all their joy into as great sorrow. This may be learned here, how flitting the rejoicings of such are as be not guided by the spirit of God, but follow their fleshly humor therein; the best of them are fickle and momentary, yea even the pleasantest of them as the cracking of thorns under a pot. Only this caveat I would have the reader to observe, that what I speak of these uncircumcised Philistines in this & the next point, I apply not unto their particular condition (being not enlightened, but destitute of all feeling of their misery, or sin,) but I take occasion by the just judgment of God upon them for other sins against their knowledge, to put all bad persons in mind of the woe which hangeth over them for their unbelief, willful loving of darkness more then light, and the several sins issuing thence, and by name the abuse of earthly blessings. And this I say of all such; The wicked flourisheth (as David faith) like the green bay tree, that doth not as other trees cast or change her leaf, no not in winter: so doth their jollity appear above other men's: nay it seemeth in the eyes of fools, to be such, that they live (as they suppose) in a little paradise: and yet within a while there is no remainder or token of any such thing left behind, but desolation only and confusion to be seen, but of their estate to Godward, as a secret I cease to speak of.
Nabal swimming in wealth, did make a feast as the feast of a King, and his heart was merry with wine, but about ten days after, he was taken from all, and died; and his heart died the next morning, after he heard he should die, and he was like a stone, when his wife told him what had been intended against him. And how was Haman's heart lifted up by his advancement and great favor with the King? So that he could not contain himself, but he must needs tell forth to his friends, what prosperity he had; and yet he had as good hold of it, as can be enjoyed in this world, being backed and upholden by the mightiest that was in the land under God. But how soon was all his honor laid in the dust, and his joy ended with most bitter anguish and torment?
The Scriptures and experience are full of such examples. He that hath lived and observed the courses of those, who in diverse ages have seemed most happy of other of their condition, and have most given themselves, as their state and place would give them leave, to take the utmost of their liberty in the merriments of the world, (and yet what have they been, but play and other vain pleasure taking in pampering the body with eating and drinking, company keeping with such as themselves b •• , or in gathering wealth, and such like) they (I say) who have marked such things, what have they seen but this, how soon they have been taken from them all, never looking for it, not thinking of it, and yet others oft fearing it, and many of them in such manner plucked from all, as if a man would say. God would have all to mark and speak of it. For if Solomon could find nothing in all his royalties, dignities, and pleasures, but vanity and vexation, do other coming after him, look to find better then be ever could? no, this world affordeth no better.
So that it may justly grieve him, that knoweth that all such shall come to fearful judgment, who have made these fading and deceiveable pleasures their greatest joy, to think they have been no wiser, but to trifle out their precious time, in which they might have taken so much good; I mean, they might have sucked out of the Gospel true comfort here, and salvation afterward forever. And this is the right use that should be made of this doctrine, to wit, of the momentary joy of the godless and irreligious in this world, that we should seek durable joy, and that which is also most sound and savory, namely, the assurance of God's favor here on earth, (till we enjoy it most perfectly in heaven;) and a Christian and godly life, which is the only sweet companion and guide, that leadeth us thither.
The first of the three things in this third part, we have now heard, and that was, how he brake the double cord wherewith he was tied. The second is set down in these two verses, namely, that when he had escaped out of their hands, yet it was so far off, that all they who were there present could apprehend him again, that he slew a thousand of those Philistines, there gathered together to see him, & rejoice at the bringing of him thither bound. But ye will ask how he could do so, being but one alone, and yet naked also and unfurnished of weapons; I say, the Lord, as we have heard, strengthened him: and for weapon, though he had none, a new and moist iawbone of an Ass by God's providence lay by, which he took up, and made that serve for the purpose, as if it it had been sword, staff, or other weapon. And when he had slain them, he shown what heaps he had made with so slight a help or instrument.
Here we see that these Philistines lately so exceedingly joyful, did not only lose their joy, but their lives also. And this may tell us yet a heavier thing then the former. For it teacheth, that for the most part, look what fearful and blind estate the blind and bad people live in, and choose to repose themselves in, in the same they continue for the most part, and end their days. For is there almost any place left for amendment? Therefore the Apostle saith; The wicked and the deceiver wax worse and worse, and when they cry peace, peace, and all things are safe, then cometh destruction suddenly upon them, before they be aware, as the travel upon a woman with child, and they shall not be able to avoid it.
When the rich man in the Gospel rejoiced most in that he had, he was nearest a woeful end. So Baltazzer when he was drinking wine merrily with his Princes and Concubines, in the vessels of the Temple, then the fearful hand writing appeared on the wall, having this meaning, God hath finished thy kingdom. So Agag. And as such live, so they die. Although I deny not, but God, where it pleaseth him, can give a new heart, where it is sought, and cause such vanity to be distasted, as wherein men have delighted, and work found rejoicing instead thereof. Therefore choose we the best delights, and so the longer we hold them, the soundlier we shall enjoy them, until we keep them unto our end.
Another thing that he did, was, that when he had slain an heap, he correcteth himself, when he smote them on both sides with the iaw-bone, they preasing about to take him; and he saith, two heaps, or many: as if he should have said; heaps upon heaps had been slain by him. And seeing he knew that God gave him the strength thereto, he being a godly man, why doth he utter these words, but that all might see and acknowledge what a great work God had wrought by him, and that by a weak mean, even with the iaw bone of an Ass? To teach us, that where the Lord will have us execute justice without pity upon evil doers, we must not faint, nor be negligent to do his commandment upon them, as Samson did here, Joshua before on Achan, Ehud upon the King of Moab, and Shamgar on the Philistines. God will have the wicked smart for their trespasses openly committed; to smart (I say) by men according to the weight and heinousness of them, and utterly forbiddeth foolish pity to be shown in such a case; according to the saying of Solomon: It is an abomination to justify the wicked. The like may be said against that foolish pity which ariseth in us, when we behold God's immediate hand upon them, and yet we ought not then for all this to insult over them: but we must ascribe honor to God, with those 24. Elders in the Revelation, and David upon the death of Nabal.
Now followeth the third point, that as Samson honored God in showing what he had done by him, in slaying heaps of men, even a thousand, so he added this thereto; that he gave a name to the place where he did it, as a memorial thereof, that all posterity coming after, might know unto the end of the world, what great things God did for his people against their enemies. The name of it he called Ramath-Lehi; as if he should have said, the lifting up of a iaw-bone, which remaineth as a monument of God's mighty work by him even to this day. Thus, and by this means God's servants have praised him in times past, as in the book of Numbers, Joshua and other, is to be seen, as well as other times by songs and dances, that we all may mark and remember his benefits and great works, and praise him among the generations following, to the quickening and comforting of his people, and the fear of his enemies; although not in the same manner that some have done in ages past. But of this before, once or twice.
The fourth part of the Chapter.
NOw followeth the fourth and last part of this Chapter: wherein is shown, what an exceeding great thirst Samson had after the slaughter of these Philistines, and that he prayed to God, and he give him water, so that he revived: and so he praised God there. And 〈…〉 time that he judged Israel, is in the last place adjoined and set down, •• ch was twenty years.
By this thirst of his, the Lord would have him to know himself, and to be held under, lest by that which he had done to the Philistines, he might have been lifted up above that which was meet. Thus he dealeth with his; intermixing his chastisements with blessings, that both they may be held in humility by the one, and yet may have sufficient encouragement to abide constantly in a good course, and not forget the Lord and become high minded, as they are easily brought to be by the other, to wit, his benefits. And thus the Lord saw good to deal even with Paul himself, who was buffeted by Satan, when he had been listed up to the third heaven by the ravishing of God's spirit: yet he had that humor remaining in him, which needed settling and cooling, that his joy might be kept within holy lists and bounds. And the same I have noted in that famous accident of Jephthah his daughter: whom God set on to abase him, that he might proceed on to the triumph more soberly. We must think God's servants are dear to him, when he sticketh not to bereave them of their preciousest delights, to the end they may hold their delight in him, and not turn their sweetness into bitterness, I mean, their holy rejoicing, into fleshly presumption. The reason hereof is, because else God cannot trust us in the business he sets us about, except he gives us coolings and abasements to consume the superfluity of our hypocrisy, conceitedness of our selves, pride and security: which are as unfit dealers in heavenly matters, as Nadab and Abihu their strange fire was to kindle incense or offer sacrifice withal. And secondly, the Lord honoreth many of his dear servants (whose faith and settledness in grace, and freedom from such gross stains he is privy unto) by giving them the proof of their patience, uprightness and humility, presently after the exercise of their thankfulness and rejoicing: that so the cross suddenly coming upon great blessings, or deliverances, they may approve themselves soundly religious, in that they are fit to go under the one without murmuring, as well as they used the other without foolish lightness and vain glory. And it is a rare gift for a man by his wise carriage under such kind of afflictions, to show, that he waited for his abasement, even in the greatest welfare, as Job, in the height of his prosperity looked for his change. Whereas the common sort of professors, if God endow and furnish them with any privilege above others; as good success and thriving in the world, victory over their adversary in suit of Law, credit and good account, either for labor in the the Ministry, or for profession of the Gospel, liberty to hear the Word, and to enjoy the Sabbaths, fellowship of the faithful, or the like; they presently are sick of a spiritual Plurasie, and rankenesse of corrupt blood, which if God (by some sudden change) abate not, would soon oppress them. And this nurture we should all learn, that we may keep compass in our lives, and neither turn to the right hand, nor to the left, which is a great portion, and savoreth of much grace and godly wisdom. For if we swell, know we for certainty, that God will pull us down, and lest we should faint and be loden with trouble to our discouragement, he will put under his hand in due time to lift us up again. And if we regard to be guided by his word, his handy work and corrections shall be fewer, or more favorable, and fruitful in us. As for hypocrites and time seruers, God useth no such discipline toward them, but lets them fall from one extremity into another. See that I have said of this in the eleventh Chapter.
In that this extreme thirstines did not breed in him murmuring against God, for that he who had done him such service, should now be suffered to miscarry, as it were, and to fall into the hands of God's enemies, as they fell into his; it is to admonish us, that we should beware of that sin of impatience, and breaking out against God when we are crossed, (as we are too prone and ready to do) as though he must help and deliver us when we would, or else he doth us great wrong: even as Mary in the want of wine at the marriage, looked unwisely that Christ should provide it by miracle by and by. Nay rather, let us know that we are ever unprofitable, and that God seeth we have need oft times to be spurred forward, and therefore with Samson, David, and other his people it behooveth us to sue humbly to him, that so his help may be the more sweet unto us when it cometh: and that we think not our selves too good to wait upon him patiently, but rather with importunity call upon him in the mean season. We make a good shift while the Lord spares us; but if once he lay his hand upon us, then we verify that which Satan spake falsely of Job, that is, we curse him to his face. Not unlike in this to him, that seeing himself and his host in peril by thirst, murmured, saying; What? hath the Lord brought three Kings together and their armies to destroy them? And the like was his behavior after in the famine, of which we read, 2. King. 6. So the Israelites in their return from Egypt, of whom the Prophet complaineth, Psal. 95. And these (the more is the pity) are our presidents which we follow (yea even in petty trials) rather then Job, who in the midst of his miseries, was so far from charging God foolishly, that he blessed him, and rejoiced in suffering temptation, as S. James saith, are blessed: and therefore as we hear of his patience, so we see what end the Lord gave him. Far are we from considering that our own sin being the cause why we suffer, we may well bow our shoulders to bear our affliction. Or, that he who sent one, might have sent ten, and set them on ten times deeplier, and might have begun sooner. But this I have oft urged by occasion of showing what the power of faith is in the well bearing the cross; without which patience is a stranger.
He upholdeth and strengtheneth his prayer by two main and strong pillars, that he might be confident that God would hear him. One was the acknowledging of his power and mercy in the late victory: for thus he saith; Thou (O Lord) grantedst by thy servant this great preservation to thy people. The second, this: I am thy servant, and in this business against the Philistines I have done thy work, which thou settest me about, therefore leave me not now to this reproach. And this, with that in the last verse, that he is said to have judged Israel, do still prove that God in all this resisting the Philistines, did appoint him to it, and that he is not to be blamed as a private man, that did rashly and furiously take it in band, as some more ignorant and hasty then wise, will be bold to judge.
Our instruction is from hence twofold: first, that the remembering of God's former benefits and favor do add great force to, and cause much fervency in our prayers, (this being added, that we quench not the same by any sin committed against conscience) for then we may be sure God will hear us, as he hath done oft before. And here that of the Apostle hath place, Experience bringeth hope, which maketh not ashamed: because God is not changed, and therefore we suing to him fervently as in times past, may rest the better persuaded: but the forgetfulness of God's former kindness, and our unthankfulness, doth on the contrary as much weaken and cool our prayers. For we can nothing so confidently look for help from God, whom by nature we are afraid of, as when we daily remember his former kindness, and that it abides forever towards us: and yet (which is much to be pitied) few awake out of this drowsy forgetfulness and unthankfulness wherein they lie.
By this we see, that it standeth every Christian very much upon, to hold his confidence and comfort in the promises of God, whereby he may stay himself and be upholden in his trials, till God give a good issue. For why? The benefit hereof doth not only reach to the present time, but prepareth him also for all crosses in time to come, to entertain and bear them the better. Because his experience formerly, being joined with this, That the arm of the Lord is not shortened, makes every new trial seem more tolerable. Whereas he that upon occasion of each sudden and unwelcome trouble, fetcheth help rather from his head, then his heart, and falleth rather to contrive fleshly shifts, how to avoid or ease him of his distress, (like Saul in getting him a Musician to heal him of a troubled conscience) then to meditate of God his former mercies; doth make every new cross more heavy to himself then other. I confess, such have an expetience, but it is like their hope, neither shall help them. For thus they argue: Such a sickness I recovered of, therefore I look to break this too. Loe, their experience breedeth a rotten confidence in them, and makes them presume of that which often they fail of; and when they fail, they are either like Jehoram, very lions; or as Nabal, mere blocks. The case is plain; They dignity to themselves pits which will hold no water, but forsake the Lord and their own peace, for a vain conceit; and as Jonah saith, While they embrace lying vanities, they forsake their own mercy, whereof they have no promise. And so at length that is verified of them which is written by the Prophet, Though they escape a Bear, yet a Lion shall devour them: yea and often that which they least fear shall be their undoing. Now this caveat let me add to the doctrine, lest I be mistaken. I say not that a Christians experience breeds hope of the selfsame outward issue and manner of deliverance out of his trouble, which he hath before time found. Neither durst the three children in the third of Daniel, expressly avouch that God would work a miracle for their delivery; and yet they had faith nevertheless to believe that he would bring them well thorough: which I speak to control the phantastical spirits of some, who affirm that y e not recovery of a disease (as it might be the plague) is the fruit always of unbelief. If we could believe the promise (say they) in Psalm, we should not fear that sickness, nor die thereof. Contrariwise let us know, that the act of faith is ever carried according to the quality of the promise. Paul's faith was not expressly carried to believe, That the prick in his flesh should be removed, and yet he had experience of many deliverances) but that God's grace should be sufficient. And he believing this had the fruit of his former experience, because he obtained an equivalent supply.
This be said by occasion of the first prop of Samsons prayer, to wit, the rehearsing of God's former goodness: the second followeth, that he was his servant, and had done his work in that his great labor against the Philistines. And by this we must know, that it is a thing very material to be able to prove our selves God's servants. For by what right can we else claim any place in his house, otherwise then as strangers? But if we be so, then we do him faithful service (as the Apostle saith, his servants ye are to whom ye obey) yea and that we perform joyfully and without fear all our days, (for it is not a service in name, but perfect freedom indeed) and so doing we may claim the benefit of servants, that is, protection.
The Angels had this title to be called the servants of God. And as he said he was his servant: so particularly he shown that he was so in this: for he said, I have not pleased myself, nor served mine own humor in killing these Philistines; but I did thy work, and fought thy battles: Even so in our particular actions, we are to look to be guided by God, to prove that we are in the state of servants, and not hangbyes: and then we may be able with boldness to say, we have a good conscience in all things, and where we are accused, yet to be at peace, else God might also discharge himself of his promise unto us. It is no small privilege (as I have noted elsewhere) that whiles we are well occupied, we may boldly sue to God for blessing. And so did Samson here. For if earthly masters tie themselves to provide sustenance for their servants, not looking that they should be troubled with the care of anything, save their labor; then with what boldness might Samson here call upon the Lord, that he might not perish for thirst, being in the heat of his work? For it might else have turned to the dishonor of the Lord, to suffer him to miscarry for want. Oh that men would try the Lord in this, and commit their ways to him in well-doing, to see if he would not effect their good desires, and else let them not wonder that he seem an hard master to them.
Now followeth the substance of his prayer, and that was, that he having employed himself to glorify God's name, might not be delivered into the hands of the uncircumcised: and he saith further; I being set by thee (O Lord) to judge over thy people, suffer me not to come into their hands and power, contrary to that which thou promisedst to me, till I had fulfilled thy work. So we should be earnest with the Lord that we may not live nor die to the dishonor of his name: but to be kept (if it may be) from just reproach. Such requests can none make, that set themselves on work without God: though they counterfeit, or make great florishes, as Joab did. See 2. Sam. 10. And whereas ye will object, that he did yet fall into reproachful evils afterward, for all this his prayer: the answer thereto is, that he neglected the nourishing of the grace that he did now pray in; and further answer will by more fit occasion be made hereto, in the next chapter: therefore I will defer it to that place.
When Samson had made his prayer thus, in his extreme thirst, the Lord, as it is manifest in this verse, caused water to come forth of the hollow place of the iaw, breaking out of the tooth, which stood therein, and so he drunk and was revived. And therefore he gave a name to the thing done accordingly, calling it, the Fountain of him that prayed.
By this that the Lord heard Samsons prayer, and rather gave him water extraordinarily, then he should perish; it teacheth the same to us, that rather then we shall miscarry, he will provide for us, though we know not, neither see how. As he sed Elijah by the ravens, and the good widow with the increase of her little oil, till it paid her debt, and maintained her and hers, and preserved Jonah in the fishes belly, and against all likelihood brought him safe to land. So God hath many ways to comfort his, and uphold their estate, and he is as willing as he is able to do it, and that by his extraordinary providence, rather then they should fail. And if he see it not expedient always to do so; yet he doth more for them a great deal, then if he gave them their desire; for he worketh in them contentation and other grace: and sooner shall the stones of the street be turned into loaves of bread, and the water of their wels into drink, before they shall perish even here, unless he do better things for them. Cleaue we therefore to him inseparably, and be we not removed from our steadfast confidence in him, for he that hath said it, will also do the same. But this point cometh often to hand.
Of this water Samson drunk, and was revived again, being near to death before, as in this verse appeareth. Whereby we may see these two things: One, that thirst is a most deadly and intolerable pain, as we may well see by the thirst that our Savior complained of on the cross, for it is reckoned as one part of his pain. And as thirst is, so is hunger: by either of which to die, is, as a lingering, so a most wearisome and grievous death. Like unto the which seeing there are many other kinds of death, we may see from how many deaths, and those most painful, God keepeth us. For we might easily miscarry both this way, as Samson was like to do, and by infinite other ways, if God did but hold back his helping hand. Which is the more to condemn our blockish unthankfulness, who never or seldom reckon up, as daily we should, such benefits and deliverances among other, neither are thankful for them. And seeing hunger and thirst are so biting and painful, and nakedness like both, we must be pitiful to such distressed people, and moved with bowels and compassion toward them: remembering Christ's words, I was hungry, and ye gave me meat, &c.
The other thing here, is, what a small refreshing did preserve Samsons life, even a little water in so homely a manner provided for him, as we see here mentioned, did comfort and revive him. What should this teach us, but that we should mark how many comfortable refreshings we enjoy from God, (in comparison of the which, this was mean and small) without the which we should have been much distempered in our bodies, and thereby unquiet and unsettled in our minds also? as meat in our hunger, drink in our thirst, rest after weariness, case and asswagement of pain and diseases. All which, while we be pinched with them, do better teach us, how much the freedom from them is to be accounted of. Oh a little intermission from the pain of the stone, the anguish and extremity of the gowre, or the like diseases, how do we price it? even far above much treasure that cannot be valued.
O then, when we be free from all kinds thereof for a season, yea and loden with benefits also, on the other side, to make out lives comfortable, (both grace and other good things) which makes them all sauory; what (think we) should we yield unto the Lord for them? Therefore Samson gave a name to that place also, as he did before to the other, according to the occasion offered; to testify his thanks to God for hearing his prayer, by sending him water in his exceeding thirst, in which he was near unto death. The doctrine out of this place hath been taught before sundry times; and last of all, out of the 17. verse. Only this I wish might be annexed to the doctrine of thanksgiving that it be continued, and specially for that great deliverance from the fear of everlasting torment, that it be continued all our life long. As in the song of Zacharias we are taught that God will give grace thereto. And great reason there is that we should do so, seeing we reap and enjoy the fruit thereof all our life long.
But this other thing out of this place I will not omit, and that from the name of the place, which he gave. For he calling it the fountain of him that prayed, meaning, which God extraordinarily provided for him, when he prayed to him in his thirst; it teacheth us, not only what rare effects and fruits spring of fervent prayer, as S. James saith (that fervent prayer availeth much) and as we find, that thereby we obtain grace against daily sin and corruption: but also, when such fruit is obtained of God by us, it should well appear, as it did by Samsons leaving a memorial of his thankfulness in the place. So much more should we, who do not once, but oft, yea and that in one day, receive many blessings (as effects of our prayers) from God; we should (I say) let those places be witnesses of our remembering God's kindness, there so plentifully shed upon us. That if such places could speak, they should be well able to testify, that we had not been barren nor silent in yielding praises unto him there. And this not our houses only, and chambers should witness, but our gardens, & the fields, yea and the high ways, by which we have so often passed safely & without danger, should do the like.
Now for the shutting up of the Chapter, the holy story addeth this, that for the space of twenty years, while the people were under the dominion of the Philistines, Samson did continue in his place judging Israel, that is, helping them, and vexing the other; whereby we may gather, that although the Israelites were not freed out of their hands altogether, yet they had many great calamities kept from them, by means that Samson was ever in the way, and at hand, to cross and disquiet them. And therein we are to mark, that the Lord having oft delivered his people, and yet seeing them to revolt from him after, and not to be better for it; he holds them under now the longer, and yet he lessened their bondage, and made it the more tolerable by the help they had by Samson.
We may hereby learn, that seeing we, when we have liberty, peace, and other blessings, and also enlargements from affliction, do not yield to the Lord the fruit that is answerable to so great kindness of his, and that also looked for at our hands, but we forget it, and wax unprofitable, yea and grieve the Lord with our returning to our old evil course again; therefore he doth the longer and the straitlier hold us under with one cross and trouble after another, and we either have not so good means to come out of them, as he would else give us; or we profit not by them, as some of his worthy servants do; neither enjoy sweet and comfortable days as we might do, and that with his good liking; for all the which we may thank our selves. And it is his great mercy that it is no worse with us.
But take we heed that we tempt not God still in such manner, that while he looketh for grapes, we bring forth wild grapes; that we lie not in our sins, which we cannot be ignorant, that they do much displease him, for God will not be mocked. As he left here upon this people a long continued bondage, so will he deal with us, as he hath done heretofore; namely, that although he have taken the heavy yoke of bondage from the neck of his people in this land, I mean subjection to Idolatry and Popery, yet he will leave matter of sorrow enough by scattering the most part in ignorance, and without good and diligent teachers and guides, & cast the spirit of bondage upon the rest. Even as he dealt here with this people who were under the Philistines a long time, that is, before Samson was borne, and all the time till he grew to be able to set upon them, and all the twenty years while he judged Israel, and so continued after that. Yea and he will punish us yet seven times more, if we continue in our evil course.
And let us observe a far different manner of God his visiting the godly, and his punishing the wicked. The people here by their breaches of covenant and daily reuolts from God were fain to be inured to affliction, and particularly to be in servitude to such as hated them: and yet because the Lord had chosen them from among all nations, to be a peculiar people unto himself; therefore his eye could not see their misery, but he must needs pity them, and even then when he could not but bridle them, he must needs provide that their bondage may be tolerable. We may thank our selves for any straitness and trouble that befalls us: but in that we see any light of comfort through a creuis, or have any breathings and relaxation, it is God's indulgence: who thereby showeth that he could be content the rod were burnt, and might not be used at all, forasmuch as he is content to shake it over us only, when as he might beat us with many stripes. And to say the truth, he holdeth us under rather to prevent greater offenses, and sorer punishments for time to come, then deal with us after and according to our former and past transgressions. Let this teach us to be wail and be humbled for our hollow and false-hearted dealing with God in our promises of amendment, and for our formal thanksgiving for the blessings we enjoy, and for that we retain no more fruit thereof, but become as bad or worse afterward, as ever we were before. And let us choose rather by a sound and well ordered course to enjoy the constant feeling of God's love, and the fruition of his blessing, then by our breaking out, to cloud and blemish our own happiness by the mixture of many unwelcome afflictions. And again, let it serve to alleniate and qualify our rebellious nature, which commonly deemeth that God hath quite hidden his face from us, if all go not currant and smooth with us, as in time past. For why? The favor of God is not like to his displeasure, because sin is not like obedience: but is it not much, that in the midst of displeasure, and when he hath been so oft provoked by us, he forgetteth not to show mercy to us? whereas if we look to the wicked, we shall find that it is nothing so with them: for neither doth the Lord exercise them with afflictions always, to restrain them; but suffereth them to go on to perdition: or if he do punish them, yet he sweetens not the cross to them, but smites them in wrath, and gives them even here a taste of that eternal displeasure of his, which they shall feel endlessly and easelesly hereafter.
THE EIGHTIE TWO SERMON ON THE XVI. CHAPTER OF THE BOOKE OF JUDGES.
T He sum of this Chapter is thus much. The Philistines having been oft plagued by Samson, as in part we have heard, they laid for him to kill him. And they hearing that he was at Azza or Gazza as it is called, (one of their chief Cities) they set watch for him in the night to take him, but were disappointed. After that they used means in another place, and there they apprehended him, and cruelly handled him, and made themselves pastime in bringing him before them to be scorned and laughed at, till at the last, he pulled down the house upon the chief Princes of the Philistines, and many of the people, being met together to sport themselves, and laugh at him, in beholding him their great enemy so disguised and abased, and so there he lost his life with them.
The first part of the Chapter showeth how Samson escaped the hands of the Philistines lying in watch for him at AZza, and this to the 4. verse. The second declareth how at another time they laying wait for him, took him at the house of Delilah in the valley of Sorek, to the 21. verse. The third part showeth their entreaty, even their cruel handling of Samson, after they had apprehended him, and what came thereof, to the end of the Chapter.
The first part of the Chapter.
IN this part is shown how Samson came to this City AZza, and there went into the house of an harlot: which being heard of by the Citizens, they laid wait for him, but took him not: (for to the great disappointing of them) he at midnight took the posts of the gates upon his shoulders, and carried them to the top of a mountain, in the land of Israel, betwixt Hebron and the Azzahites.
Here moreparticularly it being said that he seeing in the City a woman which was an harlot,) for so the Hebrew word is to be translated here, though it signify also a victualler) he went in to her: which phrase is as much as that he being not her husband, had unlawful company with her; as in chapter 15. 1. that phrase of speech is taken for the companying of husband and wife together, as also in many other places it doth appear; so that it is clear, that Samson in this first verse is said to have unlawful company with an harlot, neither is there any show of reason to take it otherwise, against the significatiō of the phrase, as that he saw a victualler, & went in to her, that is, into her house: for their houses were known to be for the receiving of passengers by some signs, or report, & not by meeting the victuallers in the streets, and so accompanying them home. Sure it is, that this was an harlot, whose house he went into, and he went in thither to an ill end, even to have company with her (as I have said) in an unlawful manner: therefore to seek any other exposition to salve the matter, is needless.
It hath been well seen in this story, that Samson (notwithstanding some faults) was one of the deer servants of God, as also, it is confirmed that he was so in the Epistle to the Hebrews. And yet now behold, he is snared with an harlot, nay made drunk with that which was precious to him, and deceiveable in her. This is wondered at, and raiseth doubtful thoughts of heart in many of God's weak people, to see a man so beloved of God as he was, to be left to himself to fall so shamefully. They desire therefore to know how this should come to pass, that Samson, otherwise so good a man, should be thus bereaved of his former good mind at this time, yea so disguised, and become so unlike himself, and that in so short a time after he had served God so commendably in the former Chapter, verse. 16. &c. and that he who could overcome, and by his strength slew a thousand at one time, and that without weapon, should become so impotent, thus to be overcome of a poor silly woman, yea of an harlot. But it teacheth, that such a thing may possibly befall the deer servants of God. Such frailty they are subject to, and such corruption remaineth still in them, that they may possibly forget God for the time, (a fearful thing to think of,) and the holy estate they are in, and be soon carried by occasion from their steadfastnesse in faith, knowledge, and other grace to such fearful sins, and thereby it was that Samson fell into this sin of whoredom, his heart not being armed against uncleanness, nor he upholden in his former chastnesse and grace.
And therefore let us know, that the people of God (as David, Solomon, Jonah, and others did give too good proof of) have not God his grace so pinned to their sleeves, but that they may possibly fall either into this, or other reproachful and foul sins, partly by the forementioned means, and partly by the inward suggestion of the heart, giving liberty thereto; besides this, that there are many other outward occasions and provocations among which they walk, with bad examples, whereto they are in danger of being fashioned and made like to them, which may first teach us all to see that there is great cause why the best of us should not trust our corrupt nature, nor content our selves to deal slightly in looking to our vow and covenant made with God against all sin and wickedness; but be fast knit and united to him by faith unfeigned, and true love for his infinite kindness to us, so that we might not be let loose so far, as to prostitute our selves to any such villainy and reproach: but rather for the same his goodness to us to be so far off from it, as that we should rather be daily drawn to endeavor to please him in all things, and that with readiness: yea and to watch thereunto constantly for all power from God to arm and enable us thereto: well considering with our selves, that they are not our great words and boasts of our chastnes, honesty, and grace, which will stand us instead, in the time of temptation and trial, neither are cold prayers and endeavours able to weaken strong temptations in us, but we must look for strength, and hearten on our selves by diligent and reverent using of all good means appointed of God for this purpose, and yet to know that we are great gainers thereby. And to speak more particularly of this sin of Samsons, we must (as we shall see cause) arm our selves against dallying with the least tickling of us thereto, and with the forementioned means using, as hath been said) to attend our particular callings, and avoid idle and unnecessary goings abroad; (which Dinah did not, and therefore smarted) whereby we shall obtain no small liberty and freedom from the same. These things being duly regarded of us, and fervent prayers offered up oft and constantly to God for assistance and blessing; there is no fear, (God having so spoken) that we shall be strongly possessed of smaller sins, as anger, impatience, &c. much less tainted either with this uncleanness, or with any other reproachful evils: but rather, by daily and renewed care and watchfulness, we shall gather experience, and hope of being upholden from the same unto our end. But if good things grow in mean account with us, yea if we hold them not in an high price and reckoning, then begins our woe, and then we lie open to infinite dangers. The use of this is to make the best of us to fear and suspect our selves, lest we should fall, seeing we have not grace at commandment, but as we make much of it.
And further here, as in fittest place, I think good to add this; that seeing Samson did afterward recover and rise again; therefore this should secondly serve to hold any that have been deer to the Lord, (and yet have fallen as Samson did) from despairing of God's mercy toward them, and rather encourage them to cling again in all true submission to him for mercy. And much more ought our knowledge hereof to stay us from condemning such for Apostates, who have so offended, though it cannot be denied but that they have stained their credit which they had for godliness, with such blemishes. Sundry among us not considering themselves, are too ready to fall to such rash and uncharitable judging of other: and it is (as they think) a good piece of religion (to their small commendation be it spoken) that they can censure others, until their uncharitableness, high mindedness, and rash judging with the devils malice & subtlety together, have brought themselves into the like or worse case, and justly exposed them to that rēproch which they in their distempered mood did most spitefully draw up on others. But of this point the several relapses whereof the former story is full, hath ministered occasion to entreat: let the reader compare the several places for his own benefit.
Another thing in this verse is, that it is said, he was carried to this sin by his eye. For he saw a woman that was an harlot, and he went in to her. So that the occasion of his sin was his vngouerned eye, the evil heart being soon inflamed and provoked thereby. And so it is oft times with many other. Thus was David deceived, and (though that is less to be wondered at) Joseph's Mistress. So all experience teacheth, that the eye is a glass window to let sin into the heart, though it have little need of help, for it is it self a fountain of filthiness, out of the which as smoke out of a furnace, all wickedness doth proceed and come. Our wisdom shall be here, and it is the use we should make of this doctrine, to keep our eyes continent, while we walk in the midst of the allurements of this world, and therefore to make a covenant with Job, not to look upon a woman, lest we be caught and snared with that which is precious in her, but rather, where our eye offendeth, to pluck it out, and turn it away from such alluring objects.
Oh it giveth great ease and rest to us with safety, over that they find, who will give liberty to themselves that way, I speak even of those that repent for it afterward: as for other, they have no ear to hear, till their eyes bring both soul and body so set on fire, to destruction. And the like I may say of the ear, the tongue, and company, which all of them, even as idleness and venturing to meddle and deal, where we have no calling nor warrant, threaten infinite mischief to us, as not only that example of the fool in the Proverbs doth testify, (whose roving about the streets made him a bootie to the harlot) but Dinah's also, and many other do witness, who, when they were catched in the snare, though not the same, (for the neglect of this rule carrieth all sorts into deep danger) have cried out bitterly, when it was too late. But who could persuade them to do otherwise before? or who by such examples can teach others wisdom, till they have brought it and paid for it dearly themselves? For as in this sin of dalliance, so is it in the rst: men think they are wise enough to guide their own way, though God be shut out, (whereas the Prophet Jeremiah denieth that it is in man to direct his own way) and they that are not so bad, yet they think they may be bold to go upon the brink, though they fall not into the water, but when they are fallen in, (for what other thing may they look for) then they wish they had abridged themselves a little of their liberty, rather then to have taken a whit too much: then no preciseness, (which hath sometime been scoffed at in others) nor any setting watch over heart and eyes is too much. And to say the truth, God (who is only wise) knoweth what he doth, when he lets such bold persons (seeing they will needs) fall dangerously: not only that others might learn to believe those admonitions concerning such offenses, when they see examples, but even for the offenders themselves, that their pride may be cracked, their looseness corrected, themselves made more privy to their own corruption, and glad to live ever after more thankfully under God's government.
And yet this I say further about this point, that some who glory to be counted virgins, and therefore refuse marriage, and the rather to shun other discommodities accompanying it, they shall have small reward for their so doing of God; but their sin breaking out another way, as by Sodomy, and the nourishing of unclean lusts, and so being doubled, they shall have their punishment accordingly.
But seeing this sin of Samsons was committed immediately after the great service that he did to God against the Philistines, mentioned in the latter end of the former chapter, (from the which work he came to this city Azza, where he saw the woman) by this (I say) we may see, that when we have praised God (as he did at the victory he had gotten) and after we have served him in any good sort and manner, yet even then are we subject to offend, and break out against him some way, as occasion may be offered, and even then are we not free from danger of falling, no, not after so firm standing: whereas it might be thought that we be then out of peril for many days after.
Indeed it were meet it should be so, I mean, that we should be better fenced and strengthened against evil of all sorts, when we have been well occupied and taken up in duty to God before, and I confess, (as all will grant) that if we consider it well, that we should after and by such service done to God, as Samson did against the Philistines, we should (I say) be senced against all the sweet baits of sin for a long time afterward; and it were meet, that by such good spiritual refreshing of our souls, we might be the fitter to proceed cheerfully and readily from one duty to another, at least to be far from such disguisings, as this of Samsons was. But as the devil handleth the matter, who slightly and covertly worketh thereby in us security, and a pleasing of our selves in the good that we have done, we are sometimes easily led to dream, and imagine, that we having now been well occupied, we may more boldly take our liberty, and by good right remit and slake our care that we had before: to the which we are all prone by the rebellion of our wicked nature. To be forward any way to sin after we have been fleshed on by ill company, and such like enticements, it is a thing not to be marveled at: but after we have been well occupied, and have done faithful service to God, then to break out amiss, and to go (like Cain and Judas) out of God's presence, as it were into the devils shop forthwith, about his work and business, this (I say) would not easily be thought, that we might be brought unto. But yet through willful ignorance, that we will know no better, neither will see, when yet we do, or through sloth, pride, looseness and security bearing sway in us, we may possibly be misled, yea and that easily and full soon, after this manner, as I have said. The use of this is, to reprove them who will say: What? must we ever be in serving of God? The which speech how unsavory it is, and unbeseeming professors of the Gospel, all may see, who know, that the service of God is perfect freedom: and they shall see also, when for the neglecting of it, they have well smarted.
And if that will not stop their mouths and answer them, let that saying of our Savior be added to it: to wit, that when we have done the most, we are but unprofitable servants, and that we come far short of that which we ought to do: yea and that all means using will not fray away Satan and noisome temptations, except we watch and pray to resist him always, as frailty will permit. These things and the like, if they be duly considered, we shall see small cause to flatter our selves, as though we might take some liberty by authority to sin.
What these men of Azza did, when they heard that Samson was there, is shown in this second verse: to wit, that they went about presently to take him, and compassed the house, and lay in wait for him in the night, purposing (though they were disappointed) to kill him in the morning. This diligence in them without delay, being heathens, to prevent a mischief, putteth us to blame and just reproach, who are Christians, if we be not much more careful to do the like. For thereby we prevent, or cut off atleast, much inconvenience, when it is already begun, if we do not also hinder and mar the growth thereof, that it go no further. As for example more particularly, if disorder, lewd meetings, to drinkings, gaming, whoring, and such like, be sprung up in our country towns, or houses among us, all should be hinderers of them (that are such workers of evil) as they may, and oppose themselves against them, both Magistrates, Headborowes of towns, and Masters of families: so for the apprehending a Jesuit or Seminary, and such as are known to carry traitors hearts against their Prince and land, or any that come to sow their heretical and Idolatrous cockle and darnel among the Lord's wheat, also if any should go about to aleniate the people from the true worship of God, from public hearing the Gospel preached; we should be as forward as these Philistines, in hunting them out of their holes, and bringing them forth, rather then to have our sloth, and backwardness in such good attempts to be condemned, and that justly, and especially by the diligence of such as these Philistines were.
Against all which abominations we should so join together for the rooting out of them, that they who can lend no other help hereto, should yet inquire after them where there is cause, and to tell and bewray their haunt, as they did here tell the citizens of Azza, that Samson was there. And so all of us with the poor people at the building of the Temple, (who brought mortar to set forward the same, when they could do no greater thing) all of us (I say) are to do our best endeavor, at least to show our forward and ready minds to do the good we can therein. But lamentable is the sloth and backwardness that is shown in setting God's matters and business forward, when yet no time nor labor, no, nor cost, is enough in following our own: much like them who are mentioned by the Prophet, who dwelt in ceiled houses themselves, but suffered God's house to lie wast. But more of this before oftentimes, and lately in the former Chapter by the like occasion.
But it is said in this verse that Samson escaped their hands, for all their labor and diligence to take him, and not only so, but also did them further hurt: whereby we may see, that God did not by and by punish him for all his great sin committed, but gave him time to think of it; whereas if he had forthwith chastised him, he had dealt with him but justly. But seeing God oft times dealeth so with us, I mean, not to pursue us by and by after some willful and known sin committed, here lest we should misconceiue of his so doing; learn we the end of his forbearing any of us, when we have provoked him: for we know that he should do us no wrong, if he should forthwith lay his hand upon us, yea and that in some sharp manner. The reason of God's deferring, the Apostle Peter setteth down: who telleth us, that the Lord is patient to us in such cases to this end, even to bring us to repentance: loe, this good he meaneth us by forbearing us. And though it be no wise man's part to tempt him at all, in hope of being spared, as Samson here was, (because sins can never be without fear, though they may be without outward danger for a time) yet if we have done so in times past, for the time to come, do we so no more.
For so our Savior speaketh to the man in the Gospel who had been healed of his disease, (and the caveat & watchword is as fit for us) Go thy way and sin no more, lest a worse thing befall thee. So the best that we can do in such a case, is, to judge our selves speedily, for the evil we have done, that we be not judged of the Lord, which will be sharp and smartie. Even as Samson found it afterward, and as other do in the like case find it daily. And yet without due regard had, our corrupt hearts will drive us upon the common rock; to wit, that we shall hurt our selves that way which many do, even to cry peace, peace; if God defer to punish, and to think (for so we love to flatter our selves) that he favoreth us, when he doth not by and by strike us: even as the wicked said in the Psalm, (because the Lord did (as it were) hold his tongue, and did not by and by smite him for his sin) that he was like unto him, that is, of his mind, and allowed him therein; but God answered him, I will reprove thee, and set thy bad doings before thee, that thou shalt acknowledge them whether thou wilt or no, and so I will show how I favored thee.
The second part of the Chapter.
IN these verses is set down the second part of the Chapter, wherein Samson sinned again, in like manner as before, but he had not the like issue as he had out of the former wicked fact. For God did not arrest him upon that trespass, nor pursue him; but seeing he made no benefit of that his connivance, when he went away without punishment, but proceeded to the like sin again; behold he now paid dearly for both, accordingly as he tempted God far by this sin of whoredom. For here it is said, that he loved another woman of the Philistines, and when they understood it, they considered by what means he vexed them, and that was by the great strength of body which he had, whereby he wrought them great mischief: and they by and by enticed and flattered the woman, and easily won her, by promising her a great sum of money, and so agreed all of them together therein, to persuade her to get of him by subtlety, where his great strength lay, that so they might when they knew it, use some means to weaken him, and then handle him afterward at their pleasure. The which practice she being so hired, readily went about; and he being made drunk with the sottish and inordinate love of her, suffered her to move such questions to him about it, that although he held her off a while, yet at last he told her all his heart, even that which she asked of him, how he might be made weak, till he saw too late with Adam, that God was gone from him, and that he had lost all the great strength which God had given him.
In these verses (containing the second part of the Chapter) seeing they are many, and the matter of them much; therefore for avoiding confusion and tediousness in the handling of them, I will draw them to these two points. The first, how by a new occasion the Philistines laid wait for Samson again. And this is to the end of the fifth verse, and that was in this manner: to wit, by most earnest suing to Delilah, to learn where his great strength lay: The second, how she never ceased til she had found it out, and brought them word of it, to verse. 21.
And first touching Samson, the holy story relateth what the occasion was of pursuing him; in verse 4. and then how the Philistines thereby were moved to lay for him, in verse. 5. The occasion was, that he cast his affection upon another woman, not an Israelite, (but of the nation of the Philistines) and the holy story expresseth the place where she dwelt, which was the plain of Sorek, and the woman's name whom he loved was Delilah. By this that is said of Samson, that he went to another woman as before; note that filthy lust is not satisfied, by yielding to it (no more then anger and wrath is) that is, only for the time, but breaketh out, and rangeth still yet further. For as the fire, when it is broken out into a flame, standeth not still, but taketh hold of one house when it hath burned another: Even so it is with wicked lust: It is not one woman, two, or twenty, that can satisfy the vnbridlednesse, and outragiousnesse thereof, but it would, if it might be served and yielded unto, go as far as Solomon did, even to defile a thousand. As Jehu in his answer to Jehoram's demand of peace, 2. King. 9. tells him that his mother Jezebels witchcrafts were without number. The reason hereof is, because the unlawful pleasure of sin doth (as the bait doth the fish) egg on the sinner to go forward, and blinds him from seeing the manifold unfruitfulness thereof. Like gamesters, who will never leave off their trade, while there is a penny left them. Which showeth, that the wickedness of the heart is in that one kind, as in many other, out of measure sinful. For what though there be no clear proof of this always that I speak of, I mean the insatiableness of men's filthy appetite. It is so, partly seeing the sin is secretly committed, for the most part, and therefore can hardly be known to many how far it proceedeth: and partly, for that such as sin in that kind, can hardly have ordinary opportunity to effect that which they desire. But the truth of that which I say, appeareth by this, that it hath been found out, as by other ways, so by the confession of some, who have gone far in that wicked course of life, and howsoever they may have come short in the number of so many as a thousand with Solomon, yet they have made it up to the full, in the longlying in the sin with them who were their lewd companions, when they have not been intercepted, but have had their full swinge. So true is it which is affirmed of the guilt of sin, that it is infinite, both in respect of the transgression against an infinite Majesty, and also because the sinners appetite (though actually finite) yet extendeth itself to a desire of multiplying sin infinitely, if it could. And it is death to bad men to think that their evil course should be stopped, or that they may not do as in times past they have done: yea because that age and death, if no other thing, must needs end all their jollity.
And not to insist in this instance alone, it may be seen in sundry other kinds of sin, (as theft, prodigality, drunkenness and the rest) how the heart is out of measure sinful, and giveth not over evil doing, till it want opportunity, or till it must cease by necessity, and that violence be put unto it. It delighteth the old ribald to see and hear, and report the pageants, stories, and practices of uncleanness, which he remembereth he hath wrought, and though his old bones cannot bestir them so lively as in times past, yet old Adam within is alive, and as lascivious as ever. The angry man, when hath he done? till he have none to be angry with, or till he be cut off, so as he cannot show it. But I might be endless, if I should follow particulars. How oft (think we) had Peter been like to have denied his Master, who did so three times, and vehementliest at the last, when yet he did it only through fear, of mere infirmity, and not professedly, which had been much worse? neither yet were the occasions very strong or great by which he was brought thereto, but even the words of a silly damsel.
The use of that which I have said is this; that both in temptation to the sin of uncleanness, (and the object thereof) and to any other sin, we keep our hearts and eyes with all possible observation and diligence from allowing or liking the offer of it, in any sort, but that we curb them up and tie them short. For though carnal reason would persuade us, that the giving of a little liberty to our fleshly affections, and covetous desires, would content and satisfy them, so as they would not desire to reach any further, (as some man will say, If I were worth but thus many hundred pounds, &c. I would rest content) yet this were a gross bewitching of us to think so, seeing without God's special grace, as money increaseth, so doth the love thereof also; yea it were the next way to bring us into utter and extreme bondage, and to provoke us further to endless engaging of our selves thereunto. Nay, rather join we prayer with watching, and that we fall not from our uprightness, so shall we be sure not to fall into any such temptation. I say the less of this, because I have handled it in the speech of Adonibezek, in cap. 1. verse. 4.
THE EIGHTIE THREE SERMON ON THE XVI. CHAPTER OF THE BOOKE OF JUDGES.
T O go forward where I left, here note we another thing; to wit, what use and benefit we commonly make of God's long sufferance and patience, and that is this: even to go forward by spiritual delusion, in our sins, without making any question, that God will call us to any account for them; but flatteringly to tell our selves, and to be persuaded that all is well, as long as God lets us go unpunished. Whereas, who should be ignorant of this, that the patience of God toward us is to the end we should acknowledge it with unfeigned thanks: (for he might justly have punished us, as he hath done others, when he spared us) and that to the end we should turn again to the Lord by true repentance, rather wondering at his lenity in so doing, then with much ado enduring the penalty. and when we be enlightened, and come to our selves, and see that we have tempted God, we should in no wise flatter our selves, lest the Lord be forced thereby to tie us shorter, and use more sharpness then we shall like well of. The like I spake of Samsons escaping in the former verse. Only this I add, that it is a fearful thing, when the love and connivance of God, which is a chief bridle to contain his faithful people in obedience, is become an occasion of the greatest licentiousness in them. It argueth that their tender nature and filial affection is waxen hardened, and degenerated into slavish and desperate boldness. Like to him who presuming himself sure enough of his master, fell to wax weary of work, and to take upon him jollity, as they do who reckon without their Hoste. But there shall no one thing so much sting them at the heart when God is come to take correction on them, as this; that they were never well, till they had turned the love of a father, into the jealousy of a foe: whose swift wings in taking revenge shall be sure to recompense the delay of his leaden feet, slow to punish, as Samson himself in the sequel found to his cost.
Thus much of Samsons sin: now it is shown how the Philistines took occasion thereby to get him into their hands, and that was, by dealing with the woman whom he loved, to entice him to tell her where his great strength lay, that so they might do to him as they desired; but withal, to the end they might draw and persuade her thereto, they offer her (the chief Princes of them, I mean) a large sum of money. By this we may see the wisdom and readiness of the men of this world in going about to remedy any bodily mischief that is coming toward them. As soon as they heard where Samsons haunt was, the chief of them went thither, and took order for the suppressing of him, and that not without their great cost and charge. Oh this were commendable indeed, if it might be seen in us, yea and so much the more, where greater mischief hangeth over us, I mean, if we could offer like violence to our sin, and give it no rest, till we had rooted it out, as they here effected that which they went about. The which (yet) all may see, that we have greater cause to do, then they that are in the most emminent danger of any temporal or bodily evil. But here to see both our sloth and our folly, it is both admirable and lamentable. But of their providence, together with their cost, consent, and diligence I have noted more by the like occasion in the former verse.
It is no marvel that they counsel her to deceive him by enticements and allurements, such as harlots have good skill in, and fools that are woond in with them, are easily deluded by. For Samson by the strongest reason and persuasion of the wisest carnal friend, would never have been drawn to this slavery and shame, which a base companion brought him to, by delusion and deceiving of him. Whereby we may learn, that when we are carried away to sin, and are given over to our lusts, we depart not only from religion, but also from sound wisdom and reason, and are not in our right minds, (as they say) but are deluded, mocked, disguised, even made very fools, as Samson was here, if not mad and beside our selves; as it was said of the prodigal son when he had spent his goods with harlots, he came to himself at length, whereby it is clear that he was before beside himself: and as we read of the fool in the Proverbs, that he followed as an ox to the slaughter.
And if we be such, then it is our due to be shoaled among such, and to be driven from the company of sober and wise men. Yet thus was Samson deceived and deluded, when he was drawn and enticed by that wicked woman, to utter this secret, namely where his great strength lay. The use that we should make of this, is to abhor that sin, and all fellowship with such persons, and labor to retain godly wisdom, to guide us in holy fear of offending, rather then to take part in the pleasures of sin for a season, so shall we not be deceived and deluded, as otherwise we cannot choose but be, yea and that in most sottish manner, as Samson here was by her enchantment brought to be. Let this be sufficient to show, that there is enough in the corrupt heart of man to humble him in the sight of God and the world, if he were not in the depth of darkness, yea though there were no more but this, that there is such a rebellion and deformity in the inferior appetite of the soul, through original sin, that whereas it was created most obedient and subject to the pure light of the understanding in all things, now it is so enfeebled and infatuated, that it resisteth the judgment of the mind, and led away by the strength of any allurement, even contrary to that knowledge, which still remaineth to guide it. So that it is degegenerate and become most brutish and sottish, and so bewrayeth it self even in them that otherwise go for none, of the simplest, or uncivil sort.
This offering of her money by these Princes of the Philistines, and that also in such liberal manner, which was as much as an hundred pound a piece of our money well nigh, by the estimation of the shekel, which they reckoned by, [for a common shekel was as much as twenty pence with us, and therefore eleven hundred want little of an hundred pound at that rate.] This offering (I say) of so many hundreds to her, according to the number of the Princes that came to her, might easily draw on to their purpose such an one as was but light, inconstant, and false-hearted to Samson, (as harlots are) without respect of the money.
Which teacheth us, that this hireing of people for money, hath been, and is as ready a way to draw them to any lewd practice, as it is commonly offered, & hath been in all ages, but never more then in this, and especially by the Popish crew in the attempting of desperate murders, &c. The like hath been noted in the fact of Abimelech, chap. 9. who hired lewd fellows with the money of the Shechemites: and that woeful example of the Priests prevailing thereby with Judas one of the twelve Apostles, to betray his Master, and in hireing the watchmen, Matth. 28. to defame the Resurrection, may be notable presidents hereof. And I mention this point to this end, that seeing it is as common as odious, that it may not reach also to God's faithful servants, to do either the one or the other, either to set a work others, or to sell their help either to corrupt, or to be corrupted by money, (for they go together, and are mutual causes and effects of each other) to bring wicked purposes to pass; which in so evil an age as this is, (far more subtle and skilfuller then the former to do mischief) may too soon prevail by custom even among them. Touching the cost they were at, see more in chap. 17. 2.
Thus we have heard how this wicked woman was hired by the Philistim Princes to this woeful work of deceiving Samson, which was the first point of the two, (as appeareth in the fourth verse) in the second part of this chapter. Now it followeth, how she went to work, and prevailed, and this is the second. This is declared and laid forth in the verses following, to the 21. But she not obtaining at one time that which she sought, she set upon him fundrie times. Four several attempts are expressed here to have been made by her to this end; and the first of them is to be seen in these four next verses. Of these therefore as they follow in order.
In her first attempt, we must not think that she went about it simply by asking him the question, where his strength lay; but as they had taught her to deceive him, so there is no doubt but she flattered him, pretending that she marveled at his so great strength, and that she rejoiced not a little, for that she had a lover endued with such an excellent gift and quality; and therefore that she, as one loving him again, and trusty to him, for his kindness towards her, desired of him to know where that great strength of his did lie. By this we see, what boldness, men (though furnished with excellent gifts) do cause and cherish in harlots, by having fellowship, and keeping company with them. Samson was a man so spoken of for his manhood, that such as were of good courage, durst not be bold to look him in the face, yet she a base housewife, dares boldly demand of him weighty matters, and the greatest secrets. So the whorish daughter of an whorish mother, Herodias I mean, being so far admitted as to dance before Herod the King, & being permitted to demand what recompense she listed, even to the half of his kingdom, shamed not to ask the head of John the Baptist: whom not only all the people, but even Herod himself reverenced and stood in fear of. And these are the wares which the strumpets fardall is stuffed withal, even subtlety, cruelty, falsehood (all so tempered together in this demand of Delilah, that a man knows not which quality of them all is predominant) and among the rest, this (whereof we now speak) insolent impudency and shamelesnesse. It is the practice of this cursed kind even at this day with their Paramours, to demand of them unreasonable pledges of unclean love, as appears by the embezeling of their patrimony for their maintenance, and sometimes causing them to spend even their blood in their quarrel, or by their occasion.
It is a true saying, that too much familiarity breedeth contempt. But much more if it be in evil, and in no evil sooner then in this kind, I mean in whoredom. A thing notoriously exemplified in that harlot Jezebel, who so much abused the remissenes of Ahab, as to insult over him, as her underling. It is the common phrase of them that are the companions of harlots, to call themselves their servants, and them their mistresses. But in deed they are their vassals and slaves, and yet their bondage, as great as it is, and joined with misery, is sweet to them, although (indeed) but a sweet poison: but it is a reward good enough for such employment. And yet many choose this kind of life, as a liberty, rather then honest marriage. But to return to that which I said of familiarity, it is not meet for the best to swell (I confess) and to be high minded, but humble and meek toward all; yet with gravity, whereby the bad may be afraid of them, and not think them fit companions for them, except they change their qualities, and the good may cling and join to their company and acquaintance, without fear. But to have familiarity with the bad in evil, is utterly unlawful, and serves only to confirm and make them bold in wickedness. Thus is many a man, otherwise worthy, as Samson was, brought into mean account by indiscrete and unseasonable laying open his mind, where he should not: even so did he embolden this woman thereby to ask him how he may be bound and hurt; the which how absurd a thing it was either for him to encourage her, or for her to propound to him, who seeth not?
Samson in answering her, who should not have admitted her to speak to him of any such matter, and telling her how he might be bound, did make way to all the evil that followed. For if she had been repulsed and beaten back from such boldness at the first, she should have had no encouragement, or much less (no doubt) to have proceeded further, as she did afterward. It was as great wisdom in Samson to answer her in this, as it was in Balaam, when he answered the words of his Ass. It was time (he should have said with himself) for him to think that he had gone far enough in provoking God, when he opened the mouth of the dumb beast to reprove him.
So should Samson have thought, that when he had emboldened a wicked woman to tamper and meddle with him about that which touched his life, and concerned his soul, to bereave it of the furniture of the graces of God, he should have thought (I say) that it was time to cease speaking to her, or to admit her to speak of any such matter to him: yea to turn utterly away from her rather, and utterly to give her over. Joseph, when his whorish Mistress lay at him day by day to yield to her wicked request, the Scripture testifieth, that yet he hearkened not unto her, neither would be in her company.
So if any of us have made vagaries and outstrayings, yea though not so grossly as Samson did, neither in fellowship with lewd women, (which were horrible) but if it be but in fond and filthy lingering after them, and their whorish company, when our consciences shall accuse us for so doing, and warn us to desist and break off betimes, from such longing and lingering after them, as they who have nothing to do with them, and when withal we set before our eyes the shame and sorrow that will fall on us by that which we long for, and hast after: then (I say) let us think, it is high time for us (if we have unhappily gone so far) to break the brood, and scatter the mists of such idle and filthy thoughts and wicked lusts, and with astonishment ask of our selves, what have we done? and by the help of our faithful and servant prayers to throw them all in the dust, and not with Samson to dally with them, as he did with his Delilah, but mark and think seriously upon the end thereof. And so doing, we shall to some purpose make our benefit of this example of Samson: otherwise we may with the common sort wonder at, and condemn his folly, and our selves play the fools in the like or a worse kind. It is not strange, that he who purposely had prostituted himself to the will of an harlot, and was now in the pursuit of his lust, could not then break the bands of his sinful desire, when it had snared him: for the time of preventing this mischief was, when he was first enticed: now the matter was gone so far that being under feet, he had small list or strength to rise up, and call himself to a serious remembrance of his offense. And Delilahs lap and arms was no fit nor likely place or occasion of such thoughts or meditations: wisdom was driven out of his breast by corrupt affection: the blow was smartie enough, but he had lost his feeling. So that there is no more miserable a sight, then to behold a man when he is entangled with the snare of his own lust, or any sin that wasteth the conscience, for then is he shiftless, and cannot help himself, but is ready to bear any burden which shall be laid upon his shoulders, rather then to rise up from under it. Therefore great is the love of God to that man, who not having at first prevented the beginnings of sin, but been overtaken with the deceitfulness of it at the first view, yet upon more advised consideration of the danger which it leadeth unto, shall awake and rouse up himself, and fly from it as from a serpent.
And for his shifting her off with a lie, as though he would both satisfy her, and yet keep himself in safety, by not bewraying the secret; his wisdom and commendation was alike in both. For as he dealt foolishly in answering her at all, so did he as ill in looking to stop her mouth with a lie. Which forewarneth us, not to shift for our selves, nor look to make our part good by lying, though the way lie open thereto, and is then too ready at hand, when we see no other way; which sin in all kinds thereof is condemned, howsoever little account be made of it. And the rather it is to be taken heed of, seeing we oft times run headlong into it, (as I have said) when we see no readier way to shift for our selves, and (as we think) to save our credit, and avoid greater danger. And seeing there was no other to be looked for, then that Samson (being in the case he was at this present) should provide for his own safety by a lie, (a poor shield for him, whose innocence and watchfulness should have been his defense) let us beware of entering acquaintance with any sin, for it will be costly in the maintaining, and draw a man by a wretched necessity to add thereto many other sins: even as Samson must seek covert and safeguard to himself by a lie (for want of better) except at first dash he would have gone through stitch, and have told her the matter. Touching his dallying humor, and his playing wily beguily with her, as if he had had wisdom and skill enough to shift her off with trifling answers, if the hardest should come; although it savored somewhat of confidence and conceitednes of his supposed strength, (much like Peters rashness, when he was told by his Master that he should deny him) yet in the sequel it bewrayed his more then common folly, as he that had had but one eye, might easily have seen that no less evil could follow: which also shall appear in due place hereafter.
She, as if he had told her the truth, as she verily thought he had, went about forthwith to make proof of his words: for whereas he told her he should be weakened, if he were bound with seven green withes or cords, she caused them to be brought to her forthwith, and she bound him with them, though indeed he brake them: (oh wonderful sottishnes in him to suffer it!) and she had certain of the Philistines lying in wait in a chamber thereby; who should be ready to take him, if he had been weakened indeed, as she supposed he was, and looked for it. Thus we see whereto her flattering words tended, even to seek his life. And this is as good as they may look for, who have near fellowship and secret company with such companions.
For though as Solomon saith, her lips drop as the honey comb, even as if she were pleasure it self to a man, yet her paths lead to destruction, and an whore will hunt after the precious life of a man. We have read of many, who partly have been most woefully handled of the strumpets themselves, whom they have trusted with life and goods, and partly have been delivered by them into their enemies hands to be slain. And what marvel? For she that hath sold her self; will much easilier sell her Paramour. And therefore well did the same Solomon give warning, that she is to be shunned as hell mouth. But though bodily danger be so much to be feared by her, yet that is the least; spiritual hurt is far greater. But by the occasion of this which I say, I add; that the sin of them is far more grievous, who abhor common harlots, who might easily bewray them, yet will not refrain from making those (or going about it at least) who were honest before, to stoop to their lure, and so become whores and dishonest; which thing of the better sort is more to be feared. Of this falsehood and treachery I have said somewhat in the former Chapter.
Thus much of the first attempt of Delilah, by the which though she prevailed not in that which she sought, yet this she gained, that she was the more emboldened to set vpō him again, as having received no check nor discouragement by him, for that which she had done already. Therefore she is not discouraged, but attempteth the matter the second time, as in these next three verses is to be seen. And she boldly said to him, that he had deceived her, and told her lies, which might justly cause her, she said, to doubt of his love to her, and therefore now she required better dealing at his hands, or else she should be much grieved.
This shameless behavior of hers should teach us, that all boldness in evil is an high degree of sin, and we should keep our selves far from it: as not even to dare open our mouths to a woman to hearken and consent to a filthy and unclean demand or motion, whereby also she may know and be privy to the wickedness that is in us. The same I say of boldness in any other sin, as boasting, threatening, slandering, lying, swearing, challenging of any to fight, or any other like unto these, & it is fearful to hear any of these, or to see them committed with such boldness as they are. Oh modesty and bashfulness, what seemly & comely ornaments are they, even where conscience is as yet wrought by the word, but wanting? for they do keep and preserve many from shameful evils oftentimes, who have no religion to guide and defend them. But boldness is and ought to be used in the defense, commendation, and suit making for good things, and therein to be shown, and when it is so employed, it is then in kind. This point I will not here enlarge, seeing it often cometh to hand.
Now followeth Samsons answer to her suit in the second attempt. And that was much like the former. If, saith he now, I be bound with new ropes that never were occupied, I shall be weak, as another man. Wherein we see he dallies with her still, and suffers her to demand that of him which was not meet in any sort for him to have suffered, yea and answers her also about it. For what though he held her off with a lie? yet seeing he did not refuse to answer her about it, and charge her to speak no more of it, (being a secret not to be uttered) and also in that he doth so the second time, when he had tried already, that she sought to know it only to the end she might deliver him into the Philistines hands; in these respects, I say, as it was palpable dotage in him to do so, even so it was the next way to set her forward in soliciting and importuning him, till she got it at his hands. It was therefore a further degree both of his sin, and also of the bringing on of his misery. He might have been made wise enough to have refused to hear her anymore about that, having seen before, that the Philistines lay in the chamber just by, (if opportunity had served) to bind and take him.
And this may teach us, that it is no better then sottishness to be so impotently given over to a man's appetite, and either this way in lingering after, or clinging to a wicked woman, or in pursuing hotly any other sin, seeking the fulfilling of a man's desire, so that he can no way be removed from it; and that especially when neither proof of former danger thereby, nor fear of present evil, nor the foreseeing of any to come, (and yet all certain and apparent) can hold him from it. And though in this gross manner God's servants be not commonly enchanted and bewitched (which were monstrous) yet let us not rest in that, nor in any like impotency, as in hunting greedily after the wealth of this world, and joying in the pride of life, &c. but so bridle we and keep under our wicked hearts, especially when we have had fair warnings before, as he had, that they bring us to no such like slavery and bondage, but that we abhor them more then at the first, (if we did then entertain them, especially we having had proof, as he had, what woe will follow.
The more I consider this fact of Samson, the more I think of that phrase which the holy Ghost useth to describe sin by; I mean that of drunkenness. And as by other occasions I note other properties of a drunkard, willfully rushing into it; so I observe this one of venterousnesse and boldness. Well said he that described drunkenness (among many other properties of the disease) that it puts into man a marvelous confident hopes, so that it dareth fight with any man without weapon, whom sobriety durst not encounter with, though well armed. And no wonder, for when the brain is overcharged, and nature oppressed, instead of the purelight and understanding of mind; there is engendered a frothy conceit and appearance of that which is not, and instead of the spirit and vigor of the affection, succeedeth a degenerate boldness and fool-hardie ventrousnesse: as all men can judge that the boldness of a drunkard comes rather for want of wit, then presence of courage. Even thus fareth it with Samson in this distemper and spiritual drunkenness of his. Still he makes his companion answers, fair and far off, flourishing and casting about, as if he had skill, and strength enough to match and go beyond her; whereas alas it fareth with him as with the man I spake of, who thinking himself strong enough to go alone and upright, tottereth and falleth at every turn. For although the secret was not yet uttered, yet these preambles of dalliance and trifling, what were they but as the nibbling of the fish, or the hopping of the bird about the bait and snare which she hasteneth, and yet would not seem to hasten unto? Doubtless, if Samson his grace had not been in great part imbezeled and feebled, ere his locks were cut off, he had carried a truer measure of himself, and better judgment of his own case, then to think himself his own man, and able to resist, when his mistrisse, or rather his lust, had him bound in chains, and laid under feet, as foiled and vanquished. Ah poor Samson, (it may be said) thou wert strong enough to match Lions, and thousands of men: but grace stands not in the bigness of bone, and strength of arms, or greatness of stomach: thy lust and thy harlot are stronger then the Lion, or mighty men. Therefore let this be enough to convict all such of folly, as are of Samsons humor. Tush, ye must not tell them of bad company, nor stealing of liberty which God denieth them; they would not have you think they have shaken hands with the fear of God, they would be as loath to part with a good conscience as others: yea, (it may be answered) so thought Samson; he would haunt the harlots house, and yet secretly keep his goodness too, for all that. But how, and where lay the strength to effect this? Poor soul, only in his foolish conceit and boldness, and indeed only there lay the foundation of his woe. For if he had felt his declining and weakness, then had he with astonishment shaken off his lover, and departed. But now he feareth nothing till all be too late, and this makes him to sport and play in a matter of the greatest importance and danger. Therefore to all such bold persons as say, Turn me loose to any company, and the strongest enemy; If I be foiled, laugh at me: To such I say; yea, we shall be sure you shall be laughed at, though the wise will pity you rather: but who shall give you counsel to escape it before? truly he that can persuade you to walk humbly, and with fear of your own frailty, and to watch against, and suspect your own frailty and falsehood of heart: he (I say) may keep a mischief from you, and hold you from venturing and dealing with such an adversary, as you know will master you. But if you look to escape danger, and yet reject this grace, then know for certainty, that these kinds of Merchant-venturers always make shipwreck, and bring in no better gain. All the grace that a man hath, is little enough to quench the dart of temptation suggested; which yet is but the beginning of the sin: and shalt thou, adding fuel to the fire, and helping the devil forward by inward provoking thyself to sin, think to quit thyself well of it in the hottest assault? If God try thee, his grace shall be sufficient for thee: if thou wilt tempt him, and trouble thy self, know thou hast no promise of safety, or to be kept harmless, but mayest look certainly for thy downfall: as for thy own wisdom, grace is not propped up by such pillars, but shall totter and reel as an house which hath lost her foundation: yea they that go to work thus on their own head, most assuredly with Samson shall fall, and bewray their folly at last, to teach them by the experience of fools, that wisdom, which the word and other unhappy men could not do. Then shall they see there was odds betwixt keeping innocent, and willful offending; they shall find, that the strength of the one is not like the other, though they were little aware of any such matter.
The issue of this second attempt was altogether as it was in the former: for she bound him with ropes again, and had company lying ready for the purpose at hand, (if there had been any work for them to do,) though as yet he fell not into their hands. And let this teach us, not only to fear and suspect treachery and unfaithfulness in lewd women which we know; (as this was such an one;) but generally also wherein soever we have to do, beware we that we defile not our hearts and hands in any wicked actions and practices, whatsoever shows and promises are given and offered us. Remembering the words of our Savior, Be wise as Serpents, and innocent as Doves, and beware of men.
Which I do not say, as though I would teach men uncharitableness, (charity being not suspicious) but to give warning to God's servants to beware how we put our selves into men's hands, and trust their faithfulness upon a fair word or countenance, which our Savior willeth us to take heed of, and gives us example also, in that he would not commit himself to men, though they speak him fair, and giveth his reason thereof, For he knew what was in man. But while we do thus, we do not judge of men what they are, (but are wary, as we be counseled) or what religion is in them, further then we have proof thereof by their words and deeds, and yet that we do not so, finally neither, but for the time only, while they lie in known evil, or not known to be reformed. So that neither are we on the one side, to judge men without ground and warrant, neither yet are we on the other side, to commit our selves into their hands, (having that knowledge and experience that we have of men's unfaithfulness how common it is) upon a bare show. But here an end for this time.
THE EIGHTIE FOVRE SERMON ON THE XVI. CHAPTER OF THE BOOKE OF JUDGES.
T He third attempting of Samson by Delilah followeth in these next two verses: For she seeing he dealt so slightly in the matter, and that he did not in good earnest forbid her to meddle anymore about it, but still dallied with her, she took his denial but in sport, and therefore sets upon him again, not despairing, but that by importuning him, she might in time prevail and overcome him. By this we may learn, that if we resist sin hoverly, (and in that so weighty a matter as this was, as striking at our happiness) and deal slightly and loosely about it, when all that we can do against it is little enough to withstand it, we can give no further token that we will fall into, and commit the sin it self, and that shortly.
For the devil and his wicked instruments that lie in the way to deceive us, and to draw us into the snare; they are wise in discerning, and artificial in marking how we go to work, and how far we hold back from yielding to temptations: If we do it earnestly with strength of reason resolutely to dissuade our selves from the same, and be fervent and constant therein, we put them to their shifts to invent arguments of greater force, whereby they may be in better hope to prevail with us. As the devil dealt with our Saniour according to his resolute and strong denial, in most sly and subtle manner. But if we refuse the bait but faintly, as Balaam did (for all the shows he made) the wages of iniquity that was offered him; or if we show that we fear not the danger greatly which is like to ensue, but stand strongly in our own conceit, that we can easily withstand the sin in the upshot, and that we have no need to be counseled about or against it, as the most at this day do so deceive themselves; the devil hath what he would at our hands, and doubts not but to draw us into the snare to commit the sin shortly, even as these that I speak of do find and feel to their cost, for all the confidence that they seem to have.
Samson in this third attempt, was so far off from giving her over, having twice tried that she sought his life and utter undoing, that yet he answers her the third time; such was his effeminate sottishness: so that howsoever he thought still to conceal the secret from her, and to keep himself free from uttering it, even as before thitherto he had done; yet he began now in this third attempt, to slide and slip in further, and to stagger as a drunken man, little considering what he did. For he was tampering about his locks now before he told her the very thing that she asked, and so came nearer to the bewraying and uttering that which she sought of him: as if he could hardly conceal it from her; saying to her, that if his locks were fastened to the threads of the woof with a pin, he should be weakened, and be as another man. And she, thinking indeed that he came now more near the very point, seeing he spake of his locks; she by and by made trial of his words, and having done so, she called the Philistines again to set upon him; but as yet he held back from yielding to her, and once more withstood and deceived her, although he had much ado (as we see) to keep it from her.
Whereby we may see, that when men give themselves liberty and full scope to talk too and fro of things dangerous and hurtful, and take liking therein, and will avoid no occasions, nor resist no temptations drawing and leading thereto, they shall not choose but be snared and caught therewith, though they intend no such thing, (as it came to pass to him) and so they shall hardly forbear and contain themselves from running headlong, and being given over thereto. For when they are led away of their own concupiscence, as Saint James saith, they are enticed also, and snared, so that they cannot well go off nor on, but more ready to consent, as we see Samson did afterward, telling his whole heart unto her. Even so I say, men shall by oft and long tampering with the sin whereto they are too nearly affected, come more readily and speedily to the consenting to it, and the committing of it, who should rather turn away, and wean themselves, and that betimes, from the least liking or longing after it, much less should they hasten it on by liberal talking of it. For if we will suffer our selves to be importuned in all cases, meddling with them when we need not, who doubteth but that we shall much easilier yield thereto. Those whom commonly we call men of good natures, being once tainted by lewd company, grow first dissolute, and by degrees desperate: but they wax rotten by degrees, as we see fruit by long lying doth. And as we see in the running out of the hourglass, that every part of the sands course is the hastening of the hour to an end, though the last passage of it be the actual ending the reof: so may we say of Samson his dallying, and hovering replies, that even the first, second, and third were the preparations to the final bewraying of the secret, though the fourth only confessed it actually. If the fourth had been away, the matter had been whole, but the fourth was in the first, in the second, and in the third (though more obscurely) enfolded. Alas, at his first shifting he thought he might have proceeded still. But as the secret at the first dash was too weighty to utter: so after two or three dalliances, the temptation prevailed, and was too strong for him any longer to shift off, withhold, or resist. And the like let us know, even as this also is, to be spokon unto us.
The fourth attempt followeth, in the which she gave him the deadly blow. For when no warning will serve, how can a man choose but fall into the danger (how great soever it be) which he would by no means avoid while he might? But let us hear the dealing of them both. She is grown now more subtle then before. For we are not to think that these things were done betwixt them on one day, or on four days together, (as the acts are here set down to be in number four) immediately following one another; but with some space betwixt them, that she might take fit occasion in a more subtle manner to renew her suite and request again. She beginneth therefore with him in this manner; that whereas he had told her he loved her, she subtly answered, she saw he loved her not, because his heart was not with her, but he had mocked her now three times, and had not told her that which she asked of him. And through her subtle and secret winding into him, and her impudent importunity, and earnest urging of him, for all his wisdom (as he thought) in holding her off with lies and delays, in jesting manner; yet he thinking by her following of the matter, that she was in good earnest with him, in saying he grieved her because she saw he loved her not, he was brought thereby to pity her, and to be so wounded with her subtle flattering of him, and dissembling with him, that he was sore vexed to see her so grieved: and therefore as great woe as it was like to bring to himself, he never duly considered it but was overcome and told her according to her desire, all his heart, even how he might be brought to lose his strength. This for the sum of these three verses.
But now let us weigh these things more particularly. In the 15. verse, by the subtlety the woman had learned now at the last (who told him he loved her not, when yet she knew he doted on her) we see how artificial the wicked do easily grow, (for herein we need not doubt but that y e like offenders now, are like her) and how soon the deceivers in their attempts do wax worse and worse, and more ripe in subtlety and deceiving, then they were before. So saith Paul to Timothy. So that if there were any to observe it, how (for the most part) men are fitted to this trade; to wit, that how meanly and bungerly soever they go to work in comparison, when they begin the world, I mean for subtlety, over they do afterward: but how soon they grow ripe in this faculty, and that in every kind of evil dealing, as experience showeth too clearly; I say if men observed it, they would confess no less then I say.
Whether we speak of them that begin in unlawful trades and courses, as in whoredom, oppression, flattery, beguiling, or in any such; or in those which are lawful; as buying, selling, letting house and land, or other earthly dealings, (as may be seen in the unjust Steward, what evil practices are used in all these,) and what cunning and craft are found out and invented, to go one beyond another, otherwise then in times past, for the most part they have done; it is admirable to consider it. In all which they show plainly, that they do not to any purpose, mind nor set their hearts upon any better things, howsoever some of them will bear us in hand that they do, and that they will serve God as well as the best. And not only so, but (that which would less be thought) how long is it, before they that embrace the Gospel grow to be experienced, and well seasoned with such true and saving knowledge of holy doctrine, as whereby they abhor such dregs and doings, and attain to the finding of the Christian life to be meat and drink to them. And how few are there that do so? So that it may worthily be complained of, yea lamented with tears, if there were everywhere such as could do it, to see both the fewness of this latter sort, and how many there be everywhere swarming of the former. But of this ripeness of sin elsewhere. Yet this I add, (that which I utter with grief) even these ripe headed and nimble fellows, who grow so soon masters of their trade before they have served half a Prentiship, shall rise up and condemn many of the better sort for their block-headed backwardness in matter of religion and Christianity, after so long training up in God's school. This age should be ripest in grace and skill how to pass the time most fruitfully and joyfully: and never age had such dullards and dunces in searching into themselves, and trying whether they be in the state of salvation or no, and in seeking acquaintance with God, considering that it hath the helps of all former examples, and present means to this purpose, greater then ever age had since the Apostles time. If it be, who shall domineer over others, and set up himself, who shall cogge and cosen, or go beyond his neighbor to deceive him, and who hath more strings to his bow to shift, scrape, and rake pelf together howsoever; then our age may commence the highest degree in this profession. Skill and ripeness in mischief is not bounded only within them of Delilahs trade (though doubtless the strumpets of old ages were punies to them of ours for all subtlety and villainy) but extends as far as the Prince of this world hath any subjects. But if ye go to inquire who hath made the Christian life easy, by constancy in obedience, who liveth a sweet life and void of sorrow by resolute purpose and endeavor of abstaining from all evil, and by watching over his heart and life always, also who enjoyeth that liberty which God alloweth, to rest assured of his love, and so to go in and out before him, from one duty to another, without unsettledness, weariness, and disquietness. In a word, if ye inquire who is the man that hath so improved the doctrine of the Gospel, as that he hath found that hundredfold measure of contentment for rejecting lying vanities, so that he is become a light and example to others, like those Thessalonians whom Paul calls patterns, and those Saints whom David calleth excellent: If (I say) inquiry be made after these (which yet are the best of all other) ye shall find or meet with few, that see into them, affect them, or can answer any great matter about them: Oh, every little is enough in godliness, men are content with mediocrity here, which in godliness is a vice, and no virtue. So that there is a perfection and mastership in God's trade also, and without comparison the greatest gain: but the work is tedious, or men unhappy that cannot hit upon it.
Samson being so blindfolded with her beauty, that he was now become sick for seeing her grieved, so that now he must rest no more with her, but in good earnest he must utter his secret to her, or else he loved her not, as she charged him; and how could she bear that unkindness at his hands, that she loving him so dearly, (as she made him think she did by her subtlety) he on the other side should not care for her, he being (I say) thus blindfolded, this oft and importunate urging him by her, so wounded him, that rather then he would have a thought that he was cut off from her love, (which was death to him to think) he could hold her off no longer, but told her that which she asked of him, till he felt too late that he was undone, to make all others afraid by his example, to make a sport of sin, and to trifle in matters of such consequence.
Here this may be learned by Samson, that they who will be companions in sin iestingly, and in dalliance (thinking yet with themselves, that they will go no further) they shall fall to it in good earnest, and shall not be able to avoid it. This might be exemplified in many particulars. I pray give us leave to be merry, saith the wanton, we mean no harm: No, but harm waiteth you by your dalliance. An angry and moody person (who yet knows how dangerous a sin anger is) giving rein to himself; and resisting no occasions, in time strikes and wounds, and at length kills in his rage; yet ye must let him alone, he cannot but be angry, he saith, being provoked, but when he hath spoken he hath done. Nay, many a man hath undone himself ere he hath done, and all by dallying with his sin. It is ill playing with Bears, and Lions, or fierce creatures, for there is no amiable quality in them: but sin of all other is the most hideous monster, and no man is more in danger to be devoured of it, then he that playeth with it. This, not only the profane of the world do prove to be true, to the shame of many of them which would be better thought of, but even the godly do find it so, when for yielding to their lusts and bad desires too far, they have no power over themselves, but are brought to that point, that either their consciences disquiet and sore torment them, or they bring forth in the sight of all men the sin, which they too much gave over themselves unto, and delighted in; as we have heard of David. Let it be a warning to all how they dally with sin, and jest about it, he is nearer them then they are aware, Satan I mean, who drawing them to go on the brim and banck of the river, will plunge them headlong into the bottom and depth of it; but let men rather be far off from treading in the steps that lead thereto: as I have before observed out of his three-fold dallying answer, and therefore in this will be briefer.
Another thing here of Samson let us learn, that it is even death to men to be put from their unlawful delights and pleasures, when they have once given over themselves brutishly and sottishly unto them, as he was vexed almost to the death to hear her to tell him, she must forsake him, and could not love him, if his heart was no more toward her, then she saw; which yet she spake but in gross dissembling. All bondage is grievous; but what is greater then bondage to an whore? when a man cannot but cling to her, and be at her lure, whose heart is false toward him, and seeketh his destruction. We must take heed that we rest not in the best things that are subject to change, but much more that we hang not our security upon deceitful pleasures, & especially of all other, upon a wicked & alluring woman, whō rather then Samson would once think of forgoing, behold, he shameth not to abandon God; conscience and all, not to speak of the outward mischief that ensued. And surely if this be true of Samson, who sinned against conscience all this while, what shall we say of them who commit secret filthiness with greediness, and yet without remorse? What a death is it to them (think we) to be plucked by violence from their old acquaintance, which by custom is become as the poor man's lamb, whom Nathan describes to David, even as his son? Therefore when men have lived a long time in a lewd course without let, how welcome is death to them that makes an utter separation between them and their lusts, which lived before in as straight league and union as the soul and body together? Oh bondage unspeakable! to be inwardly linked to the love of that which can neither be enjoyed but with extreme misery, nor forgone but with intolerable vexation. Let this be one motive among others to humble the sinner before God, and to show him how out of measure sinful his corrupt nature is: as also to teach him not so eagerly to pursue his lusts, except he will bring a world of sorrow upon himself, when the time of forsaking them is come. For what though at the last cast many a man renounces the old courses of ungodliness, and repents him, yea and is ashamed of his doings? this is when the conscience is terrified by some violent fear or grief: not while he hath his will, and prospereth in his evil. And yet, alas, who seeth not that these terrors when they seize upon any, (for we must not think they seize vpō all, many dying sots as they lived without feeling) for the most part vanish away and come to nothing; so that those great penitents, if they get up and recover their malady, how far do they put from them the remembrance of the former trouble, and show, that it was distasteful unto them, and forced them in the bitterness thereof to say anything; but now they are at liberty they return again as naturally to their bias, as the stone falleth downward. Oh therefore pray and labor that it may be good, which ye set your hearts on and delight in, being accounted of you as most precious: for the end else will be more bitter in the parting, then ever the love was in enjoying. Love the best things and fear not to exceed measure; for besides the unspeakable and sound joy they afford, this they also yield, even a perpetuity, they shall never be pulled away, as our Savior saith, this joy shall no man take from you.
Now he was so wrought on by her, that as wise as he thought himself, in purposing that she should never know that which she sought at his hands; yet because he gave place to his wicked affections, he was not only snared and in danger as before, but now told all unto her: to wit, that there never came razor on his head: but if his locks were cut off, he should lose his strength; which was as much as if he had told her, how they might take his life from him, and bring all shame and sorrow upon him, as they did in deed: and yet more then this, he might (though to small effect) have said to her, to wit, beside all this evil which I shall sustain hereby, I do also set the Lord against me, to deprive me of his grace, and all this for thy sake: for thus much (doubtless) he suffered for her.
By which, so many good observations arise, as a wise man may be to seek with which to begin first. But briefly of two or three. One is this: that we shall not need to complain of the hurt and wrong that other do unto us, which how common it is, all places do witness; for none are greater enemies to us, then our selves. Were he not a monster of men that should offer but the one half of this unto us, that Samson did to himself, as here may be seen? But behold, all this, and no less, do some, nay very many, offer to themselves. We storm, rage, and cry out of other, if they hold but a little of our due from us: and much more, if we sustain greater hurt by them; whereas we by our sins, work our own woe, and yet through blind selfloue we are never angry with our selves, when yet we could find in our hearts to pursue others unto death. Oh rend we our hearts for our sins, and be deeply displeased with our selves for them. All these Philistines could not have done Samson the mischief which he did himself by his own folly, or rather madness. But if they had attempted any such matter against him, as to make him infamous, as he made himself, would he not straight have revenged it? Nay, did he not revenge it in the sequel? But, to leave him (who sinned not in revenging) and come to our selves; who is he that dare but justly reprove us for a fault, (be it never so gross) but he shall have our badge and livery presently, and we think him our enemy, and watch our season to be even with him, as Esau dealt with his brother Jacob. And yet so far is a loving reproof from hurting us, that if we were the men we should be, it might keep the hurt we speak of, from lighting upon us, and be as a precious balm unto our heads. Well then (will a wise man say) I see these men are i alous of themselves, and their own hurt, if they can endure no other to touch them but they will flee in his face, they will be long enough (it is to be hoped) ere they wrong themselves willingly. Indeed the reason is sensible, but the proof is most preposterous. For that man that will not take the loss of a penny at another's hand without storming, will spend many a pound to have his wicked desire satisfied; nay he will undo himself and strip himself of all he hath; and yet think never the worse of himself when he hath done; nay, no man may tell him of it neither. Therefore if we will prevent outcries and late repentance for time to come, (for there is a time when such fools cry out; I am lost, I have undone myself) let us learn that the way to become our own best friends, is to be greatest enemies to the sin which most prevaileth in us, as that which threateneth our greatest desolation. God will take that man's part against himself, who most striveth to hate himself, I mean the corruption within him, which is as dear to him as himself. And till we be come to this point, that we can have as hearty indignation at our sin that we have most delighted in, as we have against others for no cause, or sometime against our selves for being circumvented and ouershot in a bargain by a cunning cosener; we are far from repentance, or from that estate that a wise man should rest in, though the work be difficult (I confess) which I speak of. But about this business though a man have many, and those great enemies to hinder him; yet his sinful heart is more dangerous then all, and by the treachery whereof only, all other enemies do him mischief. And doubtless the devil and the strongest allurements rebound back, and hurt not, neither enter, where the heart lieth not open to evil, and vnfenced against it. The evil that remaineth in the best, occasioneth all external evil enemies to stir it up and increase it. The pure Angels have the devils their envious enemies. Nay, sin makes God our enemy, (not forever, if ever we were reconciled to him) while it lieth harboured and vnremoued: but otherwise, though he correct us, yet he loveth us, as a father his children. The cause is much more the enemy, I mean sin, then the effect, which is God's enmity. And therefore when he afflicteth for sin, count not him our enemy, no nor the cross which he inflicteth: but patiently bear it, and say, I will go under my trial willingly, seeing I have sinned, and turn my grief against my chief enemy, knowing that except that, which is my sin, undo me, no other thing shall, but turn to my good rather.
Also by this that Samson was brought to that which he never meant to be, to wit, to utter his secret to a base housewife, by the following him on with her importunity; note what force is in it. The widow by importunity overcame the wicked Judge, to grant her justice, though he had no mind so to do. But let us see that it be for good, when men be importunate with us for anything; or else turn we away from hearing them, as Joseph did from his alluring Mistress. And let us specially use this importunity and earnest suite, as our Savior hath willed us, that is, to God in our prayers: for if the wicked Judge would be moved (saith our Savior) to hear the poor widow, lest she should make him weary, shall not God avenge his elect that cry to him day and night? Of this more largely in the 14. Chapter by the like occasion.
Again, me thinks this answer of Samson to such a strumpet, [I am a Nazarite, &c. if my locks be cut off, I shall be as another man] savoreth of incredible sottishnes, and argueth plainly, that a wretched sinner, who breaketh not off his course, till he be in the heat and power of his sin, can no other do then yield to the tyranny thereof; as he that is bound hand and foot is carried whither his creditor or adversary, not whither himself listeth. It cannot be enough to excuse Samson, that if he might have had his will, he would rather have chosen to have kept his secret: So it is like, but who brought him into the stocks, and set him by the heels, who brought him to this straight, that he would not but do that which he desired to shun? Himself, his headstrong lust, which having once got the hand over him, used him impotently, and made him a stark beast and slavish fool. He knew the sorrow which must inevitably ensue upon his betraying himself, yet hath he (I say not the grace, that was now under board) but not the strength to contain himself. I said my mind touching this upon the 4. verse, [Entice him, &c.] but now the execution of the plot doth more lively present to our eyes the nature of sin, that it takes wisdom from a man first, and then imposeth what conditions it pleaseth: knowing that a man would never be such a vassal, so long as he is in his right mind, and not out of his wits. As Samson could say, I am a Nazarite, &c. so he could have said, By this sin, I shall make myself of the purest worshipper of God, the most profane creature and execrable. But Samson would not say so, at least not weigh it, but desperately runs upon the pikes. Doubtless he had not had the power, though his salvation had lien upon it, at this time to prevent it: (but blessed be God who holdeth his election, when men have lost their grace in their feeling) Samson had lost his eyes, ere the Philistines put them out. This let me a little more enforce upon so just an occasion, then I did in the fourth verse. Who will not boldly aver and affirm this, and say; Tell me what sin is, and prove to me by good evidence, that it will bring such sorrow as Samsons, Peters, David's, Solomon's, did to them; and then if I commit it, count me a fool indeed? Put in one thing more, and I will believe thee; If, when the occasion is offered, God's grace be stirring and effectual in thee by watchfulness and jealousy over thyself, then thou wilt abstain upon that meditation. But (alas) who finds that grace in the strength oftentatiō who sought it not before? without which, yet thou mayest have matter enough in thy mind to dissuade and flaite thee, (I will not deny) but thou shalt have small list or power to weigh and ponder it, nay thy entangled and drunken heart will make a sot of thy mind, and a most disguised beast of thee. An heart infatuate with lust, stoppeth and freeseth up the passage of the knowledge, that it cannot succor the poor distressed and embondaged soul, but leave it to shift. We conclude then, Samsons sin was not presumptuous, but impotency, yet unavoidable, the case standing as it did. Oh then still learn; men have not quit themselves well, as soon as they have spoken a bold word against sin in general. For when it comes to particulars, what do men? I will have his blood (saith a cursed Cain) though I be hanged presently, yet he knoweth the shame and woe thereof. Of some Jews (not all, for some knew well enough) the Scripture saith; If they had known, they would not have crucified the Lord of life. And sometimes, I deny not, civil men are kept from crimes by this mean, and good men from offending, though strongly tempted to go through stiffly. But this is no rule. And I still say to thee, (that shall read this) beware of dalliance, and venturing far: for thou shalt have no power to withdraw, when thou wouldest, who wouldest not when thou mightest. Trust not thyself, thy strength in this case will be a bruised reed. The best laws leave as little to the Judge as may be, because man is subject to corruption: and except God's grace be a law within thee, suspect that in a strong pursuit of lust, thou who art as Judge to advise thyself, wilt hardly be a law to thyself to govern thee. But if thou be fearful to give a little liberty to thine heart in evil, a great shall not master thee: if thou fear anger, thou shalt be no murderer: if thou flee from the bait, the snare shall not catch thee. Euer bear this in mind; Sin as it groweth, it will be predominant and get the mastery. And a man may as well be mad with reason, as sin with reason, and think to moderate himself when he will yield once, and be ever a slave: for sin will force thee to yield after, even as a strong fit of an ague maketh him to do, whom it strongly shaketh. Thus much for this time.
THE EIGHTIE FIVE SERMON ON THE XVI. CHAPTER OF THE BOOKE OF JUDGES.
N Ow to proceed in the story, because we see how Samson, though otherwise endued of God with singular graces, yet was most impotently given over to the love of women, when we do not read, that he was else tainted with other sins; let it admonish us, that we may possibly be more weak in resisting, and more prone to the committing of someone sin, then of another, and it shall not be amiss for us to think, seeing we have so many examples of it in Scripture, that this sin of his is more common among the most then other. The which I say to this end, that everyone of us should observe our selves, where we see our selves weakest, and there to use most means to strengthen our selves against the same, as watching, prayer, reading, and this not hoverly but heartily, if we seek to be the better thereby, and in no wise to dare be bold to commit it, seeing we cannot but be as sure of ill success, as Samson was before he did it. When the husband-man suruaies his ground, he useth not to fence where the quick set is strong and thick, but where the hedge is thin or trodden down; we love to lay on load where there is no need; but if there be a blemish in our lives which makes all the rest disgraceful, and therefore requireth more labor to blot it out, we cannot abide to set our selves to amend it, nor so much as to take knowledge of it. And yet one dead fly corrupts a whole pot of the sweetest ointment, and the sweeter, the sooner. How did Solomon's excessiuenesse in this kind, defame all his other excellency and gifts? And do we not see by experience the truth hereof? He is an honest man (saith one) but a covetous, an hasty, an uncharitable, a breaker of promise, and one or other interposition there is to eclipse his light & credit. Yea and (as Paul in the like kind spake of the house of Chloe) there is cause. Now in this so weighty a case what do we? even tush off the matter, and say, One infirmity is none: and we hope that our many good qualities (in our conceit at least) must privilege us, and license us for a few scapes? Alas we err foully, one secret lurking companion is enough to betray the house: and when we are espied, what say men of us but this, Nay, he that will do thus, or thus, will do worse, I dare not trust him in any kind, if occasion serve. Oh, cast out that devil by watching, fasting, prayer, and oft renewed covenant, which lurketh behind to do mischief, when many others seem to be cast out. And till then, bear not thy head on high, for doubtless God will not suffer such a one to prosper: and what do we professing, if we take this liberty, except we will have our good deeds shame our evil, and become execrable because of their company, as Israel was for Achan's sin. We will not keep a servant in our house (otherwise none of the worst, but painful) for some lewd qualities sake, though he would give us his service, and shall God endure us? A man may feel what the sin is, which he cherisheth, as well as the meat he loveth: and he that doth know it, let him know God is not mocked: let him not suffer that sin to rankle and fester in him, but labor to purge out every superfluity of flesh and spirit, and to sanctify the whole lump, that it may be seasoned in every part, and the conscience may be good in all things.
Now we have heard that she had brought him to tell her where his great strength lay, let us shut up this second part of the Chapter, and see what followed upon this, which is set down in these next three verses. First, she caused the Philistines to come yet again to her, in better hope then they did before. And then causing Samson to sleep upon her knee, his locks she caused to be cut off, & the Philistines were there ready to take him, and he thinking to do as he had in times past done, and to free himself out of their hands, he found too late, as Adam after eating the fruit, that the Lord was departed from him.
Here in that she and the Philistines having been disappointed and deceived so oft, even three times at the least, yet for all that are not discouraged nor wearied, but go on still, yea and prevail at length, we may see how evil persons are not withheld nor discouraged from their bad attempts, but take heart, and go forward after many repulses. The reason is, they have hope to prevail, and do not commonly miss of their purpose, following it so earnestly, and going so substantially to work as they do; God suffering them to go forward, seeing he is purposed to destroy them. This is most clearly to be seen in the spiteful and shameless attempts of the Priests against our Savior in seeking his life.
Though Pilate had three times alleged his innocence to them, and given them their answer to desist, yet could they not be made to leave off, but procured by themselves their false witnesses, and other confederates, in such wise that they had that which they sought before they made an end. But if this diligence and vnweariednesse in good causes be sought for in them, who yet are such as would gladly effect them, where shall they be found? Nay, they are soon answered and put off, as faint suitors. Ester indeed, and some other did ieopard their lives, in and for a good cause, to preserve the Church of God in their time: but how many followers of them may be seen? Indeed many logs are in the way to hinder goodness, and much discouragement is given to such as would be forward, but yet men's backwardness for all that, may in no wise be excused: For what know we whether the Lord may one time or other, give success, and are we too good to tarry his leisure? But of this often before.
The Philistines having better hope to prevail then in former times, as she had given them to understand, they came with their money in their hands, ready to be paid according to their promise. Where besides that we may see, that the wicked spare no cost to bring their bad matters to pass, while we who follow better causes, look upon our penny and draw back, who shall begin: I say, beside that, ye may see, that they will not break promise, but be liberal to such as further their business, when they like well the success which they have therein. But I would I might not truly say, that in better attempts there is oft times a drawing back even of that which was promised; so far off are men from furthering goodness: but they deal herein, as the most do in other promises, though advisedly made by them, for therein the like is done. Which elsewhere I have also bewailed.
When this impudent and shameless woman had brought the Princes of the Philistines together, as we have heard in the former verse, it is shown in this, how she made him sleep upon her knees, and caused the seven locks of his head to be shaven off, and that she began to vex him by calling the Philistines when that his strength was gone from him.
This was a most base thing and utterly unbeseeming him, that having excellent gifts of God, he should become a slave to such an whorish mistrisse, as to be made to sleep upon her knees. He that would not turn his face from a thousand men, now to lie down at the feet of a lewd woman. Oh sottish folly almost incredible! Thus they who for their gifts might be reverenced, (that I say no more) and for such good graces as are in them, might go before many; are brought to shame for their abusing of them, and the sins which are come in the place of them, and no way more commonly, then by a base housewife. For as a man's gift bringeth him to honor, even so the same person, if he deface his gifts, is despised, as a fair and comely garment, when it is soiled in the filthy and loathsome channel of mire and dung. For he that cannot keep credit and honor when God hath given it him, is worthy to be without both, and be had in derision.
This is memorable which the Lord spake of Hophni and Phinehas, for this sin among others: Them that despise me, I will set light by. Men's good parts never set them up so much, as their lewdness defaceth them. How vile did sin make that traitor Judas? What contempt was cast upon Demas, when he had forsaken Paul? How base, and what a by word doth many a man's uncleanness make him? nay many a professor of good hope, though he have repented, yet what a brand of contempt and disdain doth he carry about him to his dying day? As Reuben, in Genes. 49. his dignity being gone? But we are not yet come to Samsons punishment, the baseness we speak of, is a companion rather then a fruit of sin. But doubtless, it would never appear to many a man (who thinks his sin his ornament) how vile his occupation is, if sometimes he saw it not in the base service it puts him to. Very heathens saw no less, who describe it by the shadow of a mighty Giant, enamored with a strumpet, who made him lay aside his harness, and sit spinning with the distaff between his knees. And yet many a civil man, out of his discretion, would shun many a sin for shame. As for example: Seeing a man of good quality and sort, given to drinking and gaming, and so far given over to them, that he will rather make the basest fellow in a town his companion then sit out, which he thinketh he may do, yet he will loathe the baseness of that sin and such like in other, and count it as repugning to common honesty. But to return to them, who being men of good parts otherways, do shame themselves with gross sins, they are well enough served, who will needs venture so far, and for their own lusts, will forsake the services of God's house, the meanest whereof is honorable.
The next thing that followed was this, that she caused one to cut off his locks, that is, the hair that covered his head. And this is the deadly wound that she gave him. For therewith his strength failed him, and grace likewise forsook him.
Here we may see, that by degrees a man shall be brought to the lowest ebb and depth of sin, as Samson now was, he broke the law of the Nazarite, which was solemn, as the law of wedlock betwixt couples; and thereby made himself profane and loose, who had lived in the most holy estate of other. Yea this sin, if comparison should be made, was far greater then the breach of the law of wedlock, seeing that is but one particular, but this is a general setting open the door to many sins. Oh, how little thought he, or think we, that we shall ever commit them, before we begin to tamper with odious and fearful sins? (as Hazael, when the Prophet told him the evil that he should do, answered, Am I a dog, that I should do this great thing? Yea and after we have begun also to dally with the means that lead to them, we yet think to keep far enough from them. But yet we see here what followeth in the end. But wherein this abasement stood shall appear in the particulars that follow, the loss of strength, and God's presence, when his locks were cut off. For the former of these, it is said, after this, that his strength failed, and was gone. And hereupon some may object and say, Did his strength lie in his hair? I answer no: but he lost that, because it was the commandment of God to the Nazarite, (such an one as Samson was,) that no razor for the time, should come upon his head. Which commandment Samson now brake, by telling her so much, as caused the cutting off of it: and by that he going from God's ordinance, the Lord departed from him, and left him to himself, which he found to be weakness, and therewith woe enough. The objection being thus answered, this teacheth what followeth such outrage, and contempt of God's ordinance, to wit, the losing of such good things as we enjoyed before. So that such actions do not only hold many good things from us, but also they deprive us of those which we had. Some sins deprive us of one benefit of God, and some of another. As riot, ill company, spend our goods: drunkenness and whoredom waste our bodies: cares of this world, and vo • uptuous delighting in riches, do as a moth eat up our religion; and our Sabbaths are lost by ill using them: even as Samson lost his strength, whereby he had slain a thousand at one time, without either help of any man, or use of warlike instrument. All have not Samsons strength to lose, but all willful sin wasteth a Christians strength, alacrity I mean, and cheerfulness of spirit to the duties of God's worship. I said enough of this point upon cap. 5. in the complaint of Deborah, that there was not a spear found nor courage to use it among the forty thousands of Israel. Let the reader look back to that place. Here this I will say; The faithful use and employment of God his heavenly graces and gifts is the only way to keep and augment them: use a gift and have a gift: employ it not, and lose it. If this be the fruit of bare sloth and neglect, how much now of contempt and willful sinning against knowledge? So that we shall not need greatly to care how we may lose our grace, for not only the quencher, but even he that nourisheth it not (as fire) shall soon enough lose it. Adam and Eve had strength given them to stand in their good estate; and seeing they willfully spoiled themselves of it, they brought upon themselves a weakness, so that they could not but sin. So they that have had better things in them, and are now become luke-warm professors, or secure, sottish and sleepy conscienced, and covetous; how decline they in their zeal, and lose their gifts, and savor not at all religious exercises, but wax barren of grace, and at length fall to lewd company, follow the common fashion of the world, nay become disgracers of the truth, and of the lovers thereof, as most repugnant to their practice? Never was a poor unarmed traveler falling among thieves so bereft of money, of apparel and of all comfort: or a gamester shrigged of all, being over-reached by a false handed cosoner: or a tree so stripped of her beautiful leaves and fruit, by the violence of a tempest; as poor Samson here was of the gracious furniture of the spirit, by the unkindly assault of his sinful lust. Oh what a difference was there between Samson when he was himself; and betwixt his disguised nakedness which his sin caused? The use hereof is, to teach us, that seeing he grew to this low ebb by the degrees forementioned; therefore we promise our selves no privilege beyond him, otherwise then by preventing the means leading thereto. And let us not think that the grace we have, seeing it cost us much pains to obtain, much hearing, long practice, use of many good means, with watchfulness and prayer, let us not think (I say) that therefore we need fear no such sudden loss of it. Ah fool, it comes in a day that came not in seven years: and as the houses of Job's children were blown down all at once, so may a man's goodness and strength be all wasted suddenly by a dangerous fall, yea the fruit of many years growth and gain may perish in a day; though I deny not, but usually it paireth by degrees rather through sins committed daily, and duties neglected. The strength of a Christian lies in his faith, as truly as Samsons did in his locks: and if faith be quailed by willful sinning, (as how can a man feel God loving him, when he gives leave to himself to offend him,) then how much more if the fruits also decay, as fervency, care, fear, diligence in good duties, &c. As the one grows to unbelief, so the other degenerates to deadness, carelessness, and looseness, &c. Now whereas some caviller lying in the wind for advantage, might say, I see Samson is condemned for shaving of his locks, therefore long hair is no such blameworthy habit, as some would seem to make of it: I answer him two ways. First, that this guise of Samson was not common, or general; for then it had been only permitted as indifferent to all, but personal and belonging to the vow of the Nazarite, which now is abolished. As that other of abstaining from strong drink was; which I suppose the greater part of them that plead for long hair will not so easily yield to abstain from. Secondly I say, though this liberty were to be further extended, yet in all equity, those might challenge it of most due, who are most proportionable to the Nazarite in the pure worship ping of God. Now these in the former respect see small cause to use any such habit, but condemn it as most unseemly. The wearers thereof are most of them profane, no worshippers; and the best of them (I suppose) are none of the most pure worshippers of God. Therefore let this abuse return to the heirs of them that first invented it for a cover of the shame, which their lewdness first brought upon them. But enough to a wise man was said of this upon the thirteenth Chapter: as for the fool, though he were braied in a mortar, yet would not his folly depart from him.
It is said further in these two verses, that when his strength was gone, she began to vex him, by calling the Philistines, who were at hand, to fall upon him, and handle him at their pleasure; and so they did. Oh, we see it is an easy matter to bring misery upon one, when he shall not only be destitute of earthly help, but have God against him also. Even so it was with Judas, when the time of his visitation came, that he was utterly forsaken of God: but beside, he had cast off his Master, and the Disciples who had been his fellows; and the Priests, his pretended friends had cast off him. So Samson was forsaken of his lover, hated of the Philistines, and the Lord had left him; and therefore how nearly was the proverb verified in him, Woe to him that is alone. Not unlike to that thriftlesse debtor, who by his folly is come upon by his creditor, hailed to prison, forsaken of his friends, and destitute of all comfort; who might have lived in a comfortable manner, and have been a comfort to others, if he had been wise and careful in managing his business. The use of this is thus much, that if we should fall into this danger, as to have men, yea and friends against us, (as sometimes it may befall us for a good cause) yet to lay this foundation strongly; that the Lord forsake us not, which (doubtless) he will not do, if we forsake not him. Touching her cruel treachery in betraying him thus, when he had revealed himself to her, it detecteth the like unfaithfulness (wheresoever it be found) in Christians to be more then monstrous, and such false-hearted ones to be far worse then Philistines.
Samson being awaked by her, did not by and by see what was done to him, but thought he would do as he had before done, namely by his strength to shift for himself, but he could not: for the Lord was departed from him, leaving him (as hath already been said) both without strength of body, (which he had before) and the use of all grace to guide himself, or comfort his mind. By this we see, that when God hath delivered men oft times out of danger, they look still that he should do so, never thinking how justly he might have plunged them deeply into the same long before, neither weighing their own security, who little regarded to profit by their deliverances past.
This is the exceeding blockishness and senselesnes of men, who (as the Prophet saith) are wise only to do evil, but not any good. They look they should do as they have done in all things that like them, and they will do as they have done in all that please them. But in all this, what allowance have they from God, or liberty to do so? Nay rather, why do they not consider that God is against them in that their bad course, and therefore hast out of it, and they seeing the plague to hang over their heads, why do they not hast out of it, and with the good Captain, humble themselves to God, as he did to Elias, and crave pardon?
Oh! let the best of us know, that we may not nestle our selves in any ill course, though we have been bold with the Lord in times past that way, when we were as yet less experienced, to tempt him far, and deceive our selves, (as we have done) imagining that we shall do as well as in former days. For in this changeable world, such changes come oftest to them that change not from their evil courses, and besides, God will not be mocked. As for the bad who cry peace; their case is much worse. Thus Corah perished and his company, when yet he thought that all should have been with him still, as it had been in times past. And by this was Jezebel deceived, that threatened Elias should lose his head on the morrow, little weighing what one day doth bring forth: but she a little after lost her life, and that in a fearful manner. For why? There is no peace to the ungodly, saith God. And thus Samson, though no reprobate, yet now a miserable reuolter, fared; who knew not that God was gone from him, and looked to escape as he before had done, but was disappointed and deceived.
And this palpable deceiuablenes is bred in us, to dream of God as he did in the Psalm, who said, that seeing God did as it were wink at him and held his peace, when he did evil, therefore he was as he himself, and approved his bad course, and would do neither good nor evil, so that there was no change of his prosperity, as he thought, to be feared. And (I confess) God suffereth long, and in this his administration here below doth oft times let such as he meaneth to destroy, go on without stop, and prosper, as the ox fatted to the slaughter: whereas he meeteth with his own children in mercy, (though with smart and bitterness) rather then that they should perish. Howbeit, neither is this course general, (as appears in the many examples of them in Scripture and experience, whose sins have gone before hand) and where it doth hold for this life, yet it faileth at death. Then to be sure their course is altered. The wicked man, as the Prophet saith, (though an hundred year old) is accursed: and a day cometh, whereof it shall be said, It is not as yesterday. Let this terrify all ungodly ones, lest God come upon them at unawares, and alter their condition to their most intolerable vexation. Let thē rather as men amazed by the terrors of God, shake hands with, and renounce their stale course, wherein they are settled, and as it were frozen. And let them try whether by unfeigned humbling their souls, and obtaining mercy with God, they find not that it was happy for them that ever they changed their estate. For I do them to understand, that there are persons who make a far other use of God's sparing them, then Samson did here, and do not occasion themselves to sin more boldly still, and yet to promise themselves peace as in former times. And further, I say, that there are men to be found, I say not, who may, but who ought to look for, and build upon it for certain, That it shall be well with them as at other times, and so faith teacheth them to speak; and they are such as have obtained favor with God, that they might believe in him, and in token thereof walk in his ways: even they to wom God hath given such an heart as to fear him, and endeavor to obey him in all his Commandments, they (I say) may assure themselves, and shall find it to go well with them always. Mark that I say always; today as yesterday, and now, as in times past. And so had Samson found, if he had walked according to this rule. For, be it known to all such as have fully purposed to cleave unto God without warping or falling off, (which he did not) that it is their sin if they do not fully account of it and believe it, that their souls shall be always liking, and they to be in favor with him, and blessed of him. So that if men desire to have tomorrow to be like today without change, (I mean any substantial change, though otherwise their faith and comfort is intended or remitted through their weakness) let them be reuited by faith and care of obedience, unto him, who is the unchangeable all sufficient God of his elect. But let them not think this promise entailed to them by the bare bond of their election, or adoption, but by their constant care to keep both, by holding fast a good conscience: but if they wax dissolute, let them look that their good days shall be changed into sorrowful. God giveth no man any certainty of his outward estate, peace, health, wealth, friends or prosperity; much less granteth any man security in an impenitent course.
And lastly, whereas it is said, that the Lord was gone from him, the meaning is this, that he had taken his strength from him, and the graces which he had enjoyed, were so feebled, darkened, and drowned in him, as if he had lost them altogether; and so (doubtless) he had, if it could have been. A fearful spectacle to behold; such an one as he had been, to wit, before the most in gifts and grace, to be brought to this point, by his sin, as to cause the Lord, who had loved and done so much for him, so to leave him in the hands of his enemies, to use him at their pleasure. But what he was brought unto, I mean, to what depth of misery, sorrow, and shame, it shall better appear in that which followeth.
But yet God forsook him not finally, but after, he returned to him again, and brought him to repentance, as shall be further shown in the end of the Chapter. Now to finish this second part of it: let us consider of Samsons estate by Saul's doleful complaint, when he used the same words, which the holy Ghost doth here of Samson: namely, that the Lord was departed from him. By both which, though the difference (I confess) in the persons was not small, nor in the issue of their troubles like: behold, to what woeful estate men's sin brings them; and that God's own children are not free; but if they will follow the sins of other men, they shall be punished here like other men. Oh! how do many verify this, who have in their time shined as lights, and been the supporters of many weak ones, who have blessed God for their counsel and example? whose flower was never so glorious, as their fade & decay was ignominous. They have wished themselves in the state of the meanest of those, who have admired them in their welfare: their conscience hath played the hangman within them, they have to the astonishment of their beholders, called themselves outeasts from God, who hath hidden his face from them, withdrawn all confidence from them in their prayers, all savor in hearing, and sense of his goodness which in times past they enjoyed plentifully. And why this? Themselves have bewrayed, some by pride and conceit of a perfection obtained, separated themselves from the fellowship of their brethren, as hearing the word, and use of other means, and so by degrees waxt loose and hardened. Others beguiled with the snares of the world: others with pomp, not a few with voluptuousness, or other sinful lusts, have cried out of their estate, not for their loss of some outward blessings, as Naomi did, but even the chiefest, I mean inward peace toward God, and hope of pardon. And yet such of them as were not hypocrites, God hath made that very affliction under which they have groaned, to break their hearts & to reclaim them, though their former grace and honor they never recovered. And the like danger lie all open unto, who dare tempt God as they did, and wax wanton, as if grace should abound by the abundance of their sin. Such as are in this case I shall say more to, in the handling of Samsons sorrow and afflictions that followed his fall: but happy they, that by preventing this disease, need no such physic. The means I observed and set down at large in the first verse.
Now it must not be omitted that is added, to wit, that he knew not that the Lord was departed from him. No wonder, he felt not the smartie effect of it as yet: he fared as he who is robbed in the night of all his treasure, or wares of his storehouse; but till the light of the day he misseth nothing. But then, oh what an inuentorie makes he of his several losses? And so did this poor self-robber in this place. When the Philistines came upon him, there was no power to resist, then it appeared indeed that he was robbed to purpose: and he might with sorrow his belly full recount his damages at leisure. I fear me, it is the case of many, (who lie as Samson did without his locks on Delilahs lap) to consider little what their own sin hath brought upon them. It was thus with David and Jonah in their slumber, as with Samson, that they were robbed: but it was night with them, they could for the time see no harm done. Men's relapses from God are dangerous and frequent, and their repentances rare and few: how scape they then? Can they keep the Lord close unto them, retain their zeal, joy, and comfort in his promises, more then poor Samson, committing either the same or as great offenses? No, no, they have evil consciences, cold comfort, few (and those faint) prayers, and less fellowship with God: yea in their sense they feel no election, no assurance of salvation. In their sense, did I say? They have none: they go on and on, and miss none of all these, during this obstupefaction and benummednes of conscience; but bear off all without remorse or complaining. Oh woeful people! And yet in times past, while they had life and a working conscience in them, a less blow then this would have gustered and flaited them, and they could soon have grieved for the decay of the least grace, the want where of now little troubles them. It is woeful to lose grace, but more to feel no such loss. And yet yet this and such like, men's willful sin causeth to thē. The use is, to teach us not only to abhor the cause hereof; but to esteem it a mercy of mercies, to have a tender conscience, a watchful heart, and effectual and operative: which may make our lives both plentiful in good duties, and in sound comfort arising therefrom. And a further use is to cause us to feel and abhorne the least temptation to that sin which most certainly will procure a senselesnes herein, and an unprofitable lying under that burden. And this of the second part of Samsons apprehension, and the several worthy instructions arising therefrom, be spoken. Now of the confequents thereof in the next Sermon God willing.
THE EIGHTIE SIX SERMON, ON THE XVI. CHAPTER OF THE BOOKE OF JUDGES.
The third part of the Chapter.
I N these five verses of this third part of the Chapter, it is shown what manifold outward vexations were brought upon Samson through his many sins, (though the Philistines, who were the instruments thereof, intended no such thing) but yet it is shown, that in these tribulations he did repent, as we read Manasseh to have done in his afflictions. Here is shown also what great joy the Philistines had, (both Princes and people,) for that they had got him into their hands, (though that their joy lasted but a while,) and how they praised their Idol Dagon for it: and gathered themselves together a great number of them, to make themselves pastime, by bringing forth Samson at their pleasure to that end, even to be laughed at. These things are set forth in these verses: and in the last of them is shown, that they set him betwixt the pillars, whereby Samson made preparation to the mischief that he brought upon the Philistines by and by after, in casting down the house upon them.
And first, in that God thus gave Samson up into the hands of his enemies, and punished him as we see, it was just that the Lord did to him, (be so provoking him as he did) by the uncircumcised Philistines; by this (I say) we learn, that if need be, and if they break out boldly against him, he must make his own dear children to smart, as well as he loveth them, as the Apostle Peter speaketh. For as he brought them into the hands of his enemies, as is here to be seen, even so he useth to do to other of his; when there is cause, and he seeth it meet. The reason is, to the end they may rise up again out of their falls, and repent: for the working of the which, affliction (through God's blessing) fitteth them rather then prosperity (which they are so ready to abuse,) as presently shall appear in this story; and in the mean while the wicked, going on in their sins, are the readier for judgment, which one time or other meeteth with them, and taketh hold of them. And if he should not thus take down the pride and boldness of his in tempting him, they could not be brought to good. This being known to be so, there is no cause why we should discontentedly bear our afflictions, especially we our selves having given just cause thereof. And as for them that rejoice in our troubles, or (which is more) do themselves trouble us: I say no more but this, that except they repent, and so become true worshippers of God with us, the Lord shall trouble and vex every vain in their hearts, so far their troubles shall exceed and go beyond ours: as God threateneth in the second Epistle to the Thessalonians, and we may see in the calamities of Dives, and especially if they be compared with Lazarus his comforts. But before I come to lay out his troubles in particular, let us see this one thing which is not to be omitted, which is this: In Samsons punishment we may discern a more evident proof of God's just and equal proceeding to revenge, then in every relapse mentioned in Scripture, (which I note that we may be the more afraid to tempt him:) For as we see Samsons