Commentary on Judges

Samsons disease was very gross and grievous, and his sin began to be seated and habited in him: he had scaped once before, when the Philistines laid wait for him at Azza, verse 2. and 3. and then God spared him, and gave him a safe conduct, putting him to further proof. So now behold his sin not being subdued and abhorred, as an unkind itch that is not killed by a mild medicine: he provoketh God a fresh by the same sin that he did before; and the fire (being but raked up as it were in hot ashes) catching hold of new and fit matter to work upon, flameth out amaine the second time. Therefore much water will not now quench it, much less the letting it alone was like to heal it. What then? doth God deal with him as before? no: now he taketh him in hand, and pays him home, and makes him see he dallieth not with the dallier, and so he is fain to bear the penalty of this, and the former too. So he dealt with David. It was no very extreme dealing for two so great and so rebellious sins, as Adultery and Murder, to take away the child borne in adultery, especailly after so patient a respite all the while between. But David had forgot that gentle correction, for so heinous offenses; and therefore waxed he bold once again with the Lord who had shown him such lenity: and so provoked him again in grievous manner, by his ambitious numbering his subjects. But did he escape as clearly then, as before? No; God remembereth both: and as the story well witnesseth, sets himself to a resolute course of revenge, and so he did, till he made David's heart ache, so that he saw his boldness in tempting God, how little it gained him. For he stayed not till the Angel had well slaked the matter of his ambition, by slaying seventy thousand of his people. Let it be a watchword to us, that if God have once mercifully passed by some willful offense of ours, by sparing us, that (I say) we count it for a great advantage and favor; for if we will dare to be bold to provoke him again, we may justly fear that his scourges will be smartie, as Samson and many other found them to be. That I say no more.

We have heard of the many sins that Samson committed, and of the inward vexation of his mind, in that God was departed from him, though he saw it not by and by: Now I will (as I purposed a little before) lay out more particularly his outward miseries, as they are set down in this verse, and that is done by heaps one after another. First it is said, they took and apprehended him, who was before at liberty, and yet they did not then forthwith put him to death, they would not be satisfied with so short a revenge, nor so be rid of him, that he should suffer no longer pain then so; but they meant to keep him alive, and so hold him as upon the rack, in much torment and vexation, which might be worse then any death unto him; therefore they then plucked out his eyes, and thereby they provided, that he should not see anymore to do them mischief: then they lead him to one of their chief Cities, and put him among their rascal prisoners, and made him grind there as an horse. All these with their apurtenances duly considered, it may easily be seen what a depth of miseries he was plunged into. And yet all this they did to him, beside their mocking and laughing at him, when they were disposed to make themselves pastime thereby, and to bring him forth to that purpose.

By this we see, that where many sins are committed, there it is certain, that many judgments of God are to be looked for, to be heaped upon the persons that do commit them, even heaps upon heaps, if we have eyes to behold it, as the Psalmist saith, Many sorrows compass such about, on every side; and what cause their many sorrows and troubles, but their many sins? Saul though a King, yet found it so, and seeing his life was full of iniquity, he could not be free from many plagues, till the last of all made an utter riddance of him. The Scriptures are full of examples, both of the godly, who have turned aside, and of other who transgressed many ways, and how both sorts were punished accordingly. And although many escape long, and other flourish and prosper in the world for a while, yet are they not altogether void of them; for those which are inward do sting them for the most part, and the other are in a readiness, and shall be thought to come too soon, how far off soever they seem to be; and the greatest judgment of all is, (to whom soever it shall so fall out,) that they are suffered to go on without any. But when destruction cometh upon them, happy shall they be, who have kept their hearts pure and good.

But further here let us note, that our sins do not only keep many benefits from us, but also bring many judgments, as shame, poverty, sorrow, bondage, prison, and any other misery upon us, and beside them all, they do quench the graces of God in us: as faith, hope, a good conscience, the fear of God, and the rest; which men make little matter of, because they see they are in little account and price in the world. But to be short, he that hasteth after his wicked hearts desire, and will give himself liberty any way which he knows God doth not allow him; though it be not altogether so gross and shameful as Samsons sin was, he hasteth his own misery,) as in time appeareth to himself, and is always to be seen of him, that will observe and consider it. Samson was deeply drunken, and therefore his vomit was the stronger. One or two ierkes makes a sturdy body but to dance: but when he is stung to the quick, his stout stomach comes down, because he sees no remedy. The hardened heart cannot repent, neither without this violence will it be meekened. A subtle traitor, Jesuit, or other, at first examination is as far off as the Moon, and will be known of nothing: but being held well to the rack, he will confess all. If there be so much good to be done by severity, God will use it rather then fail of his purpose. Let it teach men to try God no further then they think themselves well able to stand out in it, and to bear his angry countenance, and if by venturing too far, they find their opinion of God's lenity confuted, and themselves loden with sorrow; let them rather use the same to meeken their hearts, then to cry out of their misery. For great trouble commonly argueth strong rebellion, and long trouble an hard heart. It is a singular mercy of God, to have it tamed by the continuance of the punishment, but small cause of rejoicing, to have it removed, and the heart left in obstinacy. The more we hasten this cure, the shorter shall be our sorrow: for God delights not to punish long and much together. But to return Samson, be it granted that Samson needed whipping. Must it therefore needs be with a whip of so many strings, and were there none meet to see execution done, but they that had no measure? who (as the Prophet complained of the Edomites) aimed at nothing less then the punishing of his sin, but wholly at the satisfying of their revenge. Did God bring upon Samson the personal hatred of the Philistines, for the public good and his honor, in doing his own work upon the enemies of the Church; and now is he made a prey to their teeth, and an object of their fury? Oh! consider thou that obiectest, while Samson simply went about God his work, God bound himself to shelter him from his enemies, to the which end he furnished him with extraordinary strength, so it was literally verified in him, One shall chase a thousand. God stood to the making good of all harms that could befall him in his own quarrel, and else Samson might justly have complained. But he would have his own work go forward, and God's too: he had other business that required hotter pursuit then his masters: even wicked and lewd business, which crossed the other, and therein he was his own man, and not God's servant, look what charges or damages befell him in that employment, he was himself to defray and stand to. And so we see, that as he used not his gift, but abused it to his own lust; so God bereaved him of it, and sent him among other masters to pay him his wages for his own work. For this, God took himself highly wronged, and therefore he takes Samson in hand to purpose, making his worst foes the arbiters. I deny not, but even herein he shown him favor; but I speak of his physic, which procured his recovery. And if we think that God is fittest to minister that which is fittest for quality, let us ascribe this to him also, that can do it as well in the quantity as he listeth. In bodily diseases this is in the second place one chief thing: for the same measure works not upon all. The tenth of this would have killed Peter, yet less then this would not have stirred Samson. He had returned to his filthiness without doubt, if the restraint had not been so forcible. God is merciful, and delights not in extremity; but he is just, and cannot be faced out with boldness.

Now in that Samson was thus led away in pain to such base work, in so reproachful a manner; we see that withal this, he was constrained to leave and go from his lover also, to whom he was so nearly knit, and for whose sake he suffered all this woe, and much more; which how sore and hard it was to bear, who doth not see? All which he might have been free from, and have continued in the happy estate wherein he was before, if he could but have shaken her off, and alienated his mind from her, and yet now must leave her whether he would or no; and who seeth not what cause he had, and what fair warnings so to do before?

Even so, observe we, that if no persuasions will serve to draw us from some special sin, (whether this which Samson was deluded with, or any other) yet that God knoweth ways enough to scare us from it; and this one among the rest, that as he was, we shall be plucked from it by violence, though we would not, and that also as he was, with shame and sorrow our bellies full, and shall wish too late that we had been wiser in time. So saith Solomon, There was a young man among the fools, destitute of understanding, going toward the house of an harlot in the evening, when the night began to be dark, who with her subtlety enticed him, and he followed her straight ways, as an ox that goeth to the slaughter, and as a fool to the stocks for correction, till a dart struck thorough his liver, as a bird hasteth to the snare, not knowing that she is in danger. And this is the best end that cometh of following our wicked hearts desire, to the committing of sin, whē by no means we can be reclaimed frō it. And it is a great matter worth the marking which I say, that when the Lord pulls not the ungodly from their filthy pleasure wherein they lived, and doth not restrain them, it is the immediate forerunner of their final woe. But when he plucks the godly from those baits, by which they are allured and endangered, he dealeth kindly with them, recalling them from woe to repentance, and the enjoying of many good things. For he is wont to deny that in favor to his children, which he granteth to the wicked in wrath. One point hereof we see in those two (who died one death both bodily and spiritual) Haman and Judas I mean: the other in the eleven Apostles, as we shall see by and by. Concerning the two former, when the one was taken from his pomp, the other from his pieces of silver (which he rid himself of, as hastily as ever he coveted them greedily:) the next news we hear of them, after they had given over themselves to the sin intended, is, that they both were hanged, and ended their cursed life in a cursed death. To whom we may add that fool in the Gospel, with Achitophel and infinite others. When they were in the top of their wickedness, and were not held back by God, then was their end nearest at hand. But the other, to wit, the good Apostles were graciously weaned from the pursuit of that which would have been their bane. For when ambitiously they sought and that with striving, who should be the greatest and chief among the rest, our Savior held them from it, so as he made them ashamed to think that they had gone about it. And what lost they by it? Nay what gained they not rather? for they learning humility, found that savor and sweetness in his service afterward, and in his love, (as appeareth by their great lamentation that they made for his departing from them) that it made way to their enjoying of most worthy and precious benefits after their Masters ascension. Even so, as he wrought in the Apostles, he doth the same in his other elect people: who when they see they cannot enjoy their desired unlawful liberties without their utter undoing, then they begin to think it is high time to look about them, and do see that it were depth of folly to refuse and forsake their own mercy, (as Jonah speaketh) for looking after lying vanities, and so they resolve to renew their old acquaintance with their God, and to return to him their first husband, and to fall to their old diet again. But oh mercy of God invaluable, that they may do so. And though it be with some bitterness to thē, because the flesh savoreth no goodness; yet it is favor on God's behalf toward them unutterable, and that which could ill have been spared, even themselves being judges. Therefore, to return, let all such as must be thus roughly used, as Samson was, I mean, to be bereaved and plucked from their sin so dear to them and that with violence ere they will give it over, let all such (I say) beware, lest when God shall thus cross them, they like blind idiots and willful rebels fight not against God, and increase their own misery by renewing their old sins, and seeking forbidden pleasures or gain, which is little better then with swine to return to their mire. And such as neither forbearance, nor violence will do good upon, they may fear their case to be bad, (or others for them may) seeing God useth commonly no other remedy that will cure their malady.

And by this we see, that the end of sin is not as the beginning and entrance into it. For then the devil most slighly and cunningly showeth a fool all the pleasure and profit that it bringeth, (as he judgeth it to be) yea and offereth more to their conceit then they shall ever find, as it may be fittest to allure and blindfold them; but in no wise suffereth them to think of that which will in the end, that is, their undoing; for such wisdom is too high for a fool. And so the devil, to wind us into the sin, cometh as a tempter; but when he hath brought us to commit it, and we then begin to see what we have done, and in what woeful case we be left, then he cometh as an accuser, leaving us in the briars, as he did Judas, when we are merely destitute of all help, to shift for our selves. Of which all the former stories of these Israelites are a plentiful witness.

And here, because I am showing the miserable ends of sin, when men will needs follow their wicked lusts, it were (and so I have thought good to admonish the reader) it were good (I say) for him that is enticed strongly with the baits of any sin, whereby he seeth himself in danger, to set before his own eyes, as particularly as he can, the woeful effects of his former yielding to, or dallying with the deceitful allurements thereof, the holy Ghost here doth set down four or five which followed Samsons sin. As if a professor should forcibly be hailed to uncleanness with any woman, and that he seeth not likelihood to turn away from her; let him answer himself thus: This my sin it is abhorred of God, who is my delight, and it will set him against me, and make him mine enemy: it will be a most grievous reproach to my profession, if I yield to it, it will be a burden of conscience importable: the loss of grace by it will be unspeakable: the grief of the godly unutterable, the fleshing and joying of the wicked insatiable; and besides all, utter undoing to me it will be forever: and the injury to the party, to whom I should offer such discurtesie, never to be recompensed. And let him oft, as he shall see cause, twit and cross his carnal humor, and answer himself, what got Eve, when she had tasted that which being forbidden her, was yet in her deceitful fancy, for many causes to be desired? And let him say further: Do I think long, till I cry out with her, that the thing I so impotently hast after, hath been my great sorrow and undoing? All means shall be found little enough to obtain deliverance from such bondage. And seeing it is no speaking to us at the very instant of going about the committing the sin, let this and such like meditations be usually and seriously thought on by us before, if we be wise.

Lastly, in this verse, one thing more I think good to note: and that is, the care that these Philistines had to set their prisoners to work, as they set Samson to grind at the mill among the rest, as they did the other: which were worthy the following them in by us Christians, (though I would they shamed us not herein) that knowing how ill occupied the malefactors be in the prison, they might by good employing of them in some honest labor, not only get somewhat toward their keeping, (many of them being starved for want thereof) but also be stayed and held from much idleness and mischief, which they otherwise will do, as at this day is to be lamented and seen in most prisons. We see the commodity of setting them to work in prison, by appointing work to the poor who live among us at liberty:) who being diligently set to work, do both maintain themselves, and many of them a great charge, and also are kept thereby from many offenses and sorrows. Nay further, if heathens have gone so far in civil policy (though not for hatred of the sin, themselves being as bad in other kinds) as to provide for order in so confused a company of prisoners; then might it well become Christians not only to do the same, but to go a little beyond them, and regard the welfare of their souls also, both during their imprisonment, and before the time of their execution. As that godly Captain Joshua did to Achan, chap. 7. My son (saith he) give glory to God, confess thy sin, and disburden thy conscience, that though thy hodie be punished and destroyed for a season, yet thy soul may be saved in the day of the Lord. A pitiful thing to consider, that such should be left to themselves, to fulfill the measure of their sin, till death approacheth, and not to be labored nor dealt with about the most weighty matter of their salvation. Which thing would move us more then it doth, but that we see so little care had by many Ministers, to teach painfully their people who walk at liberty, and are well paid for their labor.

In this verse it is shown; though not so clearly, (that all do see and understand it at the first view) how Samson sitting in the irksome prison in pain of body, but greater of mind, did think of his evil course, and frō what estate he was fallen, and what misery he was in, and repented for it, after due consideration of it, as the prodigal son did. But ye will ask how that appeareth, that we may rest persuaded of it, seeing it may be doubted of as well as of any other part of the story? I answer: seeing it is not so clear in this verse, I will say the more about it, fetching light heereto from other Scripture. And first in this verse, thus much may be gathered, that the holy Ghost setting down this growing of his hair again, giveth us this to learn by it, that it was a manifest token that he returned to the estate of a Nazarite again also: (for it being a common thing for the hair to grow again, there was no other end of mentioning it) which was the most perfect serving of God, and that we may know he could never have done, except he had repented.

Secondly, it appeareth to be so, by his prayer to God afterward, verse. 28. whereby we understand, that he believed in him, (even as Jonah did the like in the Whales belly.) For as the Apostle saith; How can we call upon him, in whom we believe not? And if he believed, then he also repented: for faith and repentance cannot be separated. The third proof of his repentance, is, that he was a Nazarite of God's own ordinance, and therefore the elect of God, and one that must of necessity return again after his fall, or else he could not have been one of the Lord's, as it is certain he was, being a Nazarite. The fourth is, the testimony that is given of him in the Epistle to the Hebrews, where he is reckoned among them who lived, and died in faith. And now that it is proved that he repented, let us make our benefit of that his example.

In him therefore, as in a glass, we may see the unspeakable mercy of God, to great sinners: for who in all likelihood would have said that he should have come to repentance, whom we have heard to have so odiously, so long, and so many ways gone from God, and to have followed his own wicked lusts? But he being one of God's elect, it was impossible that he should perish, though he must needs sustain much woe in this present world, even as we have heard he did. Which also is to be said of David, Solomon and Jonah, with other. And as such an one is to be pitied much, whom God hath called and reclaimed from his old bad course to faith and amendment of life, when we see him afterward to wallow in the filthy mire of his former evil life again; for we know his punishment is like to be most fearful and heavy; so the offending party must know, that such an one should, as Manasseh did by the tribulations that he fell into, be broken hearted and repent, and believe, and should have no peace, until he can do so. And therefore justly are all such to be complained of, who having so fair warnings from God when they have fallen, are not for all that brought home again, and humbled. So then, the consideration of this point ought little to nourish the conceit of presuming to offend God upon hope of impunity. They that plead this, and the like example of Samson, David, Solomon, and others such, do show that they sin with boldness, and presumptuously bear themselves up in hope of forgiveness, because those forementioned servants of God obtained it, who sinned not of presumption as these do, who reason thus, neither do they know therefore that they shall find the like mercy in their need. For how monstrous and irregular a conclusion is it, for him whom the love of God should keep from sinning, to presume to sin, because God loveth him, and will never damp him? Thou that makest such conclusions, fear that mercy belongs not unto thee. But know it for certain, though thou hast thought thyself sure of salvation, having sought after it, and hast begun to reform thyself, yet if thou degenerate and offend willfully, (for thy unavoidable errors and weaknesses I speak not of) the Lord shall fill thy life, thy soul, and conscience, with such perplexity and distress, that thou shalt never enjoy good day after thy satisfying of thy rebellious will: and if thou die so (whosoever thus sinnest) thou never wert a son, and beloved of God, but a bastard and counterfeit. Do we not see what death hath befallen such impudent cosoners, as (being vile and base borne) claim to themselves the names and inheritances of great persons dead long since, as if they were yet living? The like penalty and far greater shall lie upon thee, (oh foul imposter and deceiver) that pleadest the name of a regenerate one, being an arrant deceiver and hypocrite. But to return, as for the better sort, let them often cool and quench the dart of such a temptation with this, that as sweet as liberty seems, God will find a way to make it bitter enough ere he leave them, though he mean not to cast them off: witness hereof be this famous example of Samson. And on the other side, if they have thus fallen, let them follow the example of this man in his repentance, and so doing, let them apprehend him, and comfort by his recovery, (for to that end the Scriptures were written) in their own particular case. And beware they, lest the devil (who is ever an accuser in the end, though a tempter in the beginning,) draw them to run further and deeper in, because they have already adventured so far. And so having escaped both rocks of bold, or secure, or of desperate proceeding in sin, they shall be encouraged to seek till they find mercy: the which (lamentable it is to see) few do, though the number of reuolters be many, the greater sign that they never were of the number of them whom they seemed to go out from, and therefore return not, as Saint John saith. For of the other it is verified, They go far that never return.

But to leave this point concerning reuolters, this doubt is as hardly answered, whether they who never were converted unto God as yet, may be in hope to obtain mercy of him, in such depth of sinning. For as such go far, and lie long in their sin before they think of any such matter; so when they go about it, they are cast by a deadly fear, almost into desperation. Therefore what shall such do? I answer as they in the Acts did, who came, being pricked in their hearts for crucifying the Lord Jesus, to the men and brethren, even the Apostles, and asked counsel of them what they should do, and so obtained remedy. For there being great likelihood and hope that they are of God's elect, when they grow weary of their wicked lives, they have great cause to be encouraged, (if they know their liberty) in broken and melting hearts to seek mercy at God's hands, and not to give over their hope, neither despair.

In which case, Mary Magdalene, out of whom were cast seven devils, did saty her self, and the penitent thief did obtain mercy, and Paul himself, as far gone in a Pharisaical conceit of his own righteousness, as the rest of the Pharisees, who never repented, and was even mad in persecuting God's saints, and therefore in no mean danger: yet he (I say) who had been a persecutor, an oppressor, and a blasphemer, was received to mercy, and obtained pardon. And why was this? Surely not only for his own comfort, but also to magnify God's goodness, for the encouragement of other great sinners, that should come after him, such as (of whom I now speak) that they (I say) might be heartened and encouraged to look for the same upon the like humiliation. The rest I refer to the next sermon.

THE EIGHTIE SEVEN SERMON ON THE XVI. CHAPTER OF THE BOOKE OF JUDGES.

N Ow to go forward with Samson: it is to be considered in this verse (it having been proved that he repented) in what place and estate he was in, when God brought him back to repentance. And that was, in the irksome prison; when he was blind, and loden with pain, and sorrow enough. But oh will some say, what encouragement could he have to mind repentance, in that loathsome place, and irksome condition, where rather all was against him, that might have been an help thereto? Indeed I confess that his so coming home to God in humbling himself, and looking for mercy in that uncomfortable estate that he was in, is a thing almost as admirable even as his fall was, and the depth of misery that he fell into.

But by this and other such examples, we see how God doth oft work, as before we heard he went about to do in him, that he worketh (I say) that grace in a man, while he is in misery, which in prosperity is rarely seen and found to be in him: as I have occasion to say oft: And it is the more worthy our noting, seeing he dealeth not so with all in their trouble, nay it is rare to behold, and the case but of few. For the most are carried to impatience and cursing, when they feel God's heavy hand upon them, and to bitterness, against God himself, for his so handling them; never looking to their own deserts, for so there were hope that they might be easily brought to confess that God did all justly, yea and shown mercy also in justly punishing them. And thus he dealeth with men that are brought to good by trouble, I mean he bringeth them to a due and through consideration of their vileness and provoking of him, that they are glad to seek reconciliation with him: even thus, I say, he draweth and persuadeth them to take up their thoughts, for their exceeding benefit, when he meaneth that they shall take good by their affliction.

And he it is (being only able) that pulleth down their proud and lofty looks, by the remembering and considering what they have done, (his holy spirit directing them) & makes them ashamed thereof, and breaketh their stomachs, and maketh them thirst for mercy, after that they can think that there is mercy for such, and loathe their lewd lives, unto the which gracious work they were before most opposite. Thus in sickness some are brought home, that in health could not abide to hear of such a return. Thus Joseph's brethren, Manasseh, and others bewailed their sins in trouble, who when they were void of it before, could by no means be brought to the least consideration of any such matter. Let none therefore marvel, though God pursue them hardly, after willful transgression, and turning from him, and bring many troubles upon them, for he intendeth their good thereby, which is a great matter; and seeth that they will not be brought to repentance otherwise. And what a mercy of God is it, that when we are in the way to utter undoing, and we think little that the end of such afflictions will be any better, but rather the hastening of our misery? yet that he intends to draw us thereby to greatest happiness, as in the former examples may be seen. And though this fell not out at the first, yet let us humble our selves under God's hand, and not harden our hearts in the least manner against him, and in time we shall most certainly find it so, even as Samson found the prison, hunger, and shame, far better companions for him then his so much desired Delilah, as great odds as there may seem between them. Enough hath been said hereof in the like stories, and particularly upon chapter 10. verse. 10.

Now to return to the Philistines a while, and to leave Samson in his sorrows, we see how they give thanks to their god for victory over him. I say the less of these Philistines, because the light they had reached not so far as to condemn them herein: their enemy they got, and him they paid home to the full: no wonder: they took Samsons vexing of them, a great piece of wrong done to them, if they should not now they had vantage over him, have done their uttermost to destroy him that sought their ruin, they should have dealt foolishly. And therefore they little regarded by what means they came by him, or how cruelly they dealt with him. But to let their cruelty pass, not to be marvelled at; what shall we say of many professors, who show little better practice in the like cases: who having by most ungodly means and devices obtained their desires and purposes against such as they spitefully pursue and hate, are so far from repentance for it, that they exult and triumph as conquerors, with praising God for that they have been avenged of their enemies; herein declaring that they give thanks for those things, for which they should have been much grieved. And as these Philistines got Samson into their hands, but by an harlots means, and by fraud and subtlety most shameful: Even so, wherein glory many of the other, but in that which is their shame? as in revenge had of their enemies, in oppressing and peeling the innocent, in humbling and abasing most vilely chaste Matrones and Virgins, in getting their will upon the deer servants of God, (as the Priests did against our Savior) and other such villainy. Thus men joy in things which they should be ashamed of, as the Apostle saith of worldly minded men, that their glory is their shame: but to rejoice & glory in the Lord, who should be our only glory, they have no desire that way.

Another thing in the Philistines note, that they praise Dagon their god, offering a great sacrifice to him, and making a solemn rejoicing together, for delivering Samson into their hands. Thus they were blindfolded, as Idolaters that knew no better: This they learned of the Israelites, who did praise the Lord Jehovah. Heereof, (not to be tedious in saying that which hath oft times been taught) let this be sufficient to say, by their example to our shame, that if we should not be fervent in setting out the Lord's mercies and deliverances with praises and thanks, and that joyfully, we shall have the Philistines, who were Idolaters, to rise in judgment to condemn us.

This verse showeth, that as the Princes did, so did the people, in all things they followed them. Where we see, that the examples of our superiors and betters are of great force to draw us after them. It is a truth whether in good or evil, but specially in evil, whereto we are prone enough of our selves, without any to draw us: and therefore much more when we have them also, as patterns to go before us. When the people had taken them strange wives of the Idolatrous nations in the days of Ezra, it was told to Ezra, but with this addition, that the hands of the Princes and rulers was chief in that matter. Good cause there was therefore that the Apostle required, that there should be supplications and prayers made for such to God, who being set in these places by him, to the end we may live an honest and peaceable life under them, they shall the better perform it, and give us also the better example, when the people do fervently crave it of God. The same is to be said of the Minister, governors of families, and of other superiors. See more chapter 9. 48, 49. and other places of this work.

But while I am speaking of the Philistines, I will here, as in the fittest place note another of Samsons punishments; for as it was his great sin, so it was also a punishment of sin, that he opened the mouths of the uncircumcised, to praise Dagon their Idol, as though he had been able to have taken him out of the hands of the God of Israel, and to deliver him to them to use him at their pleasure. And so did he likewise highly dishonor his own God, as though he had not been able to save him from Dagon. And this (no doubt) troubled Samson when he came to himself, as much as the other punishments pained him. So it is certain, that David was sore troubled, as appeareth in the Psalm, when he remembered and thought upon his sins, when among other things, after he came to repentance, among the which, this was none of the least, that he had caused the enemies of God to blaspheme. For he being threatened of God by the Prophet, for that offense very sharply, doth yet acknowledge, that God should deal justly in punishing him for it; thereby declaring that it much grieved him. And that evil servant, which having buried his talent in a napkin, was arraigned for it, and answered for himself, that, He knew his master was an hard man, reaping where he sowed not, and gathering where he strewed not; hereby defaming his masters work, and discouraging his servants: what reward had he? For as a starved and ill thriving and ragged servant makes all men think that his master is a bare man and miserable, and therefore they shun his house: so do these. And the dishonor here is the fouller, because the diet and wages of his attendances is infinitely greater then any other. And let both these warn us, that we have our conversation honest before men, that they may not justly speak evil of us, as of evil doers: for if they do, it will go to our hearts when we shall come to repentance, to think that we have caused our holy profession, and the Gospel it self to be ill spoken of. For we are not set here by God to lay stumbling blocks in men's way, and so to cause them to fall, (woe be unto such) but to convert sinners from their wicked course, (as David promised to do) and so by our good works which they shall see, to cause them to glorify God for us, when he shall visit and have mercy on them.

This verse showeth, that all the indignities and injuries that the Philistines had offered Samson, with the grief that God brought upon him, were not thought to be enough of them to make them satisfaction, but when their hearts were merry with feasting, they must needs have him brought into a solemn place before them, to laugh at him, being so disguised, and loden with miseries as he was, and to be scorned by them, that so they might satisfy themselves with sport and pastime thereby, even as they desired. And they were above three thousand of them (according to the receipt of the room) and they of the chiefest that did thus meet there. And to this end it is said here, that Samson was fetched out of the prison house, and set before them.

Here we see the unnatural cruelty of the Philistines, who could not be satisfied with all wrongs offered to Samson, but they must make him a laughing stock, and load him with taunts and reproaches also. Which though it be a vice so foul, as by the light of nature some Heathens abhorred it, I mean to show immanitie to the miserable; yet it is of that sort of vices as might easily prevail with such as put out this light by brutish passion, and impiety. As appears by the monstrous cruelty of the Romans, who used to behold with great pleasure, the single combats of malefactors condemned, and their Sword-players shedding each others blood. Therefore it is the less to be marvelled at in the Heathens: but by occasion of it, let us know who are Christians, that it is to be reckoned among us as a most cruel thing to add affliction to the afflicted: And when punishment is inflicted, that is itself answerable fully to the trespass, yet for all that, to be insatiable in the desire of revenge. A fearful example is that of the Priests against our Savior, whom when they should have highly honored for the great works that he did among them, not only preferred a murderer before him, and unjustly got liberty of Pilate to crucify him, being Lord of glory, but also railed and spitted on him, and most shamefully reviled and mocked him in the midst of his agonies: and indeed herein they resemble their father the devil, who then most insulteth when he hath a man under: but the Lord is always nearest to his, as he was to Jonah, in their extremities.

Now although God for his evil doing do justly punish such an one; yet we should be moved with some pity toward him, and not to add vexation to such as God smiteth. And therefore we read, that the Lord afflicting Israel for their just deserts, by sending them through the long and vast wilderness; yet when the King of Edom would needs vex them also, by for bidding them passage through his coasts, was displeased with him: And therefore the Prophet Amos writeth thus; For three transgressions of Edom, and for four, I will not be entreated, neither turn to him, and addeth that, as the reason, because he did pursue his brother with the sword, and did cast off all pity toward him. And for that cause saith, he will not leave him unpunished.

The use is to us, to beware of all cruelty, and especially if it be mixed with envy: for which cause Solomon saith, Anger is cruel, and wrath is raging, but who can stand before envy? Thus David prays against him, who pursued the man whom God afflicted, saying; Let his days be few, and his prayer be turned into sin, because he remembered not to show mercy, but he persecuted the poor man, and him that was contrite in his heart, &c. But these things we read and despise, as if God would be mocked. See more of this in other places of this book, and by name upon the fourth verse of the first chapter.

And here consider again, notwithstanding such disguising of Samson, as we have now heard, and that he was thus brought into an high degree of shame, contempt, and misery, whereby it might be thought that he was no better then an abject and castaway; yet consider we (I say) that he was even now reclaimed from his forementioned sins, and reconciled to God again, as I said before, and say it again; that none may mistake me in so saying; and by that which I have set down of his repentance, God showeth how dear he was to him, for all that hath been said of his fall: not that he had merited, by his patience in the prison, forgiveness of his sins: but he acknowledged them there, believed the pardon of them, and, as it became a godly man, he repented, as before hath been proved; else these had turned him quite off from God. This did greatly extenuate and asswage his misery, over it was with him before he thus turned to God. So that the Lord who provided for Jonah's body the shelter of a gourd, lest the extremity of the heat of the Sun might have added affliction to his disquieted mind: even he (I say) did much more graciously prevent this poor prisoner his servant, with mercy and favor, against the time that his enemies grew to the height of their malice; lest it might otherwise have been intolerable. Yea and hereby the Lord animated him to bear the indignity the more quietly, because his strength was now also renewed, and thereby he knew God had called this despiteful rabble together, to be avenged of them.

Heereby let us learn, that whatsoever men have been in their evil lives heretofore, and howsoever they have brought upon their own heads much misery thereby, yet there is much comfort to be taken in them, both by themselves and by others, when they have truly renounced and cast from them the works of darkness, to have no more fellowship in them, but do shelter themselves under Christ's wing, as the poor chicken under the hen, that he may cover and remit them. And this only is able to make them hold up their heads, when so many sorrows and troubles do otherwise oppress them. But oh then, how happy and sweet is this uniting of us to Christ by faith, when we are so resolved that we may abide in his love, that we carefully seek to enjoy and preserve it, and do wisely decline other things which do make that benefit seem far less gainful and beautiful unto us then it is. It is truly said by Solomon, that it is the wounded spirit which makes the trouble weighty; and the spirit of a man, free and cheerful through a good conscience, and supported by God, which bears him up in his affliction. And howsoever the proof hereof is sweetest in affliction sent upon us in our innocence; yet it hath place also even in crosses which are drawn upon us for some sin, when we have humbled our selves truly for them, and have not delayed to seek reconciliation with his Majesty for them. For then a man recovereth his particular confidence in God, and seeth that his affliction having done that for which it came, shall speedily be removed, and a supply of patience given the whilst, to undergo the trial. Therefore oh fools, that cause God thus to punish them: but double fools, who abuse their correction, and lie under it impenitent; for these shall need no Philistines to add sorrow upon sorrow, seeing they make their burden double and treble by their sin aggravated, and by a conscience hardened against God.

NOw it followeth in the end of this third part of the Chapter, to consider the issue of this their dealing with Samson, and that is, the destruction of many of the Philistines, brought upon them by his means: he himself losing his life with them. But before he did it, he took his best opportunity to bring it to pass. For he being set betwixt the pillars, as was said in the former verse, he asketh of the servant that led him, to set him so, as he might feel them with his shoulders; which he spake, as though he would have eased and rested himself, being wearied with grinding in the prison, and by bearing his chains and bolts: but intending indeed to seek the best opportunity to cast down the house upon the Philistines.

Here first mark this, that he notwithstanding he had lost his eyes, which should have guided his body, yet he was not unmindful of the work of his calling, namely, to plague the Philistines, God's enemies, and therefore he used the help of the servant to further him thereto. We should all learn to remember and consider (for all our troubles and discouragements) those weighty charges and duties which are in our power to perform, that we leave them not by occasion thereof, neither lay them aside, as we are easily brought to do thereby. So that although we have not all encouragement and ability thereto, as were to be desired; yet we should use that which we have, and may come by. Rare is the example of Jonah in this behalf, that being in the Whales belly, where for streightnes of room, noisomenes and stench he could (a man would think) do nothing; yet even there made his faithful prayer to God, and upheld himself by faith.

For notwithstanding we are disabled altogether to perform some duties by necessity; yet those which we may, we should with Samson labor to perform, and have a care to discharge them. I speak this, for that many professors of the Gospel having received a check from some of their betters, for being more forward in religious duties then other, or then is well liked, and for making more conscience of their ways, then the most; I say, they sustaining a rebuke for the same, are discouraged, and are ready to leave off their Christian course altogether, at least their fervency and forwardness: which is utterly unmeet for them to do; for so they show that they fear man more then God, and so they cut him short of his due, as they think good, which is in no wise tolerable. Whereas if they were servants, tenants, or otherwise inferiors to such superiors as should abridge and deprive them of some helps and liberties, which might further them to the discharge thereof; yet ought they not through fear to give over the duties which they may perform, but the rather constantly to hold out therein, and practice the same in all points as they may. For what shall all help of man be to them, if God be against them? Moses would not leave the least duty undone, to please Pharaoh. I remember what I have read of a valiant Roman Captain in a fight by sea, that first he adventuring to put forth his hands to catch at the gable of the enemies ship, with eagernes to surprise her, and draw her to his own Nauie as prisoner, lost his right hand by the sword of the enemy: which being cut off, he hailed again with the left hand, thinking to pull her away, but in the attempt lost his left hand also; when he saw himself disarmed of his hands, he (being near) fell down, and with his teeth drew the ship with such violence, that he won her in the despite of the defenders thereof. I bring in this as an allusion, to show the exceeding resolution of carnal men in the advancing of their purposes for honor, wealth, or fleshly projects: but in this matter of our holy profession, wherein God is highly honored, if we bring forth much fruit, who takes not a repulse by the smallest discouragement, either from being zealous therein, and an ordinary worshipper of God, or for being careful over his family, or a liberal relieuer of the distressed Saints, or from walking in his particular calling with a good conscience, or to be short, from serving God inwardly and outwardly, with labor, and attendance as the cause requires? Also who being shut out one way, seeks passage another, trying all means rather: yea and though disappointed in part, yet to do somewhat, rather then nothing? Paul indeed being restrained from public preaching sat not still, but did what he could in prison, so that his bands were as famous as his liberty: not saying with Elija (therein weak,) Take my life now (Lord) for Jezebel gives no permission to thy Prophets to teach openly, but makes a racket of them. If we may honor God in public, let us: if not, then among a few: if not so, yet in our family: if we be sequestered from all these, yet in our spirit, and that shall be our discharge before God. But if any shall say, I have offered God my service in his Church, and he refuseth it, therefore he must pardon me if I have the smaller list to be otherwise occupied: this is madness and folly, or else sloth and hypocrisy. Oh, saith many a son, wife, servant, ye little know what a father, husband, or master, or landlord I have, to discourage me; otherwise I can tell what I could do in serving God, as well as other: Well, mark what Paul saith; If thou be a servant, (though straitened) do as thou mayest: (the worst master cannot make thee cold without thine own consent) although if thou be free, use it rather. And therefore it was a great sin in David when he was driven to his shifts by Saul, to offer his help to Achish against the Church; make the best of it that we can. For, want of encouragement must not cool our affection (though it may hinder action) much less may it excuse discontentment, or that which is worse. And seeing such sullennes argueth that there is no resolute purpose indeed, to duty; therefore many such grow loose and consciensles in their trouble: (for affliction will search a man) and others being in time enlarged and set free; are as barren hypocrites after, as ever before they were plentiful in their complaints of their misery. We must think Zacharias and Elizabeth had as many dismaiments as we, under Herod, and in so corrupt a time: let us be as they, and we shall be borne with for being no forwarder. But here an end for this time.

THE EIGHTIE EIGHT SERMON ON THE XVI. CHAPTER OF THE BOOKE OF JUDGES.

H Ere to go forward, as Samson was preparing to bring to pass that great slaughter of the Philistines, so the Lord had prepared the persons for him to execute it upon them. Therefore it is said here, that the house was full of men and women, and all the Princes of the Philistines were upon the house, provision being made where they might best see: above three thousand men, to behold Samson, and please themselves therein. Which clearly layeth out the folly, yea the vain and deceitful folly of the ignorant and irreligious, who have been, and still are so ready to flock together by hundreds and thousands to satisfy their eye, and to behold that which may provoke foolish laughter, with what danger soever.

And yet if this be so to be disliked (as who of sound judgment will not affirm it so to be) what may be said of them who now long after, as also in years past and yet still in the light of the Gospel, have invented other manner of spectacles to delude the simple withal? even shameless shows, and most dangerous stage plays, omitting none to play a part in them, that may increase sin; as some to play the vice and fool, so disguising themselves, as if they were void of reason: some to resemble the devil, by which counterfeiting they make the mentioning of devils in the Scripture, to be only a ridiculous jest, and matter to laugh at, that so they may be the bolder to sin, and the less fear devil or damnation: and some are brought on the stage in women's apparel, God having commanded the contrary, and said, It shall not be so. In the which meetings they do not only with the Philistines please their eye, but also strongly are incensed and provoked to lewdness and lust, which some of them were nothing so much acquainted with before. Whom if God should show some such strange judgment upon, as upon these here, (as we have heard that some of them have had lately fair warnings in that kind, while they have been in the midst of their pastimes) I deny not but it were lamentable; but doubtless not less (what do I say? nay by far more) deserved then this. But these must be left to the Magistrate, who should not in vain bear the sword, but to the terror of offenders.

Of like sort to the Philistines meetings to laugh and please themselves in beholding Samson brought forth to be a gasing stock among them; of like sort, I say, are the brutish flockings together of some parts of our country, who on the most Sabbaths through the summer have used, and that very lately (I am sure) and still they may, for ought I know, to feast, drink and dance, with much misrule accompanying them: misrule, ye may well guess what, by that which I have mentioned; as if God had never commanded better things, saying yet aloud in their ears, Remember that ye keep holy the Sabbath. All which profane customs with the like, let them perish and come to naught, and holy assemblies to hear sermons and to pray, rise up, and be duly and reverently frequented and used on the contrary. Of these lewd customs I have elsewhere spoken.

I noted before the slauishnes which Samsons sin brought him to, while he committed it, in the 17. verse, reserving the other, to wit, the baseness and shame which followed after it, to this place, as more proper for it. That which God threatened to the whole body of his people for renouncing his service, that they should lose their headship over the nations, and become the tail, that befell this one man Samson for his willfulness. Not unlike to that which Noah (by implication) prophecieth of the Church in the two heads thereof, Shem, and Japheth, that Cham should be under, and a servant unto them, while they dwelt in the tents of God, but otherwise Cham should hold his dominion over them. Samson was made a Lord in some sort over these Heathens, to rule them, and so he did while he held his honor in the service of God: but being weary of it, loe he is made the most vile underling to them, and loden with all despite that malice could lay upon him. We will neither believe that there is honor in serving God, (whereas yet the Angels have no greater, and the greatest Kings upon earth hold their Majesty, in serving the Lord and maintaining his truth inviolable) nor shame and misery in the contrary. But Samson (doubtless) saw the former, the more clearly, when he was so oppressed with the latter: and that in so foul a manner, as that he who weigheth the story, shall need no further proof of the deformed and vile nature of sin. Even thus was it with Adam when he had sinned: whereas before he was the sovereign Lord over the creatures, he became the vilest and worst of all, if God had not restored him. Thus the evil Angels not content with the highest honor, became devils, abased to the lowest and cursedest ebb of shame. And this particular I thought good not to omit, (though I have said meetly enough of the other parts of misery which this sin of his caused) to the end that such as like Samsons diet so well, may know by that time God hath tamed them so, and fetched them about as he did this poor offender, he will make them buckle and stoop to his lure, and be glad of the meanest room in his house, as the prodigal that wished himself an hireling of his fathers, in his wretched penury, whom the place of a son before liked not. As for them who think it their reproach to wear God's livery at all, they are rather to be hissed at, then confuted by this text, let them go like vagabonds and Cain's upon the face of the earth; but as their true shame is herein, that God vouchsafes them no room in his Church, so the time shall be, when their shame shall break forth to their confusion, then when there shall neither be place for them to hide their heads in, nor cloaks left them to cover their shame, much less to have entrance into his kingdom. Let rather such as go for Christians, who enjoy the honor of good report among the best for their religion, and have been hitherto kept from reproachful crimes, and the fruit thereof, that is shame among the godly, and from being a byword to the wicked: let such, I say, look about them by this example, and beseech God to show them yet more clearly the privileges of their sincerity, and godly care of obedience, (which even here are glorious, ere glory it self be obtained) that so they may cleave fast unto him still, and beware, lest catching at some other shadow of glory, by forsaking their zeal, and following the common sins of the time, they become most ridiculous pageants of scorn to them, whom before they held in awe and reverence, by the admiration of their virtues. Sure it is, that if they will venture with Samson to break out to do evil for the having of their own pleasure, or to avoid a little trouble, they shall as he did, reap a great deal for it.

Before Samson set upon this work, he besought the Lord to enable and assist him, and we must know, that his prayer was fervent and effectual, offered up in faith, and obtained that he sought. And whereas he may seem to seek revenge in his prayer, we must consider, he was the Lord's instrument to bring to pass his work; and for good success in that, he entreateth God to assist him: Even as the Apostles did in the Acts; when the Priests had forbidden them to preach in the name of Jesus, which he had commanded them, they besought God to stop and hinder their threats from having effect, and prayed, that with all boldness they might utter and preach his word. The same did Samson against these enemies of God, and God heard both alike; both him, and the Apostles. Though God had promised them both all necessary assistance, yet his grace was not so pinned to their sleeve, as that they might always make account of it, without seeking of it by the prayer of faith, as in Elia and Elisha appeareth, and we have touched it in the prayer which he made for supply in his deadly thirst, when he was about God's work in chapter fifteenth, where I also observed the ground of that liberty which God's faithful servants have in their access to God by prayer.

And in effect Samson prayeth thus: O Lord, seeing I am brought now into so great a company of these Philistines, whom, I being blind, shall never be able to pursue, as thou haddest commanded me, they being enemies to thee and thy people; and seeing thou hast restored my strength to me in this so good an opportunity; seeing it is thus, saith he, in token that I believe no less, I beseech thee to grant, that I may now be avenged of them, and that they may be paid home for the injury they have done me, by plucking out mine eyes, and other woe which they have wrought me thy servant, whereby I have been hindered from doing thy work among them. Thus we see how it fareth with God's people, and what their behavior is in their affliction: to wit, that they testify their believing in him, by fervent supplication to him in such time of their need; showing thereby, that they make him their only refuge and stay.

And by this we are taught, how earnestly and diligently we should go about the Lord's business, when we may, and have opportunity, and chiefly in our tribulation; namely, with fervent prayers suing to him for help in the one, and success in the other; which seeking to him, the Lord doth much regard and commend: and (as he here did) to oppose our selves against his enemies, wherein we find and can prove that they be so. For as the Lord loveth a cheerful giver, so he loveth a cheerful doer of his business. And so should we be also, and the rather seeing there are but few that are forward and readily minded in God's matters, howsoever in other attempts they run when they should draw back. But of this latter point, everywhere almost through the book.

In these two verses is shown, how Samson setting his shoulders strongly to the pillars of the house, he said; My life perish with theirs. And the house fell on the Princes and the people, so that many more were slain by him at his death, then he slew in his life, and he died with them.

Here we see for one point, the momentary and flitting estate of the joy of the wicked. And this is their bane, their vexation, and chief heart smart, that when they have feathered their nest, as they say, and provided great wealth, pleasure, and honor, whereby they give show to fools that they have gotten a petty paradise here on earth, yet when they have done, they want one chief thing to help them to hold and keep still their deceitful and pictured felicity, and that is, length of time and days: that they may contain the enjoying of it to themselves. This they cannot buy nor compass, as they can all other things to their liking, and for want of this, all the other leave them, fade, and give over their use, as if they had never been theirs, and yet withal, send them also to a far worse conditon. What provision have many made in sumptuous and goodly buildings, with fat pastures, and commodious grounds laid thereto, and all commodities more nearly adjoining, as fish-ponds, burrowes for coneyes, dove-houses, parkes, orchards, gardens, and what not, that may be devised for their pleasure? as Solomon speaketh of himself.

And herein one followeth another, as far as by their wealth they can reach, and when they look now to enjoy them, and so to show their happiness thereby to other, then, or after a very little while, Time denies her service to them, and will perform it no longer, without which all the rest are to them as nothing, nay vexation of spirit also. Thus death the Lord's messenger comes oft on the sudden, as the sergeant or bailiefe arresting, and taking them away from all their pleasant delights, as Samson was violently from his Delilah, until they cry out again, when they see how they are plucked from them, but all in vain, seeing there is none to rescue them. The same may be said of those, who have provided yearly revenues, to avoid dangers, and maintain fleshly rejoicings. All which though they be God's good benefits, and may be lawfully enjoyed, yet when they are set in God's place, and made the delights of men, instead of his favor and government, they are cursed with the vsers of them.

And thus when they must be taken from them against their will, and they can enjoy them no longer, they say in themselves, O death, how unwelcome art thou to us, who have taken up our pleasure here? And have they nothing else to say? where is now their wisdom, (who went for the wisest of other in their prosperity,) that hath bewrayed them to be mere fools, and left themselves then nothing? Why did they not rather obey God therefore, who charged them that they should not lay up their felicity here below? Why did they not give credit to him, who told them, as he told the rich man in the Gospel, There is no certainty of any earthly thing till tomorrow? Therefore must such become by words for their folly and willfulness, in every common man's mouth, (as I know not wherefor their doings serve, but for matter to talk of,) who looked to have been famous here forever by their vniatiable gatherings, and great provision making of earthly abiding and prospering.

For he that hath said to him, who was as well settled in momentary rest as these, when he thus comforted himself, [Soul, eat, and drink, and take thine ease, thou hast much good laid up for thee for many years,] He I say that spake thus to him; Thou fool, this night will they fetch away thy soul from thee, and whose then shall be the things which thou possessest? He saith as much daily to these; and who can then pity them, if they will not be warned? Much like a great man that died a few years agone, who when sickness grew fast on him, and would not be shaken off, as he hoped it would have been, at the first coming of it, when he could get no help against it, but that death approached and drew near, he uttered these words now at last; whereby it is clear that he had little thinking of any such thing before; Why? now I see that all is vanity. Another having built a goodly house, when he had shown the commodities and pleasantness of it to a plain country man, asking him how he liked it; he answered: I like it well, if a man might keep it always. Thereby marring the joy of it, who could not commend it▪ but together with the deadly and unwelcome remembering the momentary and flitting estate thereof, and the uncertainty of enjoying it.

And all the joy of the wicked is no better then I have said; and yet that none may think the Lord to deal partially, be it known that if his own people degenerate, and partake with the other in their sin, and play the fools with them by rejoicing in evil, and things transitory, as their paradise, they shall smart with them likewise, and for the time enjoy no better privilege then they do. Therefore let us be wiser, and embrace and prosesse that joy which cannot be taken from us, neither shall ever be repented of, that we have sought it, and that is our rejoicing in the Lord, in his word, in his service, and in his Saints; and to be short, in his all sufficiency. And this be said more fully of this point which yet I handled by the like occasion in chap. 15.

Again here let us mark at what time and when the joy of the Philistines was damped and taken from them. And that was, when they were met together to sport themselves, and be merry, and when they were furthest off from any thought of trouble or death, or of losing and disappointment of their pastime, even then was the house thrown down by Samson upon them. Like to that which the Apostle speaketh; When men cry peace, peace, and all things are safe, then shall sudden destruction come upon them, as travel upon a woman with child, and they shall not be able to escape: even as Baltazar also was most fearfully threatened the loss of his kingdom in the midst of his banqueting.

This doctrine doth mauellously cross our vile nature, who give our selves leave, when health and welfare meet together and abide with us any time; to make our selves drunk with them, and to take our fill of them. And therefore we cannot away with this, to hear of any change, nor to be awaked out of our carnal drowsiness: and for this cause, seeing men will not hearken to the Lord, bidding us watch, and beware of such surfeiting and spiritual drunkenness; therefore he leaves many in the snare oft times, wherein like fools they be taken. And by this we may see, when God hath begun judgment before with his own, so that they escape not, that it shall much more grievously meet afterward with his enemies; and therefore that their judgment sleepeth not. This I enlarge not, having spoken of it in the place before mentioned, chap. 15.

The casting down of such an house, (we know all) it passed the strength of a common man. And as he had his strength restored to him again, as we see, so had he also his inward grace, as appeareth by that which hath been said of his repentance, and his prayer of faith. Now therefore since that, the case being thus altered with him, we must behold him as another man, then when he was besotted and made drunk with the wicked woman. And here let us mark what a difference there is betwixt the time of grace in a man while God guideth him, and the time of bondage when God letteth him follow the devices and desires of his wicked heart, as may be here seen in Samson. Oh, grace if it could be seen with eyes, as we can see but a dark resemblance of it by some outward shows thereof, it would in an admirable manner draw us to love it, as the meekness of Moses, the love of Jonathan, the zeal of David, and the like: and so would the foulness, loathsomnes and terribleness of sin, cause us to abhor it, as the devil: as in Jezebels cruelty, Joab's malice, Haman's murderous mind is to be seen.

Oh what a shame it is for a man that hath been reverenced and highly regarded for his approved innocence, faithfulness, and constancy in good carriage, to become a fool in Israel, a base, ridiculous, and contemptible person! And again I say, oh how glorious and worthy a thing it is, to see such an one to be reformed, and cast into the mould of the Gospel! Look upon thyself, if ever thou diddest serve God uprightly, these virtues here set down, had place in thee, yea prayer was sweet to thee; and hearing, with such like fruits of amendment were pleasant: but when thou hast suffered thine heart to carry thee after the corrupt inclination thereof, thou art then become utterly disguised, as if thou haddest never been the same person.

I will here only add this, how sin maketh men impotent, and taketh heart from the committers of it, as I have shown other ways, how loathsome and odious it is. Read that one example to this end, in this book. When the Lord brought war upon his people for their Idolatry, by the Canaanites, it is said that the people were so put out of heart with the thinking of their sin, and so appalled in their consciences, remembering how they had transgressed, that among forty thousands of them, there was not one that durst take up spear or shield against the enemy. But of this point plentifully before, and particularly upon those words, [That he thought he would do as at other times.] But here an end.

THE EIGHTIE NINE SERMON, ON THE XVI. AND XVII. CHAPTERS OF THE BOOKE OF JUDGES.

THE NINETIETH SERMON ON THE XVII. CHAPTER OF THE BOOKE OF JUDGES.

N Ow to proceed with Micah and his mother, this is further to be marked in him her son, that when he saw his mother so troubled for the loss of the money, and heard her curse for it, he did not suffer her to lie still in that estate, but made haste to quiet her, by telling her that he had it. Which I note of him, though a bad man, to the just condemning of those, who seek to vex their parents, and to do that which they know will grieve them at the heart, when yet they can do otherwise. If ye ask how: I answer, besides many willful parts played by them otherways, they do it by their irreligious, profane, and unthrifty course, in spending their goods wastefully and riotously: whereas not only children should not grieve their parents, but neither one neighbor or stranger should vex or disquiet another. But all should procure the peace and welfare of other, and not seek to vex them, which a man would think were a goodly sight to behold, and that because God is bountiful and rich in mercy toward us, who have ten thousand times more provoked him to revenge, then the worst enemy we have hath proked us. And therefore cruel and rigorous are they, who are so hard hearted that they can rejoice in other men's harms, & laugh at the shrewd turns that befall them, (provoking thereby the like to be done to themselves) so far is it off, that they either pity or seek to rescue them in their oppressions.

Further he saith, that when his mother missed the money, she cursed. By cursing so, she might mean as well her hard hap, (as such count it) as well as him that had stolen it. Both she might do: but whether of both soever it was, unsavory and ungodly it was. And yet hearing news of it again by her sons confession, she is in another extremity, and blesseth him, as fast as she cursed before. These distinct points let us a little consider of, ere we go from this verse. And for the first of these, we see in this woman, as in a glass, the cursed nature that is in most people, (except corrected by grace) that when anything crosseth them, or befalls them otherwise then they would, it drives God out of remembrance and the consideration of his providence, or of their own just desert which hath brought it upon them, and so they let pass their duty, which in such accidents God calls them to practice. That which is presentest with us, is wrath and revenge; which seeing we cannot have to the full upon the supposed wronger of us, therefore that tool which is readiest we draw; even a venomed arrow out of the quiver of a poisoned heart, cursing, banning, and swearing and such like. Not that men content themselves with this, (save only to vent the some of their wicked hearts presently, which else they think would burst) for when they come nearer the party, they will requite him ten for one, & hit him home to purpose, as the Philistines did Samson. But till this come, they will be doing with the other. And the greatest impotency men bewray in this kind, when the casualty is such as they see not how they can redress it, but it must be stood too howsoever. Thus did the laylor, when his prisoners were fled. Thus men do when their goods are impaired by ill debtors, suretyship, cosonage, ill bargains, robbery, nay even when God's more immediate hand crosseth them, as in travel by sea or land, in their haruests and commodities, by unseasonable weather, bad success or the like. And then they let the arrow fly, light where it will, sometimes upon God himself, (for he that curseth his lot, curseth God, and if he were within his reach, he would surely challenge him) and sometimes upon men, nay sometimes upon the senseless creature it self wherein they are crossed, or which crosseth them, by the side whereof, they wound God himself. Whereas Job spake not foolishly, neither charged God in all the evil that befell him. And David looked up to God, when all Ziklag was destroyed by enemies, and in Shemies gross abusing and wronging him. Let such behavior therefore be far from us, being fitter for Heathens or Idolaters.

But besides this, we see, that it is a very bad thing for parents and governors to show ill example any way by cursing, swearing, or any like in the presence of children or other. For that greatly aggravateth the sin that was too odious of it self, though done of them in secret. As all open sins are more dangerous then covert faults, because of the extension, and offensive example; so no examples so noisome as the sin of parents before their children. No example is so forcible to draw, both because nature helpeth the conveyance, and besides, causeth the child to think it becometh him to resemble his parents, and besides it giveth hope of impunity. And yet this is the trade and way which most teach their children in their youth, to the end they may be ripe and masters thereof in their age. For though sin oft do run in a wicked blood, (as I have said before, chap. 12. 1.) yet by daily practice and observation children are more rooted in their parents vices by imitation. The like (if not worse) is the breaking out of husbands before their wives, Masters before their servants, Magistrates or Ministers before their subjects and people: these examples descend and soke into the inferiors far more deeply and infecteously, (I say not then good examples do profitably) but more then from equals or meaner persons. Hereof a show was that of Lameg, raging and playing the mad man before his two wives. How shameful also was it for Saul to show such wrath and revenge in the presence of Jonathan? For a parent to lie, rail, swear in the hearing of his children? Nay to patronage such sins in their presence, as some will tell their young ones, if they thought they would prove precise seruers of God, they would never give them penny: what is this, but to spurr them to that which the strongest bridle can hardly keep them from? It is as goodly a sight, as Noah's uncovering himself before his children. Oh men think, their children can spy nothing amiss in them, they may sin by authority, and shall they stand in awe of their children? No, stand in awe of God, and then your children shall see that in your godly speech and behavior, mixed with sobriety, that shall make them stand in such awe of you, that they dare not disguise themselves before you, or behind your backs; which else no terror will drive them from, though severity may make them simper and dissemble in presence. And this I add, because men think to bind bears, and will say, Though I do so, or so, I will make my child do thus and otherwise.

But to end these verses with the other point, we see by this what is the goodness of those who would be taken for good people, but yet are not guided by God: Even that which we see in this woman; and that is, cursing going with blessing: and so it is with the most; in taking their troubles, or upon the news and hearsay of any cross befallen them, they are ready to curse; and when their humor is served, and they pleased, then on the other side they bless; so from one mouth cometh cursing and blessing, as the Apostle speaketh, in such the case being altered. If an affliction meet with them, they could find in their heart to charge God for it; and if the contrary thing befall them, they can change themselves into new colors, and as if they had not abused their lips so foully, they fall to blessing of God: but they please him as much in so doing, as in the other; so that, as such blessing with the tongue bringeth no blessing from God, so such cursing falleth oft upon themselves and theirs, who stick not in their rage to wish and call for it upon others, who shall be free from the curse that is causeless, neither shall it come near them. It is not to be wondered at, that men unsettled and unsavory should run into such extremes; for if their doings were laid before them, they would answer for themselves without blushing, that they do well herein. When we see sweet seasons (say they) and good haruests, and all to our liking, what should we do but bless God, and be thankful? Indeed when we cannot plough the ground, because it is so steely with droughts, nor sow by reason of immoderate wet, or when we see the corn and grass come to his perfection, then to be in hazard by weather, who can bear it or behold the loss and destruction of the creatures without grief? No, it is true, if there be no more then corrupt nature in thee, thou wilt find some excuse or other to salve thy cursed and ungodly doings withal. But if grace had once seasoned thy heart, or purged old Adam in any measure out of thee, thou shouldest find no such distemper of affections, nor inconstancy in thee, but presently thou shouldest take thyself in the manner, and say; Oh what fountain is this which sendeth forth bitter and sweet out of me? shall I receive good things from God's hand and not evil? shall I serve him for advantage? but if he touch me, shall I then curse him to his face? That which were gross to offer to a base man shall I offer to God, to count him my friend only then when he pleaseth me, but if he cross me never so little, then to count none so great an enemy? I abhor such dealing: If I did well in blessing him, I do shamefully in the contrary, and my thanksgiving is a stinking offering in God's nostrils, instead of a sweet savor: for God hateth a man of a double tongue, as well as a double heart, out of the which the tongue speaketh. And if men would by such qualities as these, learn to search out the rest, (for these go not alone) and by all laid together, would give just judgment upon themselves and try their estate; they should make good use of such instructions. And to be sure the lewd and profane never hear any particular sin reproved, to purpose, till it drive them quite out of conceit with themselves for the superfluity of evil that lurketh in them, and the world of woe and desolation which (without mercy obtained from God) it will at length bring upon them.

Now to proceed to the third verse: The woman, when her son had restored the silver, answereth him, that she had dedicated it to the Lord, even for her son to make a molten and graued Image. And she took part of it, and gave it to the founder, and he made such an Image as she desired, and she put it in the house of Micah. And he had a house of gods, and made with the rest of the money all garments and ornaments fit for a Priest, signified by the Ephod, the upper garment of the Priest, which was y ^e chief; and when all other things fit for Idolatry were provided, then he brought the Images, which are here called Teraphim, into the house of his gods, (as he called them) and made his son his Priest. And whereas it might be said, Was all this abomination done in Israel? how could that be? It is answered in the sixth verse, as the reason of all; there was then no ordinary Magistrate in the land to see good order, and put down the contrary, and that was the cause.

Whereas she had dedicated the money to the Lord, all that hear what she said, would think her meaning was, that she had vowed it to the use of the Tabernacle, and service of God, which had been commendable in her; but she did so dedicate it, to the making of an Image, not to the intent to worship false gods, but the true God, even Jehovah, though in an unlawful manner. Whereby we see two kinds of Idolatry have been, and are practiced in the world: one, when a strange god is worshipped, or made for that end: another, when the true God is worshipped therein, but not in such manner as he hath commanded, but by and in Images, or some other way that men have invented: and of this second kind was this woman's sin. So when an Image is made by any & set up, to bring God to remembrance, we must understand, that although they do it of devotion, intending no other thing then to worship him thereby, yet all such doing of theirs is but mere ignorance, and superstition, and that which God doth utterly abhor.

Such as that was of the children of Israel's devising, in making a Calf to worship, mentioned in Exodus; and such as now is practiced in Popery, who profess when an Image is set up before them, they pray not to it, but to God, whether it be the Crucifix, or the picture of the Virgin Mary, (as they call it) or any other, neither worship they it, (if ye will believe them) they say, but they do so, to put them in mind of their Savior, which is little better. But whatsoever they mean or intend in such their doings, their work is accepted of God, even as this woman's was; and that is, that he taketh and counteth it for Idolatry. But let us all, as well as Idolaters, beware that we offer not to God any service or sacrifice, whereby we should but mock him, as Micah's mother did. Whether it be will-worship which he never allowed, or done in hypocrisy, which he detesteth, as well as Idolatry most of all condemned: but let us always be guided by his word in the worship which we offer him.

As she had dedicated the whole sum of the money to the Lord, which she took again of her son, so accordingly she put to the founder a part of it, to make a molten Image, and the rest of the eleven hundred shekels she gave back to her son for the like use, to wit, for the maintenance of his Idolatry. The which doing of hers (seeing she was so frank in bestowing, and yet reaped no fruit of all her cost) doth give just cause of wondering, and lamenting, that such Idolaters as they were, and as they of our time be, can so readily lash out their money upon that for which they shall never be the better, (for in vain do all such worship God) and yet many of us are so slow and backward to lay out our money (that may be well spared) to comfort the hearts of God's people, and to other good uses, when we yet may reap and enjoy most certain yea and that unspeakable fruit thereof. I mean when we believing that we are beloved of God, do show this fruit of our love and thankful heart to him again, that we maintain his true worship with our goods, and also pity and encourage the true worshippers of him, I mean his poor members, as he requireth, of which poor sort he might have made our selves to be. But oh, it grieveth me to speak it, that for such good uses, to wit, for the refreshing of God's poor Saints, and the furthering of the true preaching of the Gospel, men have so small devotion, that they think all too much that is bestowed that way. But they shall receive their reward accordingly: though they hold the truth in the letter, as long as they serve God negligently and pinchingly: whereas we have learned of our Savior, that his heavenly father is not honored of us, (neither then shall we of him be) except we bring forth much fruit. And because in the entrance upon this chapter I referred the reader to this place, as a fit occasion of urging so important a duty: therefore I will here add somewhat to the former. This I say therefore: there is not that lavish expense and needless lashing out of men's money in some kinds through the land (God be thanked) which hath been, I mean in bestowing much meat & drink upon idle ones, and gamesters, and rogues; but wherefor is it spared, which was wont to be ill spent? To clothe the poor naked members of Christ, think we? or to feed their hungry bellies? to relieve either poor students in the University, or Christian poor and distressed ones in the country, or any other good way? This were a good change indeed, and a wise frugality, to spare from the wicked and vile uses, to the making of friends that may receive men into eternal habitations. No, no, but the Popish rout spareth for the maintenance of fugitive Jesuits and Seminaries, and the upholding of the Popes kingdom: the other, that they may the better defray the great charge which the service of their lusts puts them to, I mean pride of life, the lust of the covetous heart, and unclean eye, all which never so swarmed in this land as at this day, and yet never so great and general complaints, and penury, nor so many and daily uses of relief as now, in so great increase of poverty, as the people is increased. Well, gorgeous apparel, royal feastings, costly pleasures, great sums laid up, and purchases made for the use of posterity, may presently give contentment to the flesh; but when the Lord shall call for a reckoning, these expenses will not be allowed, nor this account taken for currant, but a woeful back reckoning shall be exacted at the hands of these evil stewards, for such wasting of their Masters goods. And that pinching and niggardly contribution to Christ's use, being laid with the huge sums that men bestow upon their lusts, shall be an inditement sufficient against them, to their condemnation. Few there are alas, able to do anything to purpose towards the easing of the general burden: and therefore that among those few, the most should want an heart (as a woeful miser confessed upon his death-bed) oh how lamentable is it? Till better provision be made by the Church, I grant tis no easy thing to be brought to pass (most men being so wedded to the penny) but in the mean time let us know the law of God bindeth all his people, that as they are freed from Ceremonial cost in sacrifices, Temple and the like, so the Lord Jesus himself hath substituted in their room his poor members, undertaking the payment of all which they take upon his score, to the infinite advantage of their creditors. And this should be enough to persuade them that be not desperately covetous, to enlarge themselves in mercy and love to Christ, by comforting the bowels of the religious poor, except they will proclaim that if Christ himself were present, they would suffer him to pine and starve for any help he were like to have from them, when yet they are well able to help. They that are rich in good works, I wish them the true fruit of their practice, as I nothing doubt but they shall enjoy it, even mercy with God in time of need: And for other, seeing every penny to good use cometh so hardly off with the most of them, I advise them to take a better course with themselves against their own vncheerefulnes, by a solemn setting a part of somewhat, as the Apostle willeth, (according to their ability, or yearly receipts) when it cometh to hand, for the several uses, which by their own observation, or the information of others, they shall see to be most needful to bestow upon.

To conclude, let many of us Protestants beware, that the bounty of many carnal or Idolatrous persons, rise not up in judgment against our niggardlines. They having nothing to set them on work, save civility or blind devotion, are bountiful to others, and yet themselves not a whit the betret for it. But we (though we pretend that we have obtained mercy at God's hand, which should set us forward to show mercy to others) are so shut up in our selves, that if we may fare well, little care we what becomes of others. Let us amend, by being wise for our own good, in showing mercy, and that with cheerfulness.

But I proceed in this first part of the Chapter. When Micah's mother had caused the Image to be graven, and then covered it with silver, she put it in her son his chapel or house of gods, (for he had such a place, as we have heard, where he did his devotion) and furnished it with such manner of stuff, as with Priests garments, the Ephod, and other ornaments; and there he put Teraphim, that is, Images which he made with the rest of the money of his mothers. And that he might want nothing for the purpose within his own doors, he made his own son, who was neither of the order of Aaron, not yet of the tribe of Levi, (who only might minister before the Lord) yet he made him his Priest rather then he would want one. And in deed the Priest was good enough for the service he was put to, both being abominable. In this mirror we may behold what confusion was grown after the good governors Joshua and the rest were dead. It may well be said in the second chapter of this book, verse 10. that then another generation arose after them, who knew not the Lord, but served Idols; in which times these cursed doings of Micah and his mother had place in all likelihood, as in the entrance of the chapter I have declared.

So that we see how it was there and then, when the people declined and turned away from the religion of their forefathers, and when the times grew to be corrupted, we see what shameful examples there arose of such things, as a little before could not have been abidden; among whom this Micah is to be reckoned, who was already come to be one that had brought strange and false worship into his house, and was fallen far from Joshua's practice, who said in his time, whatsoever other did, he and his house would serve the Lord. And let it teach us (if we be wise) that if some good means fail among us, disorder will soon wind in, to our great discomfort. Whereby let us be warned, we I say, who desire to please God in the uprightness of our hearts, that while we have the light, we walk in it: and that not only we do so, while the light is among us, and good examples remain to encourage us, but let us then, even before the times of danger come, strengthen and under lay our selves in such wise with resolutions and purposes daily renewed so to continue; that if declinings from good courses arise among us in our days either in religion or manners, yet we may abide steadfast in both, and turn not aside with the unstable and inconstant multitude, and those that degenerate, that so our old age, by a constant walking with God, may be crowned with honor, as (no question) it shall by so doing. We little know what may fall out to be done, yea even of us who intend against all evil, if the times grow corrupter, and wax worse and worse, except we make fair work before hand by clinging close under God's favor and government.

And although by God's mercy we are freed from the greatest yoke of bondage, I mean Idolatry; yet as they that touch pitch, cannot choose but be defiled, so they who have to do, and converse with the profane and filthy ones of the world, where they may do what they list, how can they keep their garments undefiled? I mean their lives unstained, and their consciences pure and good? We have too much proof of that which I speak, in our own parts of the country, how many of good hope and forwardness, have by bad examples, yea and by their own declinings in the midst of so many provocations, been brought to be disguised in their lives most shamefully: and yet I am certified, and I easily believe it, that there are far worse people in countries further off.

But to go forward, in that it is said, that he being but a private man, had yet an house of gods, and all furniture for the same, (of which point I spake in part before in the second verse) we may see in what base things men take their delight, to wit, in such as do not profit them, (as the Prophet Isaiah complaineth) yea and in such as bring great hurt and annoiance unto them. He complaineth in his time thus of the people: Wherefore do you lay out your silver, and not for bread? and your labor without being satisfied? And what better may be said of the most in these times? but if they be such as profess any religion, (the rest are (I confess) further off from God then they) how is their care and cost bestowed, with their labor and travail, but upon the false worship of God? whether we regard the substance, it is with a great many Popery, superstition, or such like: or the manner of it, it is lip-labor, and hypocrisy. But such serving of God though he abhor it, agreeth well with their profane humor, and crosseth not their carnal corruptions. But for the variety of good books, whereby they may do themselves much good in deed, how many rich men be at cost, or take up their delight that way, to furnish their houses with such precious ornaments, as Micah filled a chapel with Idols and all furniture for them? Is there not (think we) good encouragement given to students and Preachers, to set forth their godly labors, to be buried in the dust, and covered with cobwebs, and to lie unoccupied? But to leave them, and to come to men of meaner estate, who cannot do much that way, in being at cost with good books; yet what pleasure take they in keeping some constant course in serving of God, by prayer, recording such good instructions as they have heard in public, or in reading good books of smaller price, which they may easily come by? No, no: these are wearisome and unwelcome: and why so? even to the end that they may trifle out their precious time, & so lose their part in the happiness which is both promised by God, and preached.

Furthermore by this that Micah and his mother, being both Idolaters, had trained up his son after the same manner, and more then so, had committed another great sin, to wit, to make him Priest to serve in his house of Idols, contrary to God's commandment in a double respect, we may see the heavy estate of the children of Idolaters, and of such as have no acquaintance with God, whose lot is for the most part, to be trained up (poor innocents) under such as they are, which is a very deuoting them to the devil. Whereas men's posterity should be through their many generations, consecrated to God and his service, as Samuel was by his mother; and Timothy was not only brought up by his virtuous mother to know the Scriptures from a child, but he had also his grandmother commended by Paul for her religion. Whereas they who are Idolaters, or wicked in their life, deprive their children of their due, I mean godly education, and as much as in them lieth, corrupt and spoil them betimes. To teach the children of religious parents, to count their portion great, when they see that by submitting themselves to the godly education of their parents, they in so doing submit themselves to God also, and please him in the same, wherein they please them. And for the other, they receive their deadly wound by their bad bringing up for the most part, observing the superstitious precepts of their parents, as of Omry, or beholding their bad examples and abiding in their religion and steps, (for so they must do, they say, yea and will do, as their fathers did) even to the day of their death. Now touching this inormitie of making a common man a Priest, it was as monstrous under the Law, as if in our time a man of occupation without gifts should boldly take upon him to discharge the Ministers office. And the like corruption crept in when Jeroboam suffered every base person to thrust himself into office to serve at Dan and Bethel. Of which more God willing in the next verses. In the mean while, note we that a base and ragged shift will serve men's turns, for fault of a better, if they beset to commit any sin which is for their profit or pleasure, or the satisfying of their corrupt affection. As in most sins we see it verified, and such patcherie well becometh such tradesmen. If a man of worship be addicted to his pleasure, riot, gaming, uncleanness, or the like, tis a base and unseemly companion that will not serve the turn with him for a need, rather then the business should be hindered. And whereas this Micah having broken the main Commandment which concerned the substance of God's worship, made no bones of breaking the secondary law of Ceremony, touching the quality of the person who was to minister: let it teach us to beware how we pull out any main stone of God's building, lest therewith we pull it down upon our heads, and many smaller with it out of the building.

The reason is added in this verse, why such strange and gross abuses grew up so soon after good order in the days of the good governors Joshua and the rest: namely, for that now there were no such in the days of Micah, that is, no ordinary Magistrate, for so the word is taken, Gen. 36. and therefore everyone did what seemed good in his own eyes. And this showeth (beside that which I have said thereof) that it was an horrible part which that Micah and his mother wrought. Now this is that which this place doth doth clearly show us, and giveth occasion to be noted among other things, to wit, what confusion groweth when good governors fail and are wanting: of which I have spoke at large in the beginning of the people's declining after the death of Joshua, in the second and the Chapters following.

But that which I will now say, is this, that although there be Christian Magistrates, yet except they execute the laws carefully and conscionably, defending the good, for which end they are set in place, and pursue the ungodly, without partiality, it will be by the many foul inormities which may lie unpunished, that much iniquity will swarm, though it cannot be compared to the having of none. And what the people will then do, we may see here: that everyone doth that which liketh him, following his own mind and will. And what is more dangerous then so to do? Therefore howsoever it be with others, our Savior hath taught us to deny our selves, to have no fellowship with the unfruitful works of darkness, and to renounce our own will and to be subject to his; the obeying whereof is the direct way to happiness: for so he teacheth, He that doth the will of my father which is in heaven, he shall enter into the kingdom of heaven.