Commentary on Judges

But let us now peruse these verses throughout more fully. Touching that which she uttereth of the reverend presence of the Angel, I will not insist in it, having elsewhere noted the substance thereof. I begin with this sixth verse, where first know we this, that the woman by and by going to her husband simply, to signify the matter to him, as soon as she received the message, which equally concerned them both, did as became a good wife. For so it behooveth that married couples should communicate their minds one to another, matrimony being a society betwixt two, as if they were but one. For they ought to have their fellowship together in imparting heavenly things one with another, and earthly also, even as there were both, in this matter: heavenly, seeing the message came in the name of God and from heaven; earthly, seeing it was of and about a temporal comfort or blessing pertaining to this life, to wit, of the bearing of a son. This example betwixt two godly couples, doth commend to us the sociable and kind agreement and living together in marriage, that both be of one mind in good things, and show forth their inward consent in affection, by the tokens of communion in outward things concerning them both, as Abraham and Sarah, Isaac and Rebecca, with many other did. And as God hath commanded that it should be thus: so in like manner it standeth with all sound reason, that they who are so nearly linked together in cohabitation and fellowship, should be nearly affected, and agree together most kindly. Therefore Solomon wisheth the husband to rejoice in his wife, and that she should be as the loving Hind and pleasant Roe before him. And so we should see cause why marriage should be counted a singular benefit, as the Scripture calleth it. Concerning the which, though some couples void of religion, have some shadow hereof, seeing they agree in upholding the family, and in gathering wealth one with the other: yet they are out and in, their love is not constant, but full of unsoundness, dislikes, dissimulation, inconstancy, and unquietness; for they want the principal, which is some true measure of the fear of God, for that is the chief staier of debate, and the nourisher of true love betwixt them: which should therefore be laid for at their first coming together, or else will hardly be wrought in them after. But this kind agreement betwixt couples, is so far from the most, that strangeness and weariness one of the other, doth soon meet with them, with other blemishes manifold, which deface the beauty of marriage exceedingly. And yet lest while I urge this consent, some couples should catch more liberty then I or the Lord allow them, let me add that their agreement must be in things warrantable, or else they rather band themselves together against the Lord, and abuse his ordinance. For they are not yoked together, that they may join their wits & wills to do mischief, as Ahab and Jezebel, Ananias and Sapphira, which is not to be helpers of each other, (as they come together to that end) except it be to evil and to hell. This I say, because many couples are never at one, but when they consent in evil: then they are as close as bark and tree, where they should differ and dissuade each other: but in good duties their mutual affections are so far from joining, that they are repugnant and divided each from other as far as may be. By virtue of this holy concord, great is the blessing, and sweet is the fruit of this ordinance. In all duties of the family, as education of children, in all actions of God's worship, in the works of love to the Saints, in the use of their lawful liberties, &c. with freedom of mind, what joy and contentment ariseth in this unanimity and amity between them? which otherwise is much impeached. And the fruit of this accompanieth them in their inward troubles of mind, and outward crosses of body and estate: the one being strengthened, comforted, resolved, and holpen by the wisdom, knowledge and assistance of the other. Yea surely the precious memory of this agreement remaineth as a pledge in the bosom of the suruiuor, when death hath made a breach between them. But woe to him that is alone: double woe to couples that are divided: where the one scorneth to communicate with the other: and the wife chooseth any to break her mind to, rather then her husband.

But (to return) as the woman is to be commended for telling her husband; so the more she deserveth it, seeing that the party that appeared to her, was taken of her to be a man, and his message to her, being barren, was, that she should bear a child. This might have raised strange thoughts in her, as doubting & wondering how this should be; and some woman would have concealed such a matter, lest her husband should have had her in jealousy and suspicion about it: and again, seeing that if he should have heard of such a matter by some other and not by her, it might have been hardlier taken of him against her. Between these contrary motions and conceits, some woman (I say) would have been held in suspense, or would have chosen silence as the safest: but she dealt simply, and did the best in opening it to him. And this teacheth that in faithfulness about the marriage bed, there should be such holy loialtie and agreement betwixt couples, that there may not be the least doubting one of another's faithfulness, neither any occasion offered of the contrary, neither any suspicion about it. Which by their religious and oft confirming one another, in their faithful keeping of covenant, and concerning all things else betwixt them, and the free opening of their minds each to other, and their agreeing together in holy duties and exercises of religion, might easily be. But where are these to be found almost among the better sort? but to be sure they be rejected of the common sort, and thereby it may easily be judged what manner of life they lead. Of this I say the less, because all will grant, that if this amity ought to be betwixt them in all actions mutually concerning each other, then especially in that office which is most essential and natural to marriage. And the Greek word, which Paul useth in the former text, I mean benevolence, although it do admit a composition of two words, which signify to be well minded, yet more properly it is derived from the word that signifieth a bed, as noting that this containeth the other smaller beneuolences under it.

In saying to her husband, that she did not once ask the man of God, from whence he came, nor he told not her his name, for it was needless: let us be taught by both, not to stay in company needlessly, and especially men with women, and most of all alone without other company, & where they may be in danger of doing or taking evil, or giving occasion of suspecting any such thing to other. Oh the infinite mischief that hath been wrought hereby, I mean by the idle and needless meeting and tarrying together of men first, whereby one draweth another to some evil or other; and much more of men and women, whereby much whoredom hath been committed, (yea and much that was never thought of before:) as by Eli's sons meeting women in the Tabernacle, which although it was lawful, yet they abused it monstrously. Particularly, let women learn of the Shunamite, 2. King. 4. that comely modesty and shamefastness which is fitter for their sex, then that boldness and lightness, which the most of them bewray, when they are in the companies, wherein they dare show themselves. This woman therefore being called to Elisha his chamber (and yet not alone neither, but his servant standing by) came before him, and stood in the door, that is, she went not to him, but stood aloof, as became a sober Matrone. But those days are past: modesty is a burden to many women, and further then fear or shame restrains them, grace and wisdom there is little in some of them to do it, as may testify when the other bands are shaken off.

The last thing in this verse is, her sparines of speech to the Angel; She asked him not any question, but rested in the message. The little time she stayed in his company she spent in hearing and marking, pondring (as Mary did) not inquiring and descanting about it. Admirable is it that a weak woman, hearing a report of a thing so strange, so unlikely, and yet so pleasing, and that from a man that she knew not, should not once move a question. A less occasion by many degrees, had been enough to have set some woman's tongue on endless running, and her eye and mind on roving and casting: but then we must think (if she had been of this humor) an Angel of glory had not been sent to her. Oh rare woman, which mayest set both men and women to school, to learn sobriety. If Eve had been as wise, she had prevented a great deal of woe, from her self and us. Curiositie is a foul blemish in a man, but a far greater in a woman: and as this woman was chaste, so she was of few words, and both go well together: For she in the Proverbs who is described to be light footed and fugitive, oftener and more in the houses of others then her own, is taxed also to be light tongued, and talkative. This jangling and prating of women (a vice so detested in them by Paul) was never more rife in any age then ours. And (which is to be lamented) it is a disease incident to such as (otherwise) are not of the worst sort neither: and all because it is an impotency and intemperance, which issueth from the weakness of their sex (in great part) which they think no discredit to themselves, because it is another nature unto them. It is a nature unto them indeed, but a corrupt one, which must be spied in time by those that are wise, and corrected. I will not say, that such are not fit for Angels company, they beseem not the company of a discreet or grave man: for a wise person would soon be weary of them, though themselves have no stay of their unruly member, till their breath fail them, or they be put to silence: no more then the wheels of a Jack, till the plummets be upon the ground. I need not amplify this: I wish that all praters and tattlers were but galled and gagged with this example here, and in the midst of their work, made but to see their face in this glass, which I think would trouble them more, then the glass which the old Curtizan once looked in, and beholding her wrinkles and spots therein, cracked it asunder because it was so true a mirror.

In this verse is shown, how she told her husband what the man of God said to her of the birth of the child, and what she should do her self, as we heard before verse 4. and 5. of the which I have spoken there: for this is a repeating of the same things. Only this we may learn by Manoah's wife, to report and relate things truly and aright as they were done, or as we heard them related unto us. For through forgetfulness, carelessness, or of a worse meaning, things are carried in such sort oft times, that by untruths and lies told out, much strife and contention ariseth, which bring and cause great trouble and annoyance. An example of many, may that be of Ziba, his false report to David of Mepbibosheth, that he refused to go with David against Absalom, when he himself withheld his beast from him, at such time as he would full gladly have gone, and whereon he should ride, because he was lame. Another is that of the Jews slandering our Savior, that he said, Destroy the Temple, and in three days I will rear it again. Whereas he said destroy this Temple, meaning his body: so they that hearing Christ say of his beloved disciple John, If I will that he abide till I come, what is that to thee, &c? gave it forth erroneously, that he said, I will that he abide till I come, and so gathered that John should not die.

Concerning this soundness and fidelity in reports hearing, bearing and telling, this I say, that he must be a man well balanced with grace, and girded with verity, as a piece of his Christian furniture, who less or more lieth not open to the devil in this kind, who will do much to make them that go for professors, to lose the credit of their godliness. Was it not a goodly ornament for the old Prophet (whose honor is to be true of his word) to be taken in a lie, both warp and woof, making and telling? Was it not a sweet nosegay to the Church, think we, that two great and forward professors, should be drawn forth and censured for liars, I mean Ananias and his wife? Even Christians rake up the common scum and scurfe of the age they live in: and having heard reports, do out of a corrupt vanity, or a lewd and sinister intent, altogether corrupt the truth and text thereof with glosses and comments, additions and detractions of their own making, Psalm. 15. this is no good sign of a man that shall dwell with God, if we may collect by contraries. If the Lord require that we be wise, and beware of believing everything, lest we become reporters of an untruth unwillingly: how shall they escape that cast each tale in their own mould, and hammer it in their own forge, ere they give it out? and when it is broached, it is no more like that which they heard from another, then an apple is to an oyster, as the speech is. Whereas the breast of each honest man should be an harbor for truth to lodge in: and should be as precisely careful to see it safely delivered and uttered forth, as of a pledge or secret pawn left him by his friend. And let this work a detestation of this Popish practice of lying and giving forth reports (yea and coining them oft times) which they think will make for their vantage, not only falsely, but so incredibly, and shamelessely, that the very hearers blush for shame thereof. It hath been, is, and ever will be, one of the rotten pillars wherewith they stay up their kingdom and maintain their devilish doctrine. But here I ende.

THE SEVENTY THREE SERMON ON THE XIII. CHAPTER OF THE BOOKE OF JUDGES.

T Hus he still seeing the man of God (as he took him to be) to show such grace in his speech, was the more knit to him, and so desired to know his name: and he shows him the reason, to wit, that when it should come to pass, which he promised, Manoah might honor him with some reward: The Angel seeing it a needless thing that he asked, did not answer to him in word: but thought it fitter to make himself known to him in deeds then in words, and thereby to confirm the former promise made to them. And this to be the meaning of the verse, the next words do prove, namely, that he did wonderfully; for so are the words in the original: he was marvelous, or he did wonderfully.

The Angel that resolved there should be no yielding of gratuity to him, for which cause Manoah asked his name, he did not tell him: and yet who can deny but Manoah asked it upon good consideration, namely that he might show himself thankful to him, as he thought himself bound to be? Wherein he gave clear testimony of his honest and single heart, in desiring to take the opportunity thereof unto him afterwards for the kindness that was offered him. Which is a necessary duty, though it be not regarded nor looked for of them to whom it is due. But of this before.

Now that the Angel did show (as we see in this verse) what he was, by deeds rather then by words, he hath not only left us his example, but also confirmed us in that the Scripture teacheth both Minister and people concerning that matter. And first of the former (who being a public messenger of God, is called an Angel) my meaning is not that the Minister is liable to every ianglers censure, for his allowance of him, or for his sufficiency. But let him get this Seal of his Ministry, which here the Angel bringeth out, to wit, the efficacy of working, I mean, both a powerful teaching, and a powerful example; and these shall be his judges. By these they must judge of him, who are able to judge, and they who judge by any other rule, are ignorant or malicious, and therefore disabled to judge. And the best Ministers that ever were, never refused this Canon of doctrine and life to be examined by. Neither our Savior nor the Apostle Paul ever arrogated to themselves such liberty as to be received, the one for true Messiah, the other, for a true Apostle, upon their bare word. It might have opened a gap to every seducing spirit, to have stood upon his own worth, and (like Antichrist at this day) to compel men's consciences to acknowledge him a successor of the Apostle, because he (out of the abundance of his own sense) boasted himself so. So that base testimonies are inartificiall arguments (all mere men being liars) but to try the spirits whether they be of God, is a needful duty: they that are so tried, have no wrong done them, neither can complain, if their charter be demanded, I mean the power of teaching, and the power of godliness. These works admit no appeal, though they be no miraculous works, (as the Angels here) yet they are demonstrations. In the 11. of Matthew, John the Baptist sends his disciples to Christ in policy to resolve them of the truth of his mediatorship: our Savior (when they had done their errand) doth not scorn them, or disdain to give account of his calling. But what manner of evidence giveth he? Go (saith he) tell John, what ye have heard and seen, The blind see, the lame go, the poor receive the Gospel. q. d. If these works will not evince what I am, take me not for him that I go for. So he tells the Pharisees, If I gave witness only to myself, I could not claim credit thereto: but the works I do, they bear witness of me, and further I desire not to be embraced. So Paul tells the Corinthians, ye are my Epistle written in your hearts, &c. q. d. The spirit of God coworking with my Ministry, to the begetting of faith, a new heart and life in you, hath sealed also this truth unto you, That I am a true Apostle of Christ, against all gainsayers. And it is the duty of all God's Ministers to add this commendation and allowance unto the outward calling of the Church, their letters commendatorie I mean and licenses. And if hereupon we may be received, let us not complain: as for them who upon this testimony from God, will not admit us, either our persons, as factious Separatists; or the power of our Ministry, as all unbelievers and ungodly ones, woe be unto them, for in not receiving us, they despise him that sent us. As for their censures, we may appeal from them with our Savior; saying, I receive not praise or dispraise of men, I have another Judge: And with Paul, It is a slight thing with me to be judged of such, I pass not for your judgment. And secondly let all private persons, that receive the message of God by the Minister, know their duty also, which is to declare what they be by the good actions of their lives, rather then by their talk, and to be examples to other in their conversation, and not in their communication only. So our Savior taught when he came to give his life for us here on earth: If ye abide in me, and my word in you, then are ye my very disciples indeed.

Agreeable hereunto are his words in another place, Not everyone that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Neither let any man desire to be taken for better then he is, but submit himself to this touchstone which will bewray what metal he is made of: and for as much as the inward duties of faith and piety are unknown to others, let the works of each man's calling say for him what he is, let a good magistrate be content to lose the credit of his profession, if he cannot maintain it by uprightness, courage in punishing offenders, & defending the innocent, being free from covetousness, parcialitie, or injustice. Let the husbandman approve his religion, by walking as a man of understanding before his wife, and she hers, by submission in the Lord, and reverence towards him: and so the other parts of the family in their several places. And otherwise, let them hold their peace as guilty persons. Thirdly, this doctrine is to settle the best Christians to be so still, notwithstanding the taunts and mocks of the ungodly, who bait them with the names of hypocrites, and men of singularity, seeing they declare that out by their good lives, which they embrace with their hearts: and generally let all such take warning by this, as only have a name they live, but are dead, and who speak well, but have not hearts to do thereafter, and as for such as reproach and scorn them who honor their profession with a life answerable, their judgment sleepeth not.

It appeareth by that which is said here, that as the Angel willed Manoah to do, even so he did: I mean, offer a burnt offering unto the Lord. Now where it is objected that it was not lawful for him to offer in any place, but at Jerusalem, and therefore that it was not lawful for him to offer where the Angel met him; I answer, that it was lawful to offer in other places while the Ark was carried about, and was stayed in no certain place: but after the building of the temple at Jerusalem, then indeed that law took effect, and it was not lawful to sacrifice elsewhere, but all high places were then to be taken away. And this I say, supposing the action to be ordinary; but indeed this of Manoah had been warrantable at any time, as being grounded upon divine warrant, commanding him so to do.

And whereas it is again objected, that Manoah not being of the tribe of Levi, but of Dan, ought not to offer sacrifice, neither was that according to the law that he did: it is answered, that he gave the flesh and the other things to the Angel, whom he took to be a Prophet, that he might offer them, for the Prophets had an extraordinary calling, that though they were not of the house of Aaron, yet it was lawful for them to sacrifice, as Elia and Elisha did: for when the Priests corrupted the pure worship of God, the Lord stirred up the Prophets to restore it again. But this was no Prophet, ye will say; I answer, no he was not, but more then a Prophet: and therefore the flesh and the other offering being laid on the rock, the Angel did wonderfully; he raised fire out of the rock, and consumed the sacrifice.

And the same we have heard to have been done in Gideon's sacrifice before: for although it be not expressly said here, that fire was brought out of the rock as there; yet seeing there is no mention of any fire brought by Manoah, and yet that the Angel is said to have departed in the flame, it is most likely that fire was stricken out of the stone: the Angel ascended into heaven, as though he would use the flame insteade of a chariot, and he dissolved the body which he took on him, and went away in the fire, which was a great wonder to them, for Monoah and his wife were stricken with a great fear, when they saw that he was an Angel of God: and after that, he appeared no more to them.

In that Manoah did as the Angel willed him, turning that which he would have set before the man of God for meat, into a sacrifice; it teacheth how fit and ready we should be, to be moved and led by good instruction to any duty that we know not, neither thought of before: meekly receiving the words of exhortation without resistance or unwillingness. This mind was in the Thessalonians, to whom Paul writeth thus: We are persuaded of you in the Lord, that both ye do already, and will do still the things that we command you, meaning, that they resolved with themselves, to make the doctrine of the Apostles the rule of their life.

Thus should all Christians be affected, like the pattern that Paul gives the widows, that they should diligently be given not only to the particular duties of compassion, Rom. 12. but to every good work. This commendeth the grace of God highly in all such as are thus prepared to serve God in every part of their life, that as they shall see what the good and acceptable will of God is toward them, so they are ready still to new duties. And so it doth much check and accuse them, who are slow and backward to any good thing that shall be required of them, and readily yielded to by their brethren: they would be counted with the forwardest, but yet in duties that like them not, they will be reasoning against them, though in some other they show themselves commendable. And yet for all that which I say, let it be clearly seen, that there is enough to bind their consciences, to that whereto they should yield, lest they be lead by company, will, or fancy: and there is cause of this readiness and alacrity in receiving the word by the people, if they consider that the Minister himself is tied to the like duty in uttering it, according to that charge of Peter, feed the flock of God with a ready mind, not of constraint: and the Apostle Paul confirms it, There is necessity imposed upon me, and woe be to me if I preach not, &c. If then I do this necessary work willingly, it is thankworthie: otherwise it is necessary, and I must do it without thanks. How shall this be, if the people hold off and plead liberty to take and refuse what they please? Therefore Cornelius, Acts 10. professeth himself and his, ready to hear whatsoever Peter should say from God to him. And when he saith [whatsoever] he meaneth, whether reproof, or commandment, as well as comfort and instruction. This she weth, that not all that do some duties, do them readily; but either for finister respects or by halves: as he in the Gospel? who was bidden go into the vineyard, answered, he would, but went not: so, many hear zealously, but never weighing the work of God, nor forecasting the difficulties, repent them of their forwardness. Others readily yield to the truth in their minds as sound and good, but their hearts come slowly forward, they delight not therein, nor approve it, as liking that it should govern them. Again, some things which the word requires we yield to, (for the outward action especially) yea and stand stiffly in the defense of it, as Judas did for the relieving the poor, because (in a diverse respect) our desire concurreth with God's commandment, even corruptly perverting the end and use of a good duty to our own benefit, which ought only tend to God's glory. But here we do not obey readily, because the manner of obeying, which is for conscience sake, displeaseth us: as the artificer liketh it well, that God calleth for diligence in his calling, for his coueteous minds sake; but to be occupied therein for the serving of God's providence, the avoiding of noisome lusts and temptations, the practice of his faith and patience, thankfulness & contentment, he hath no readiness thereto: yea this awkenesse is in the best, that they like any duty should be urged which others are tardie in, and themselves prone unto; but to be drawn any further, and to suffer exhortation and reproof for their blemishes and errors, that is unwelcome. So that readiness and teachablenes humbly to give place, and curb our contradicting and rebellious nature, where God hath manifested his will upon good ground, is a rare gift of the spirit, and attendeth only upon them, who with David have a respect to all God's commandments. Excellent is that speech of David, O Lord thou saidst, Seek my face; and I answered, Lord I will seek thy face. Even as the wax applied to the seal, receives the impression, and the holy instruments of music in the Temple sounded according to the skillful blowing or fingering of Asaph and his brethren, so pliant and tunable should our hearts be to the voice of God, and make such harmony in his ears, as he himself hath made inwardly in them: as the servant mentioned in the Gospel, whose obedience in going, coming, and doing, seemed to be so prompt, as if it were the echo of his Masters voice. And such as have attained any measure herein, let them look to this one thing, that they be constant in so doing, lest (beside the expectation) the devil in time by inward or outward discouragings or allurings, quite alter their temper, and make them first to hear without delight, remissly and coldly, and in time with dislike and resistance, as woeful experience witnesseth. Touching the particular kind of Manoah's readiness to turn the meat into sacrifice, see more in the people's giving to Gideon the earings of their pray, which point is diverse from the former.

Further this consuming of the sacrifice with fire by the Angel procured in such a wonderful manner, as it could be no other then the work of God, this, I say, was done for the confirming of Manoah and his wife: the which also was granted to Gideon in the like case, and at the prayers of Elia, he did give the like sign for the confirming of the people, that Jehovah the God of Elia, was the true God, and Baal an idol, and his priests deceivers of them. By all which and many more such, the Lord testifieth, how willing he is, that his poor servants should be free from doubtings and fear, which do much distract and disquiet them.

For though he allow them not to look for, or depend upon signs now, as in times past, yet a most sure rule he hath given us in his word to go by, to the which he sendeth us, saying; Search the Scriptures, for they bear record of me, and show, what my will is toward you. And whereas it will be objected to me that all cannot understand the scriptures, and therefore that may be far enough off from resolution in doubtful cases: I answer, the Lord hath taken order, (if he were obeyed therein) that throughout his Church there should be preachers to reveal his mind to the hearers, and to have their abode, and live with the people, to the end they may help to resolve their doubts, as they shall arise daily in them, and so help to stablish their faith, and set them forward to the kingdom of glory, all which the poor people have need of.

And if God's matters were regarded of men but as their own be, there would be such care to furnish all places, by them whom it concerneth, with fit and meet teachers (choice being made always of the best first, and they sought after) that both the rest of them who are students in Divinity might be well encouraged to follow their study, and best examples, and the people well provided for thereby, and so might grow to resolve themselves in many of their doubts, and be helped by their teachers in the rest, so as they might live comfortably, which a few attain to of many, and then it may be seen also, what other people go without of their due, by wanting such teachers, and they who are causes of it, may repent, which would bring great joy into our streets.

It is said further here, that after this was done, the Angel did yet wonderfully in another thing: to wit, that when the flame ascended from the altar toward heaven, he ascended in it, Manoah and his wife beholding the same, that so they might know what he was who appeared to them, even the Angel of God, whom they took to be some man of God, or prophet. Thus they were better confirmed about that which was said to them concerning the child. This, as the former verse, confirmeth us in that we learned there, namely, what a care the Lord hath to ease our infirmities, and to relieve us therein: which being believed of us, is no small refreshing and encouragement to us. But of this point hath been already spoken much in the history of Gideon.

Also it is said here, that Manoah and his wife, when they beheld this, and knew, as it followeth in the next verse, that he was an Angel of God, they (I say) fell on their faces to the earth for fear, as appeareth by his words to his wife afterward. For we may not be ignorant of this, that in those times the people were afraid at the sight of an Angel, or in beholding any signs of God's presence, as in Exod. 19. we read, and Judge. 6. so I say, it was with them, and so it would be with us, if we should have the like occasions offered us: the reason is, first our inherent sin, and the inborne corruption that is in us: secondly, the accusation of our consciences, which tell us what we are in, and of our selves: to wit, most vile, rebellious, and disobedient; the which ought to humble us, when God by such or other means, doth as it were, show us our face in a glass, that through our sin we be afraid, whereas we should rejoice.

In that they did show reverence in such cases, it was their duty so to do: and we owe the same, in respect of God's special presence in the congregation. But as we see it was with them, that in doing a good thing they passed measure in their fear, and it was excessive in them: so we may behold thereby, how hard a thing it is to avoid corruption in our best actions. But as they went too far in one extremity, that they were too much afraid, so we go further in the contrary, for that we come short, and do not fear the presence of God at all, when we come before him in special manner, or very little. So that the reverend behavior of the Fathers toward God, will be an accusation of us for the contrary, when yet we ought to carry our selves reverently in all places. Let the reader look back into the 6. chapter and 22. verse, where this argument is largely handled.

In that it is said in this verse, that the Angel having done that which he came for to them, departed, and was no more seen of them, it teacheth us the same, to wit, that when we have met together before the Lord to serve him, as for example, in the public use of prayer, word, and Sacraments, and have religiously ended these duties; then we should depart, everyone to his place, considering how many and great inconueniencies do follow idle and needless tarrying behind, and loyterings: whereby we do not only forget such good instructions as we have heard (whereas while they be fresh in our remembrance, we might in our returning, either meditate on them, or revive the memory of them by good company, but also fall to drinking, playing, prating, and such like behavior, as whereby we do much more hurt to our selves and others, then we got good by our hearing. The devil hath more strings to his bow then one: and therefore if he cannot draw men to neglect the means altogether, he will busy their heads with wandering, or oppress their bodies with sleep: but where neither of these prevail, yet sometimes he windeth in with thē so by other deludings of them, that he depriveth them of all fruit which they seemed to have got, and that as easily as they may be brought asleep: and not least of all, by occasioning forgetfulness of that they hear, by needless company afterward, or some other improvidence. And while men are yet hot and glowing through the power of the word, he doth cast cold water upon their affections, and quencheth the spirit, which had kindled good desires in them before. And yet few are so wise as to suspect the danger, but think themselves safe enough, and well fenced from the devil, they having so lately been taken up in holy duties, as in hearing and prayer, and so are easily beguiled by him, that doggeth them, though invisibly, from the Church, as well as to the Church, and in it. And this I speak not only of the common abuse of the Sabbath, (which of Christians ought to be abhorred) but even of other meetings occasioned besides, and not avoided. But let this be well considered after their public hearing, besides the shunning of unseasonable companies, that although I forbid not men to return to their lawful callings and affairs after hearing, whereunto the word fitteth them much better (and they are no enemies to the fruit which they have gained in public) yet I say thus much: first, that there ought to be some respite between the one and other (if it may be) so much as may serve to draw the mind and affections together, and settle some reverence upon them, that they rush not forward loosely to matters of another nature, as if with the fool in James they had forgot the hew whereof they saw themselves to be in the glass of the word. Secondly, that if it cannot be that they separate themselves to the reviewing of the things they have heard, Prov. 18. but it must needs be that they have to do with others, as in markets and fairs (where yet Sermons are usual heard by all sorts) or the like occasions: then let men watch more specially to their hearts and tongues, that neither they break measure, nor forget the right manner and end of their companying together, but rather take occasion to season others with such things as they lateliest heard, then to drive out one nail with another (to use the phrase of Ecclesiastes) and lose all abroad which they should have carried home for the provision of their family. But alas, as for the common sort whereunto shall I liken them? They are like to foolish market men, who having stored their purses with money, and their sacks with necessaries, step into some lewd house or other, where they find such companions, as either by gaming, or drunkenness, or juggling, pick that money out of their purses, and their commodities which they had bought, so that they send them home far more bare and empty then they came forth. This dealing is bad enough at a market, but worse at a Sermon, or upon the occasion of religious actions: worse, I say, because the former commonly falls out against a man's will: but the latter wrong, men offer to themselves voluntarily. It is not to be wondered at that there are many such; for as they whom our Savior whipt out of the Temple, because they made the house of prayer a den of thieves, came not thither to serve God, but themselves: so now many come to the congregation, only to meet their copesmates, with whom they are to deal, contract, buy and sell, and the like: the Temple is their place to them where they appoint to concur: their market begins not for the most part, while God's is done. This point is needful to be enforced daily, where such meetings are.

How much more then, are the loose and unadvised gaddings from our own houses wantonly and wailily without any good end, how much more I say, are they full of danger? For of willful goings forth to evil ends and purposes (as in youth and masterless persons is to be seen) I need not speak, all do know how odious they are, and what mischief they bring with them: the most are easily deceived about the other. Dinah Jacob's daughter, who went to see the maids of the country, may be an example to all such. It were meeter for Christians, to learn of David in this behalf, what to answer: when he was of his envious brother Eliab asked what he made there, (his father having sent him thither, namely into the campe) he answered him, is there not a cause? As if he should have said, have I not cause to be here? then I might indeed be justly found fault with. So let all advised persons see cause of their being abroad, and that they are where they may defend their being, to the peace of their conscience. The most mischiefs that are now, or have been, have come by men's leaving of their calling, and going into company without cause, or having cause, by not returning in due time. But of this by the way, more shall be said of it in his proper place.

And this be said of the sign, and that which went before it: now is added to the former in these three verses another thing, and that is a new trouble which befell Manoah and his wife, which was this; that because they had seen an Angel of God, therefore he concludeth, they should certainly die. To whom his wife answered (as more strong in faith, and confident then he) we shall not die, and showeth her reasons, as followeth to be considered. Thus, as I noted in the story of Gideon, we see how a new trouble arose to the good man, and so doth daily to God's servants, marveled at by them no doubt, but in great favor brought upon them by the Lord, and seen of them also that will try it out, and receive it meekly. But of this in the story now cited.

The trouble that oppressed Manoah, and that caused him to break out into these words (we shall surely die) was, for that they had seen the Lord. And by this we see what Angel it was, that was so called in the 21. verse? Even the eternal word, whom here he calleth God, and in the next verse is of his wife called Jehovah, who sometime put on the shape of a man, and appeared to men, as also Angels did. And it is clear in the stories of the scripture, that after good men had seen God thus, or an Angel, they were exceedingly terrified, and out of heart, and looked for no other then present death: for they knew what God had said to Moses, that a man should not see him, and live: but they misunderstoode the words when they took them to be meant of his appearing in a bodily shape, for many had often seen him so, and yet lived after: as both Gideon did, and this Manoah and his wife, with others. The reason of this their fear, read before in verse 20.

The thing I note here, is this: what great weaknesses oppress God's servants oft times, as we see here they did Manoah, of which kind is deadly fear, doubting, and distraction. And who can say, even of the servants of God, that they have not been wound and wrapped in with such sore disquietness either in some sore affliction, while they have thought of the uttermost that might come to them by it, or when in some sudden and deep passion, they have feared some grievous calamity to be coming toward them? In so much, as they have made this resolution with themselves, that they were undone.

And yet they have seen that God hath given an issue out of them, and that they have passed over their heads as a cloud: and they have safely escaped and waded out of them. So that they have not risen from deliberate consideration and grounded knowledge of God's will, but from fear oppressing them, and too unadvised and rash judging, and unbelief, and oft times hasted on by melancholy: unto the which as the best are subject, so yet they must know, that grace and goodness are smothered and overwhelmed in them, when they fall deeply into these disguising of themselves, and therefore that they must be careful daily to watch and pray in faith, that no such oppressing and turbulent thoughts and vexations take hold of them, even as our Savior hath given charge, saying: Let not your hearts be troubled.

And to conclude, seeing it falleth out (as in this story is manifest) that good people may oft times be at this point, and are also (as Manoah was here being plunged into fear) to doubt so dreadfully of God's favor toward them, all may learn by this, how needful it is, for them to gather and get all arguments and testimonies thereof before trials come, and in the days of peace to give all diligence to make their calling and election sure, that in their greatest need they may be quiet and confident, and not doubt in time of trial. One way is to endeavor to have a good conscience always both toward God and men: also to be the same in secret, that we would seem (when we walk most innocently before men) openly to be; with many other such fruits of faith: wherein the folly and senseless blockishness even of many of the better sort may be marveled at, that they can in this so weighty a matter, and of so great use unto them, be so careless. Let the reader look into the sixth chapter, as I have already referred him.

We heard in the last verse, of the great fear that oppressed Manoah for that he had seen the Lord. Now it followeth in this verse what his wife did, when he uttered his fear to her, and in the next and last verse is shown that Samson was borne. When the wife of Manoah saw her husband so troubled, she was better stayed: and therefore counseled, and by reasons did persuade him so to be also. Thus the Lord oft times spareth one of his children, and that also in the same house, when he afflicteth another, and upholdeth one when another is cast down, which is to be marked of us. And this he doth, as we see here in spiritual trials, as well as in bodily health, and visitations: to the end that one may be an helper and comfort to another. And if he visit all together, which is rarely seen, yet he supplieth their wants some other way, in giving that grace to the parties asunder, that they were wont to enjoy one by the other together. And although this mercy be little observed, while it is enjoyed, (men being ready to aggravate their crosses, and amplify them to the highest degree, but blind in seeing God's goodness in his afflicting them) yet such it is, as might full ill be spared, and when it is, it causeth men to accuse themselves of unthankfulness, which hath procured the increase and multiplying of their crosses. We know addition of misery made him who thought it a small benefit to live as a son under his fathers wing, to wish he might be entertained but in the place of a hireling.

To return to the point again, this merciful forbearance of the Lord is even seen oftentimes in one and the same persons visitation: that although he lay his hand upon the body, yet oft times the mind is free, and the spirit is able to sustain the bodies infirmity. Yet I spake not this, as if this were a token of God's forsaking a man, when he seemeth to afflict on every side: for then the Lord drives his people to cling to himself, when all props and crutches are removed, lest they should sink altogether. Job's wife and himself were down together, (as we may say) children slain, cattle and substance destroyed, friends and kindred alienated. And this wrought (no doubt) strongly upon his weakest part: but if the Lord had not been on his side, yea instead of all comfort by wife, or others; he could neither have resisted desperate impatience, even at the hearing of the first heavy message that was brought unto him, nor (much less) have said afterward, Although he kill me, I will trust in him. Therefore although the Lord do ordinarily thus measure out to his children, that all sorrow comes not at once: yet let none indent with the Lord, that thus he shall deal always with him. The Lord is tied to no certainty, or necessity in temporal crosses to his best servants, save only to be their God all-sufficient, and to minister unto them the grace which shall be sufficient. Many have fallen into such straits through infectious diseases, poverty, travail, &c. that they wanted succor and comfort, from the nearest unto them. Only the Lord forsake not his, being nearer to them in misery, then nature can make the nearest friends to each other.

But seeing the woman here, though in regard of her sex the weaker vessel, was yet the stronger in faith, to encourage her husband when he fainted, let us learn, that the husband may not despise his wives counsel, when God shall grace her equally or above him. It is many men's cases to be honored with such wives, who by their faith, experience, knowledge, humility, innocence, and such other good gifts of God, might hardly be wanted, and are much to be regarded. But they that have these gifts, let them be far from thinking on the other side meanly and basely of their husbands, remembering who commandeth them the carriage of reverence towards them: Husbands again must rejoice for them, and not scorn to take good by them, upon a vain conceit that their wives will deny them supremacy, or (as many will say) crow over them. And yet those that want grace, and be otherwise ill qualitied, let them not lean much to their counsel, remembering Ahab and Solomon, in this sin, little differing. See verse. 9. and 10. of this chapter.

Her first reason was this, and it was sound and good: If God (said she) would have killed us, he would not have received our sacrifice. But he hath received it. And how knew she that it was accepted of God? I say, seeing he it was that bad her offer it, therefore it was acceptable to him. And again, the manner was allowable, for that God had consumed the sacrifice with the flame. And we may say the like. That if God hear our prayers, and approve of our weak and poor course of life, we may assure our selves that he loveth us, and therefore will not in any adversity forsake or cast us off. But God heareth not such as lie still in their sins. This reason of the woman (pithy and concludent) may be further extended to this sense: that seeing God had then allowed and accepted them and their offering, when they had less ground to look for it, nay were more unlike to speed of their desires: then much more would he now and in time to come testify his love towards them, having passed his word to them, and in token thereof, devoured their sacrifice. It was his mere goodness (saith she) to give us any access at all to his Majesty, to offer up our requests and thanksgiving to him and to vouchsafe to smell asweete favor from our offering. He needed have done no such matter, it came from himself, it was his free love to us, to reueile himself to us more specially then to others. Doubtless if he had meant to slay us, he would have done it before, and spared all this labor: therefore these are arguments rather, that he will reueile himself yet further to us, and love us more dearly, and give us more cause hereafter to trust him, and give thanks to him. So that when she saith, He means not to kill us: she implieth more, viz. But rather bless us more abundantly then before, so far will he be from killing us. And this argumentation of hers, is not unlike to that of Paul's, Rom. 5. 8. If Christ died for us being sinners, much more being justified in his blood, shall we be saved from wrath. And it serves as a president for God's people, in their doubts and temptations, to rouse up themselves from deadly fear, and to gather strength again to themselves, by reason framed according to this of hers. And thus should every afflicted soul and conscience reason in time of his trouble, and say to himself: There was a time when I was out of covenant with God, had no promise to ground my faith upon, and wanted hope: yet then the Lord visited me in mercy, opened my eyes to see, and my heart to mourn under the burden of my sin, to come to him for ease, and to find forgiveness. Since that time I have had much doubting, and been troubled about believing, and repentance, which have driven me to prove them, and thereupon I have rested, and found peace. Now therefore though I am tempted again strongly to think my estate to be unsound and naught, yet I remember God's mercies of old, and therein am and will be comforted. If God had meant to forsake and cast me off quite, he would not have proceeded so far with me as he hath done, he would have let me lien still in darkness, unbelief, hypocrisy, &c. and taken less pains to call me, change me, reform and govern me. These betoken not hatred, but love, no more then the devouring of the sacrifice argued that God would kill Manoah and his wife. Doubtless the Lord who did owe me no such favor at all, shown me mercy freely, to the end he might show me more in time to come, and finish his gracious work in me. And thus I construe all his dealings with me hitherto, his enabling me to pray, and to believe, to hate sin, to grow in knowledge, and to enjoy his blessing upon all these to much increase. Let others say as they will: I will not be so unthankful as to think he hath done all this in vain, that were to mock and deceive me: but I verily believe all was and is for good, and therefore that I shall see more promises fulfilled, till I see the Lord himself in the land of the living, &c. But here I end.

THE SEVENTIE FOVRE SERMON ON THE XIII. AND XIIII. CHAPTERS OF THE BOOK OF JUDGES.

O F the first reason of Manoah's wife, we heard in the last sermon. The second followeth, which was this: he appeared again & again to us (saith she) & instructed us what we should do, whereto also she said to her husband, we attended readily (as you know) and believed his words: (for thus we must understand her, for as much as the word profiteth not, if it be not mixed with faith) therefore she concludeth, that they should not die. And this, which was in her so commendable, is no less in so many of us, as the like is found, but an especial gift of God, to uphold our selves in trials, and then to believe God, and give credit to him, when we have nothing else to depend upon. But if we be faint in trouble, then, as Solomon saith, our strength was never great. And as it was no small trouble to Manoah so to doubt, in like manner shall we find it. Further, out of this second reason of hers rightly understood, we learn, that although this is no good consequent, God hath sent his word among us again and again, therefore he will not destroy us, but loveth us: yet let us take it, as it was both meant of her, and practiced of both her and her husband, to wit, that they received the message at the mouth of the Angel, and believed his word, being confirmed by a sign, and then the reason is good, in this manner: God instructed us, and we received it, therefore he will not destroy us. And thereafter is our instruction. For if we embrace and believe the doctrine of the scripture, that it is for our use and benefit, and receive it, not as the word of man, but as it is indeed, the word of God, and it be sweet to us, as the honey to the taste, as the Prophet spake, then may we be sure that we shall not perish. But more particularly, the words of this second reason having relation to the Angels message, give us occasion to look back into the nature and quality thereof. The Lord (saith she) hath told me, that whereas I was barren, I should conceive a son, and that he should be an instrument to save Israel out of the hands of the Philistines. The time also he hath appointed, the manner of my diet and abstinence he hath prescribed, adding the reason, because the child must be a Nazarite. And this he hath not once to me, but the second time to us both testified, and we have rested therein, believed the report, and received a sign. What? shall we now think God will kill us? How then have we believed the message, seeing that if he kill us, it is not possible that a child should be borne and begotten by us, and therefore all the other particularities are absurd and frinolous. Or, if we still believe the word of God, how can we say, God will slay us? Thus doth this woman bestir her self to settle and restore her husband, by a strong reason drawn from their faith in the promise of God, which could admit no contrariety, except God hi • self could be charged to be opposite in his performance to his promise. And this shows how rarely God hath graced this woman, that she (a weak creature) should be able thus to rest her self, and under-lay her husband, by an argument of the greatest force, which might not be gainsayd, except gross absurdities were granted, yea impossibilities, to wit, that God might falsify his word. And in such cases as Manoah was, no less evidence of truth and proof would have served the turn. It commendeth this duty unto us when we shall be tried in the like manner, to wit, that we suffer not our selves with Manoah to forget who it is that hath made us a promise of forgiveness, and who hath assured us that we shall not perish, but be kept to the resurrection day. It may be, that in some great and sudden fear, or trouble, the Devil may quite spoil us of the remembrance of the grounds whereupon we have built our faith, and strip us naked of the experience of our faith, which in time past we have had the fruit and benefit of, yea and the particular circumstances also, which have added great force and likely hood to the truth of the promiser: as we see in poor Manoah's example. But then should we step forth with this woman, and accuse our selves for this our forgetfulness, as Christ did the two disciples, saying, O ye dull and slow of heart to believe, &c. and give no place to our unbelief, struggling against our weakness, as a strong man (whose hands and feet are bound by thieves) to break the bands and get the use of our joints and limbs, to help our selves withal. Then should we strive to call back the word of God to our minds, whereupon in times past we built our faith and confidence: and so shame our selves, that we did not still ascribe to God the honor of believing him, which in times past we have done. Nay more, we should embolden our selves thus, that we cannot be disappointed of our hope, (whether it be of any deliverance present, or glory itself hereafter) except God himself can be convinced of falsehood, which is impossible, and to say so were blasphemy; for he hath passed his word to us, we have been persuaded of it, and had clear testimony thereof at sundry times: so that it is as sure our state is good, as that God's word (so much as in one jot or title) cannot be frustrate. In things merely temporal there may seem a repugnance between the Lord his secret will, and his revealed: I say, seem, because men e • large temporal promises further then they reach. But in spiritual promises there is never any repugnancy at all, where faith is ready at hand to argue with this woman thus: If this should be, God should be contrary to himself, which is impossible.

Now in this lastverse, (for I refer the next to the Chapter following) the birth of the child Sampson is mentioned, as the sign thereof was given before by the Angel, and how the Lord prepared him for such a purpose, as to help his people against their enemies, by giving him strength of body, and courage of mind. About his birth, after his parents had received a promise from God of having such a child, yet there were many doubts in them, which now we see were all answered.

Even so we are to know, that though there be many thoughts of heart, and much heaviness in God's people about the enjoining of the sundry good things that God hath promised them before they be accomplished, yet we see God in his appointed time effecteth and bringeth them to pass. It is true, that by reason of the much unbelief that is in us, yea, though sometime it be well purged out of us, we are every while doubting till we obtain the things which are promised, and yet some of them we live to see performed: and as certainly shall the rest be also, even as we see the promise that a barren woman should bear, came to pass to the parents that believed it, that God's deed and his word may be one. And this is true in the promises of removing any judgments or crosses, as by the malice of the wicked, by pain, penury, or other oppressions, or of any blessings temporary, as well as of grace to bear afflictions, or to use prosperity rightly, or of a good end of our days. How many and great promises had David of the kingdom? yet through not only the long deferring thereof, but also the admirable and manifold oppositions that he met with, what likelihood was there that he should ever have enjoyed it? in so much as upon the sight of them, he brake out himself, and said, I shall surely die by the hand of Saul one time or other, but yet came it not to pass that he enjoyed it, and was stablished in it. Therefore let all those who have a part in the promises of God, count it their singular privilege and honor to have the Lord of heaven and earth thus bound to them, (as indeed to be out of this compass is the greatest misery, though a man had all abundance) let such, I say, rejoice daily that they are reckoned among them whom God hath assured to grace, enlighten, purge, govern, uphold, and hereafter glorify. And let them watch and wait for the performance of these promises, seeing that he who hath made them, and in whom they are made is no man, that he should change yesterday and today, and the same forever: renewing his mercy daily. To hold this by faith is the believers crown: let him beware that none take away his crown from him.

As the child grew up, so it is said, the Lord blessed him with common gifts of the spirit, as it is manifest that this is to be understood: but it is not so clearly seen that it should be understood of the more special gifts also that are peculiar to the godly. But yet forasmuch as the word [blessed him] is general to both kinds, and not restrained to one kind only by the holy Ghost, we have no reason to restrain it, but to take it generally, and the rather, for that the worthy acts he did were fruits of his faith, as we see Hebrews 11. and it followeth after, that Sampson was induced with special gifts of grace, as well as with courage of mind fit for a valiant man, and bodily strength suitable to pursue his enemies. And this is said of Samson, as being a type of Christ, of whom it is said, that he grew in favor, &c. (Luke 1. last verse) as in years and stature.

Whereby we see, that all good gifts which we enjoy are of God's free bounty communicated to us: as the Apostle speaketh. And the graciousest, wisest, or he that excelleth among men any other way, is beautified with the gifts which he hath, by God who giveth them. No man hath anything of his own, but sin. The heart of man is only, and always evil: and as the heart is, so is the man himself, that God may be all in all. Therefore it is a sin to be bewailed in the most not meanly, that they make no haste to sue to him, for all good that they would have, as we repair to the fountain and spring for water, neither (having obtained them) do praise him for the same, nor use such blessings to honor the giver. So that if any should desire or long for any gifts of God that we have, we should not make them fall into an admiration at us, but they should be sent to the author and giver of them: and lest we might take any part of God's due and honor from him, we should answer them as Joseph did King Pharaoh, and Daniel Nebuchadnezzar, The Lord hath revealed the secret hereof to us, but we have no such wisdom in us, more then other men. This be added to that which heretofore hath been said by occasion of the like words before, as chap. 11. 21. 32. and many other places. And so much of Samsons birth, the chief thing in this chapter, and of the things pertaining thereto: now in this next Chapter I proceed to his marriage.

THE SEVENTIE FIVE SERMON ON THE XIIII. CHAPTER OF THE BOOKE OF JUDGES.

N Ow followeth the second general point in this second part of the Chapter, to wit, first, the double journey of Samson to this woman, which was to be his wife: (in both the which, he was accompanied with his father and mother:) whereby it appeareth that they knew God's will then, about his marriage, better then they did before: and secondly, what fell out in both journeys by the way; and this to verse. 11. His first going to her at Timnah, with that which fell out therein, is laid forth in these two verses, and that is this: That as he went with his father and mother, (he going aside from them out of the way) a young lion met him, roaring on him, and the spirit of the Lord came upon him, and though he had nothing in his hand, yet he rent him in pieces: but he told not his father and mother what he had done.

And by this that fell out by the way, God would give to Samson a proof of the strength that he meant to endue him with afterward, that he might be bold to look for power to do greater things. And now, this being said, it remaineth that we observe more particularly that which concerneth us, out of this story. And first this: that when his father and mother understood that his marriage pleased God, they went down with him to the woman whom he should marry, to finish the agreement betwixt them, and to countenance and further him every way in it. So parents, when they see that their children's attempts, either that, or any other way, be pleasing to God, they should be ready to help and free them by all means from delay, and trouble and grief thereby, as much as in them lieth; even as in the contrary they are bound to cross and hinder them, lest if they should allow them in their evil course, their children's sin, beside their own bad example, should be chiefly laid to their charge. And this assistance of theirs unto Samson, is further mentioned in the 8. verse of this Chapter: therefore let this only be here noted, that parents be very wary lest they turn that authority and power of theirs, which God hath given them for the good and benefit of their children, that they turn it not (I say) unto the destruction or damage of them, by laying the bridle in their neck, and so embolden them to evil, by their allowance, counsel, or example.

Now in that a young Lion is said to have met him, (not a whelp) which had been like to have fawned on him, and played with him, but one that was full grown, (for the word signifieth one of full growth) and therefore neither pleasant, nor kind, as sometime they be, being as yet not grown: in that (I say) such an one being cruel and fierce, did set upon Samson, as the nature of them is to do; which thing so falling out, suppose we in that case, that he had gone about any unlawful business, behold what ill success had followed it? Even as we read for example, how it fell out to the man of God, who came from Judah to reprove the Idolatry of Jeroboam at Bethel, who, seeing he transgressed the commandment of God afterward, in going into the old Prophets house to eat bread, (which God had forbad him to do) loe, a lion met him, when he was gone out of the town, and slew him.

And it was an apparent correction of God upon him for that; for though in other things he had obeyed God to his high commendation, yet because in that one thing he had done contrary to the charge given him, (he being told by the old Prophet of Bethel that he might do it) we see what an heavy judgment befell him. It teacheth, that we ought to see in all the manifold actions of this life, that we look we have good warrant for the taking in hand of them, and the going about them, lest we meet (I say not) with a lion, but with the Lord crossing of us, worse then a lion could hurt us, some way to our little liking in the midst of the hot pursuit of our desires, and that either with outward resistance of us, as he did Ahab by Elias, when he was going to take possession of Naboth's vineyard; or with inward wound of conscience, as most commonly he useth to do, to such as have knowledge; or with hardness of heart, which always hindereth and keepeth away repentance. And by occasion of Samsons journeying out of Judah to Timnah of the Philistines, I say more particularly, let such as travail, (whether within the land, or beyond seas into foreign countries) see, that their errands are lawful and warrantable, not expressly crossing the Lord's charge, (as that of Shimei did Solomon's) lest although they scape Shimei his punishment, yet a worse befall them. Remember Dinah, and Gehazi. Nay, see they not only that their business be good, but look they also that their affection be well and orderly carried thereto: otherwise their seeking after novelty, curiosity, vanity, (I speak of them that do so) or their sinister intent any other way, will mar their action of travailing, be it never so lawful. And as that is nourishment to one creature, which is another's bane; even so is travail to sundry sorts of men, though to some other it be good and profitable. It is apparent that many travelers who went out with no evil purpose, yet being unarmed against evil, and not strongly resolved to depart from it, have rushed upon the pikes, tempted God, cast themselves upon straits, and endangered their bodies, lives & consciences manifold ways. I speak to such as profess to have God the directer of their ways: as for others, let the dead bury the dead. That is a journey well undertaken, which a man can take in faith, and sanctify it by prayer, and so commit himself therein to God's protection and blessing. And surely if we go otherwise to work, we are as able to bear meekly and patiently; either disappointment, ill success, or any hard accident that shall befall us, as we are to encounter a Lion, if he should meet us. But beside these untimely and unseasonable travailings abroad, there are other no less dangerous at home, or near at hand: and among the rest for example sake, when the Sabbath is abused to wanton and waily gaddings, to stage-plays, gaming houses, drinkings, on which yet by God's commandment the most lawful common actions and ordinary business ought not to be done, which may be done on other days. This is one instance of many other wicked iourneyings and travailings on that day, which are as usual with the ill disposed, as it is ordinary among the better sort to hear the word preached, or to use any other religious exercises. But although such persons have no stop in their way to turn them back, neither do meet with the opposition that Balaam did, to hinder and cross their desires; yet they shall reap the wages of their iniquity, as he did, and wish they had kept at home, and been free from such company, with many stripes.

The meeting of a Lion by Samson, which was (as we have heard) with the peril of his life, yet was to him, as God did use it, an occasion to try, declare and show forth God's power and strength in him, which should else have been hidden. For the spirit of the Lord stirred up in him an extraordinary gift of might and manhood, more then is to be found in the strongest person, whereby he having nothing in his hands, did yet tear the Lion in pieces, one part and member from another, as if it had been a young kid or lamb.

By this example we may learn, that though the cross be to us as fearful, when we see it coming toward us, as a Bear or a Lion is to meet with, yet the Lord who loveth us, as he did Samson, doth use by his quickening grace, to hearten us against it, so that we find it to turn to our great good and benefit. But let this be marked which I say: that God doth by his special grace bring it thus to pass, not that we should look for it by extraordinary means, though he dealt so with Samson, but we are to believe and wait certainly for it, because he hath promised it, and by the help thereof, we shall not need to doubt, but that such strength shall be granted us, as shall put away fear, or at least abate and restrain it: but without that help from God, we shall fear and be troubled, when we do but hear of the cross or danger, as at the sight of a lion, yea and be disquieted and overcome with the heaviness that we have for it, as if we should meet a Bear.

We have too many examples of this weakness and fear in God's dear people, as in the servant of Elisha, who when he saw an army of Aramites compassing the house, cried out, and said, Alas (master) what shall we do? So in the Disciples the like is to be seen, who through their unbelief, thought they had seen a spirit, and were sore afraid, when yet that which they feared was Jesus their Master, coming toward them, to comfort thē: So that we of our selves indeed, are most timorous even when we have little cause, much more otherwise: but yet when great afflictions oppress us; God being with us, as I have said, we are able through his might, to do great things, as the Apostle saith, I am able to do all things through the help of Christ, who strengtheneth me. Yea so great odds is there between one and the same man oppressed with fear, though for a small trouble, when he is taken on the sudden, and with a great one, when he is provided for it, as between the heat of the least candle, and a greatest fire. He that fainted at the one, when he was weak in faith, escaped and overcame the force of the other, being assisted therewith, as hath at large been shown in Gideon, at one time afraid to go and behold that campe, which after he blanckt not both to encounter, and to conquer.

And this whole story of the Lion, all that consider, may understand, that it tendeth directly to this end, to prepare and make Samson able to bear the displeasure and enmity of the Philistines, which was afterward raised up against him, the Lord giving him strength for that purpose: and that it might minister matter for the riddle which he did after propound to them, whereby they did sore provoke him. By the first, learn, that when God indueth men with excellent gifts betimes, (as he doth many) he thereby declareth, that he will both double and multiply them in those persons, and also use them to serve him to singular purposes, if their proceeding be not hindered by some sinister practices of theirs, to stand in their way, or by the devil and his instruments subtilitie, diuerting his good gifts to bad purposes. This is apparent by that which God did work in Samson in his first years of discretion, and when he was yet but young, compared with that which followed afterwards when he made strip and waste of the Philistines. Even so when he will work (I say) in more special manner by some in future age, he will give signs thereof in younger years; which is notably to be seen in David, who in the great danger he was in by Goliath, (when Saul told him that he was but a boy, but he whom he undertook to fight with, to wit Goliath, was a man of war from his youth) answered unto Saul, Thy servant kept his fathers sheep, and there came a Lion, and likewise a Bear, and took a sheep out of the flock; and I went out after him and smote him, and took it out of his mouth, and when he rose against me, I caught him by the beard, and smote him and slew him. Therefore this uncircumcised Philistim (said he) shall be as one of them; seeing he hath railed on the host of the living God. And the like is manifest in Samuel, whom because the Lord meant to make a more then ordinary instrument of his glory, in the function of both Judge and Prophet: therefore he revealed himself familiarly by visions unto him, in his tender age, yea before he seemed to be of discretion, and ripeness of years and judgment, the Lord began that work in him early, which in time to come, he meant to accomplish in great measure. So that we see that the religious and prudent training up of young ones in the knowledge of God, and of themselves, and good literature, (being the ordinary means nowadays to promote this work of God in time to come) is not to be despised: much less the towardliness of such as whom God in their youth shall begin to grace above others, is to be snibbed and checked, as the practice is of some brutish persons to scorn and reject such, saying: Tush, what reckoning make ye of such? A young Saint, an old Devil.

This truth is exemplified in many young persons at this day, who by good education do show very great towardness: as scholars in the University in their learning, and other in the country, both young men and damzels in such things, as wherein they are trained up, and both sorts in the practice of Christianity far differing from the common sort of youth, who are saucy, disobedient, and profane, and give fearful signs of mischief working, and sustaining misery afterward. And out of them he raiseth excellent instruments, some fit for Magistracy, and some in other places to do much good in the Ministry, not to be teachers only, but also fathers begetting many children to God, and others to bring forth much fruit to his glory. And herein that prophecy is verified, that in those days the Lord would pour out his spirit upon all flesh; not old men only, but even the tenderest, young men and maidens. A fruit (no doubt) of that unction of Christ Jesus the arch Prophet of his Church, who began at the age of twelve years to give demonstration of strange forwardness, for wisdom and grace, because in his riper years he was more fully to declare that he was anointed with the spirit without measure.

These therefore whom I spake of before, if they use well the gifts of God, as David and Samuel did, which they received in their youth, shall (after they have gotten experience) see how God prospereth and enlargeth them to their sound and great rejoicing, and the good of many other, and help to to cast down, and destroy the works of darkness, and of the devil, in places where they be not too strongly resisted and set against, by such as love darkness more then light, because their deeds are evil. But if after they have begun well, and in their younger years given great hope, if (I say) they coming further into the world, shall be dazzled with the deceitful beauty of it, as though they had found a better portion then grace, and shall be blindfolded with profit, pleasure, and promotion, so that thereby they cannot do their former works, they shall complain too late (when all these must forsake them) that they were once in the way to do well, if they could have seen it. And all may see, that howsoever they woond out of the devils hands in the first main temptation, wherein they were in danger to be brought to despair, and in the next also, which tended to bring them to presumption; yet that he hath prevailed against them in the third, about the glory of this present world, and thereby hath deceived them.

And thus much be said of the first thing which I mentioned now last in this verse, to wit, of the gifts of God appearing in Samson, in the first years of his discretion: of the second, namely, that this story doth minister matter of the riddle afterwards, I will speak in place, where I shall have a fitter occasion offered, namely in the fifteenth Chapter.

Lastly, in this verse in that it is said, he told not his father nor mother of this that he did to the Lion, it shown both that neither he himself was vainglorious, (for then not only they, but other should soon have heard thereof) but also it appeareth, that he saw no cause nor end of uttering it to them at that time. So let us learn when to speak, and when to hold our peace, and to be silent, even when our speaking can do no good; or more hurt then good, or when it cannot but do hurt. And by this rule, which guideth us how to be silent, and when; let us also learn how to speak, and when, namely, when we see it may do good, and no hurt, or more good then hurt. The same is repeated of him in verse 9. and agreeth with that which I have often urged in the general, to wit, that we should show all godly wisdom as well as uprightness in our doings: as our Savior Mat. 11. would not commend John the Baptist before his Disciples were gone, lest it should have as much hindered them, as profited the people.

NOw it followeth according to the division made in the second verse of this second part of this Chapter, how Samson went to agree with the woman, and his father and mother with him, as we heard they did in the seventh verse: and that his father, when they came thither, did that which pleased him in concluding the match with her. For that is the sense of this first of these verses: to wit, that where it is said, he did speak the things that pleased Samson, we should understand that to be meant of his father, that he talked with the woman to the good contentment and liking of his son: also here is shown, what fell out at this their next going up in the way when he went to receive her, and this to the 11. verse.

But here I must a little stay the reader, by occasion of a doubt arising out of the 8. verse, to wit, in that it is said, Samson went aside to the carkeis of the lion, and took honey out of it. For seeing he was a Nazarite, as appeareth by cap. 13. 5. and chap. 16. 17. it may be thought that Samson either sinned against the rule of the Nazarite, or else had a special dispensation to break it. Touching the rule, we read Numb. 6. and particularly verse. 6. that it forbad coming at a carkeis. And yet we should be uncharitable in casting the blame of willful sin upon Samson, and as rash in justifying any dispensation, seeing neither of both are mentioned or intimated in the text. The answer is, Samson neither sinned against the rule, nor was dispensed with by God: and the reason is, He was tied to no such rule. And seeing it will be demanded still, How then could he be a Nazarite? I answer again, that we must make a difference between Nazarites: Some were borne Nazarites, and by an immediate ordaining of God, separated to this profession. Others voluntarily undertook the vow according to the Ceremony. Both sorts had something common, both the profession of a more strict and pure worship of God, and some ceremonies annexed thereto. But they differed herein, that as the former sort were necessarily tied to that estate, and that for their whole life, so they had privilege allowed them to be exempt from some ceremonial observances which the vowed Nazarites were tied to. For as the vowed Nazarite was voluntary, and for a certain space of time only, so for that time he was bound indifferently to all the Articles mentioned in Numbers. Samson then (I say) was no voluntary or vowed, but a borne and ordained Nazarite extraordinarily. And therefore though it be probable that he was tied to more then his long hair, as namely to abstain from strong drink, (as his mother was) yet it is clear that he was free from this ceremony of touching the dead and sundry other. Of the like ordination was John Babtist, as by the text appeareth, Luk. 1. 15. This answer is applied by them who hold our Savior to have been a Nazarite (not by the place of his education only, Matth. 2. 23. but by profession also) to salve the objections of his drinking wine, coming to the dead, &c. but how soundly I will not here inquire: only this I say, if that could be proved that our Savior was a professed Nazarite, then those objections hinder nothing, because they only oppugn the vowed, not the ordained Nazarites. But of this, thus much. Now I proceed to the doctrine.

First, here by Samsons father and mother going with him to conclude the marriage, it teacheth, that when parents see that the match which their children upon just occasion propound to them, and desire their consent in, is of the Lord, and pleasing to him, they ought (as I said before) to be ready to further and accomplish it in the best manner, and with the best conditions that they can: so their children may in reverence desire them, that seeing God doth allow and bless them herein, that they would not hinder them. But if they make their matches so that their parents and guardians may not, neither dare be seen in them, as it is a great blemish to themselves, so it is just that they be both held back by them, and their attempt stayed therein; let them therefore submit themselves to the Lord, and give their parents the honor that is due to them, lest they make them most strangers in this work, who should be chief doers in the same, and by that they may know, that their prospering therein shall be small. But for this point, let the reader see that which I have noted of Caleb, chap. 1.

After Samson and the woman had agreed about their marriage, he went again afterward and took her to be his wife: and what fell out in the way as he went is shown. By the first of these two, in that he married her afterward and took her for his wife, when he had now first consented with her to live together as man and wife, and that with his parents agreeing thereto; all these do prove that the uniting of one man and one woman together in marriage, is a solemn ordinance of God, and appointed by him, and so it is likewise blessed by him, where he is obeyed in it: and that the loose and brutish living together otherwise, (as one man with many women, &c.) is most unfitting a Christian, and contrary to God; ordinance, and bringeth forth most noisome evils: even as the parting and separation of one of the married persons from the other, save for adultery, is odious. And this of the first of the two points be said briefly, seeing occasion is offered to speak more particularly of it elsewhere.

The second thing in these two verses, to wit, what fell out in the way as he went, was this that Samson went aside, as he travailed to his marriage, to see the carkeis of the lion which he had rent in pieces, and what was become of it. And he found in the body of it, a swarm of Bees and honey: a strange thing to behold, for those creatures love the sweetest places, and not those which are unsavory. But the Lord had so brought it to pass, and that his father and mother should eat thereof, and yet not know from whence it came, to the end that it might minister matter for the riddle that he propounded at his marriage, whereby occasion arose to him of pursuing the Philistines. Thus God prepared the honey in the body of the lion, and directed him to find, eat, and give it to be eaten.

By this that I have now set down in these two verses, we may see, that when God pleaseth either to punish or bless, as here he did both, (for he intended a blessing to Israel, and a punishment to the Philistines) he will use means for the effecting of the same, though we see not always how, and extraordinarily, rather then they shall fail, and not come to pass. And so when he purposed to deliver his people out of Pharaoh's bondage, and none saw how it could be, they being hedged in (as it were) on every side, he made a way (we see) for them thorough the red sea, as it had been by the high way, and dry ground.

Even so be we persuaded, that he having appointed and purposed to do us good in this life, who fear him, and to bring us well through all difficulties, as he hath promised, and to finish our course with joy; he will most certainly do it, though we see not how, but it may seem oft times to us impossible, for he hath many ways to bring his will to pass. Even as he did, when he delivered Elisha the Prophet from the army of the Aramites, by an army of heavenly soldiers, and when he promised great plenty of corn by his Prophet on the next day, when yet at that present they were almost famished, he did (I say) perform it, and that by the means of four leprous persons, in so much that a great man near to the King affirming, that although God should rain down corneout of heaven, it could not be so; yet he lived and saw it so, though he lived not to eat of it, even as the Prophet had told him. And so be we persuaded that whatsoever he seeth expedient for us, he will bring it to pass, though we see not how, he hath ways enough; and that which he doth not for us, we must willingly submit our selves to want and forgo, as knowing that it were not good for us to have it granted. Whereas we in our troubles and fears either about grace to be granted us, or deliverances to be wrought for us, do either smoother our faith, by fear and despair of help, or break forth into open murmuring and discontentednes, which in time causeth us to shift and make way for our selves by using unlawful remedies. And by this means we double our affliction, both for measure and continuance oftentimes: or else shake it off, as the asse doth his burden, not staying God's leisure, till he case us: so that when the next cometh, we are vnfitter for it, then for the former. Now if we (being in our selves most shiftless) could behold that alsufficiencie of power which is in God, and the variety of means which his wisdom can work by, for our deliverance, this confused and distrustful behavior of ours should in great part be cured. Especially, seeing whatsoever power he hath in him to succor us, his distressed servants, his love setteth him on work to show and exercise it, and all for our exceeding benefit and good. David saw not before Saul's coming against him, by what means God would rescue him, neither was it needful seeing he had promised so to do: howbeit he waiting by faith the issue, he was delivered, and so saw how the Lord wrought it for him: and thereby gathered, that so he was able and ready to do often in the like danger, rather then his promise should fail and be falsified. Thus we should hearten on our selves to wait with patience through all difficulties, till we have finished our course with joy.

And in that he told not this either to his father or mother, which was very like he should have done, (it being a strange thing to find honey in the carkeis of a Lyon) and we are all given to tell such things to our friends, as are seldom heard of, and are like to be wondered at, as news very welcome to them, yet I say, in that he signified it not unto them, it was wisely done of him to conceal it, whether he then thought to make a riddle of it, or no, it is uncertain, as after he did: for then, if he had told it to them, it might easily have been known to many, and so it had been like to have by some means been disclosed to and among the Philistines, as we see it was afterward, when he told it to his wife only. It confirmeth us in the former doctrine out of the seventh verse: namely, that we be very wary to conceal things that need not be uttered, especially secrets, when we see no good can come thereby, but by concealing them there may. And because it is not easy for a man to foresee every inconvenience which may come of unseasonable speech; therefore it is the wisest way for us to cut off all talk, whereof we see not some good reason to move and warrant us to utter it. Now if there grow any inconvenience thereby, notwithstanding our care and respectiuenes, we shall have the less to accuse us, as we see in David's fact, 1. Sam. 21. I mean in his requiring the show bread and armor of Golia from Abimelech in the presence of Doeg, necessity drave him to ask it, and Christ defended the fact, and therefore he had less cause to be troubled, though much hurt arose by it. To them that object, that Samson told the riddle to his wife, which was more dangerous then to have opened it to his parents: be this taken for an answer, that he offended greatly in so doing. And we may learn by it, that we may possibly show wisdom in some part of our life, whereof yet we may fail, without great heed taking, afterward.

We have heard how Samson went to take his wife, and what fell out by the way. Now followeth the third point (in this second part of the Chapter) to wit, their meeting to accomplish his marriage, and what things were done thereat, and they were especially four. The first, he made the Philistines a feast, in this verse. Secondly, what the Philistines did to him: verse 12. That is, they provided thirty companions to be with him; Thirdly, Samson propounded a riddle to them, with condition what they should have, if they could tell him the meaning of it, within seven days, and contrariwise: and this to the midst of the 15. verse. Lastly, how they labored to know the meaning of it, but could not, till the seventh day, and then they told it to him, having gotten it of his wife before: and this to the twentieth verse.

The first of these 4. things mentioned in this verse, was, that he made them a feast: his father going down with him again, (no doubt) to be a comfort to him in that strange place, and to countenance him, as I have noted twice before in verse 6. &c. And it is added, that Samson did that according to the custom of the place, for so the young men were wont to do at their marriage. Here by this custom (not unlawful in it self) we see it hath been an usual thing to call friends together at such times of marrying their kindred, to feast and rejoice one with another. It hath been the practice of the good, as well as of the bad: neither is it our commendation, simply to shun the civil or indifferent actions of common men, and the multitude; but this indeed is to be looked to, that we conform not our selves to the evil manner of using them in the age we live in, Rom. 12. And as for this one custom and fashion of feasting, as Samson used it, so Christ was present at a marriage feast in Canan a town of Galilee, where many were met together, and he approved their feasting.

And as for the bad, Laban made a feast, and called together the men of the place, when he gave his daughter to Jacob to wife. So also did the young men of the Philistines use to do at such times. The action therefore having been the practice as well of the godly as of bad people, in it self is indifferent to be used; and as it may be done lawfully, so it may also be omitted, because wicked men have used it, who do nothing well: and therefore as it falleth out for the most part, that the greatest number that meet at feasts are none of the best, it may be seen oft times more convenient to omit the meetings of such, lest much wickedness should be committed by them, and lewdness in tongue and behavior, to the dishonor of God, which is the more easily done, when they have well filled themselves.

Or if it cannot be altogether let pass, yet a smaller company would be gathered, especially of such of our friends as are of the best sort of people; and for the other, if they must needs be there, they should so be placed at the table, that as few of them be set together as may be, and that it be observed, that they may be soon interrupted and broken off, (by such as sit near and are better minded and wise withal) if they should fall in any offensive behavior. As for our Savior Christ, he gave good example at the marriage where he was present, and took occasion, by the miracle which he wrought there, to hold them occupied in good talk, and to turn the people away from the contrary; and we as far as we may see our company to be to good ends, as that we may be like to do good, or take good so and thereafter to use it. And this be said of this point here, having before touched it, and having occasion to speak fullier of it afterwards.

Further, by this that is said here, that the young men used to make a feast at their marriage, and therefore Samson did so, we see the force and strength of custom how it prevaileth, and is as the Medes and Persians law was, that is, not easily broken. Such a custom that was, that the people at their desire had a prisoner delivered & set free to them at the Passover: by means whereof they asked Barabbas a murderer, rather then Jesus. Such customs as are bad are continued still, whereby disorder and revel is maintained, even fruits of darkness, into the which the people is so reuited, that though the preaching of the Gospel hath bewrayed and brought to light the shame and odiousnes of them, yet they can hardly be broken almost in any places. As the profane spending the greatest part of the Lord's Sabbath in carding, drinking, feasting, and such like abomination, and other such, in every country after the manner thereof, making it a day rather held to Bacchus, or Saturn, then the Lord. And the same may be said of the riotous and intemperate misspending of the twelve days, and certain other days in the year, far worse passed, then (I say not Papists) but even Heathens oft times use to do. And except the putting down of Fairs, that were wont to be kept on the Sabbath (which with much ado were some years agone abolished) I remember not many more ill customs overthrown and put out of use. As for the overthrowing of many blind, dangerous, and disordered Alehouses, (for there is use of the honest, for the necessity of travelers) it hath indeed very commendably been gone about by some honorable and worshipful persons; but yet through the upholding of them by some gentlemen and others, to their small credit, they remain still, to the working of much evil and mischief thereby in most places. As for those that are good customs (to say no more of the bad) they ought; and other that be not hurtful, may be suffered and continued. And in that respect (I take it) did Samson here, after the manner of the young men, make a feast to the Philistines.

But to proceed, they being on both sides met at the marriage, I mean Samson and his friends on the one part, and the Philistines on the other, the holy story showeth what the Philistines did: to wit, they took thirty young men (for they had choice enough) but the friends of Samson being strangers there, could not command such a number, neither is it like that the Philistines would have liked it: so that it cannot be meant of Samsons friends, that they took thirty men to countenance and honor him, but of the Philistines, who when they saw what manhood and stomach was in him, and that they had need to beware of him, they gave him thirty men (pretending they did it to honor him) to attend upon him, which indeed they did for fear of him.

In these Philistines we may observe two things: the one is, their policy: the other, the care that they had of, and over thenselves, when they thought there was danger towards them, and cause of fear. Policy (I say) was in them, for that when they feared, they would not seem so to do, but covered it with a fair cloak, namely in appointing thirty companions to him, as if they meant to set him forth and countenance him. This the light of nature did teach them, to keep themselves from danger and harm. Neither were the means evil that they used for that purpose, though it must be granted, that it was all one to them whether they were or no.

So much more we being more clearly and fully enlightened by the written word of God, may in great peril not seem to fear, when it can do us no good (but it may put us to reproach:) but use such lawful help, as we have at hand, to repel the same, though we let it not appear. Even as Paul did, who when he was in great ieoberdie of his life by the Pharisees and Sadducees, and like to be rent in pieces betwixt them, he bewrayed not to them what he feared, but used that help that God shown him, that was this policy, that he said with a loud voice among them that he was a Pharisee: whereat there was a sudden division of his adversaries, the one sect being against the other; and the Pharisees holding with Paul against the Sadducees. Only let no man (by this that I have said) justify his shifting and unlawful policy in bringing himself out of trouble: among which sort of shifters at this day, the most bold and dangerous and devilish is this treacherous crew of Jesuits, who when they have brought themselves into the briars by their villanous doings, seek to relieve themselves by lyings, equivocations, and perjury, or flying (if they can) from coming to their answer.

The other thing to be noted in these Philistines, was their wise care to keep themselves from hurt by Samson, when they saw him to be a man to be feared, and this they shown herein, that they set thirty men of their own country, as if they would have honored him, (much like Herod, who pretended that he would honor Christ, when he sought to kill him) whereas they intended no such thing, but to set them as watchmen to take heed that no hurt might be wrought by him against them. And as they did by the light of nature thus provide for their own safety, so we ought wisely and warily to prevent danger, where it is coming towards us: and to be wise as serpents and beware of men, as well as to be innocent like doves.

We have great cause in these days to beware whom we trust, and to whom we commit ourselves by giving credit to them. Our Savior hath left us a good example behind him, whereby we may take heed how far we commit our seiues to men. For when he was at Jerusalem at the Passover, many believed in him (it is said) when they saw his miracles that he did. But Jesus did not commit himself to them, seeing he knew what was in them. Teaching us to be circumspect, how far we trust them, whom we do not sufficiently know. Many smart for that they are too light of credit: namely, for that when they hear fair words, and conditions, they are ready thereupon to put themselves into their hands. Whereas they should know this, that they who are not faithful to God, will not be faithful to men, as Papists and loose professors. It hath been many men's utter undoing, who have too rashly put their estate and goods into the hands of them who have made fair shows of trustines of friendship toward them. Other have sustained the like by their own children, having a better opinion of them through blind self-love, then there was cause; and trusting them with almost all that they had, have lost all through their own folly. The same I may say of unwise and indiscreet lenders, and such as have unadvisedly brought themselves into danger by suretyship, till with their load of grief they have ended their miserable days in prison or penury.

But none are either more commonly deceived, or more to be pitied, then silly and shiftless damsels and maids, who care not into whose hands they put themselves, till they complain and cry out, that they have not found truth and faithfulness at their hands, who promised them great matters of quietness, and living at ease: who have in a short time grossly broke their covenant with them, by most contentious and unquiet living, or left them with their charge to shift for themselves: of which woeful persons England is full. For I must say the truth, that in most places there are few faithful people to be found. Let us make the more account of them that are such, and for the rest, I say with our Savior, let the dead bury the dead: and let them match together, seeing they will needs do so, who are both of them unfaithful. And seeing (in this subtle vizard age) we can hardly discern oft times between one and other, I mean betwixt the trusty, and the deceiver; let us with Paul pray God to deliver us from having to do with such as have neither faith, nor fidelity in them. And so far as by our narrow observation we can find any hollowness or falsehood in such as pretend the contrary, (as for others, they are more easily avoided) let it be a watchword for caution in time to come. All is not gold that glistereth: fair words are fit to beguile even good people, whose innocence makes them think that other are as themselves. But with the breast-plate of righteousness, (which serveth to keep them from being offensive) let them use their head-piece, I mean wisdom and prevention of danger, that they may be defended from hurt by others. All know that none less deserve wrong then the harmless: yet none we see daily are more usually beguiled, and made a pray to the spoiler for want of circumspection.

THE SEVENTIE SIXE SERMON ON THE XIIII. CHAPTER OF THE BOOKE OF JUDGES.

N Ow followeth the third thing that was done at the marriage, and that was the riddle that Samson put forth to the Philistines there met together: the which course was in great wisdom taken by Samson, if it be well considered. For if the cause be sought, why Samson propounded this riddle, I answer: It was a pleasant whetting of their wits, and ministered occasion of mirth to set them about the inventing and searching out the meaning of it, which was hard and difficult, that so in the mean while they might be kept from manifold offendings. And it was without suspicion to the Philistines of any evil intended by Samson. And he seeing that the seven days continue while the feast lasted (for so their manner there was to do) was a long time for him and his friends to be in company and conversant among Idolaters, without much sin and offending God, he could not have taken a safer nor better course, then so to set them a work and occupy their heads.

As for religious talk there was no place for it: to have fallen into that, had been the next way to have set them altogether by the ears at the first. And yet by the propounding of the riddle, they were held greatly within compass from lewd and wicked talk, and ill behavior, which could hardly have been borne by Samson and his friends: the which yet had otherwise so abounded with much other disorder, such as falleth out at those kinds of meetings, (where yet one would think there should be less fear of it) as would have bred most bitter contentions among them; the which by this wisdom that he shown in putting out the riddle, he shunned and avoided.

And by this practice of his we may learn, when we be pent in company, where no good things have entertainment, but evil many ways is to be feared, (which companies are too common) how to bethink our selves what is best to be done of us. If it may be, let such companies be turned from altogether, especially if they be our betters, who will take more liberty to offend, and yet bear it more hardly to be resisted, or spoken against: whereby our grief will be the greater, when we see no means to keep our consciences quiet and peaceable, but that we must have part in the sin. But if it fall out sometimes (as it may do, that we be brought by God's providence into such companies by necessity, when we cannot prevent them, if they be such as we may be bold to speak to them, they being of no wealthier sort then we, or not much above us, there is the less cause of fear, or of any such great danger to fall out: but yet even there we must take heed that we jump not, neither fall in with them, to justify and consent to their offensive talk and behavior: but if religious communication will not be borne nor brooked of them, some other things indifferent (and yet not impertinent nor unprofitable) would be thought upon of us, and ministered by us, to stay and prevent worse, as fit occasion may be taken thereof. And if ye ask what, I say, for example; the mentioning of the death of any among us, and namely such as are of note: and of any judgments and plagues of God either present or lately fallen out about us, as burnings, strange death, and namely upon drunkards; also the execution of malefactors, and such like: which matters will be better borne to be talked of, then things merely divine: and yet by occasion of speaking of them, not only ill communication may be kept away and avoided, but better also, and that which is to edification, may the easilier come in place. For to an honest Christian man it is a great grief to lose and be cut off from his sweet words, which flow from the abundance of the heart. But seeing this must be borne oft times, and worse also at the hands of such as are of wealth and power in the company being ill minded, there; if we cannot restrain them, neither may have place or liberty to speak, when God is dishonored by them, in cavilling against the truth, railing upon God's people, or slandering the innocent, or by swearing, filthy talk, or any such like; the best way will be to depart out of the company, or to give no ear to them, if we may turn to other who are near us, or to show dislike in our countenance; or if they will needs ask our opinion, at the least to show our dissent from them, but yet in meekness and in a peaceable manner. But if the case be so, that we may rebuke such unfruitful works of darkness, God giving us occasion justly, let us not carry our zeal in our bosoms, as a sword in a rusty scabbard, but unsheath it to the defense of God's truth, and his religion, lest if we hold our peace in such a case, the stones of the street will cry: which point hath elsewhere been opened.

Samson, as it appeareth, tells them, he would propound his riddle to them so, that if they could tell it, they should have thirty changes of apparel, and pieces of linen, whether sheets or shirts, &c. and if they could not tell it within seven days, then they should give as much to him: which was a kind of wager laying, and their sport was for loss on the one side, & gain on the other. Which kind of dealing, I mean after this manner of wagering for gain, (seeing he had his direction from God therein, and warrant in special to practice it) cannot be counted unto him for sin, neither ought any to stumble at it.

I might here take occasion to speak largely of the like actions and exercises among mē to that which was in this place used of Samson, but I should be too long. This is all that I will say, that as the most handle the matter, they do grievously sin against God: as when men play or wager either in a covetous desire to win, or when they are angry and passionate in playing or wagering; or when they swear and blaspheme the name of God in their play; or when they fall a quarreling, or go together by the ears amidst their pastimes and wager-laying; or when they are immoderate in their playing, spending whole nights and days therein, neglecting in the mean time the necessary duties of their vocation, and the most necessary duty of all others the service of Almighty God: of which sort alas there are too many who spend most of their time in bowling allyes, and at trucksbettings, and swearing upon every cast; profane men, that make so little account of their time as to pass it away so idly; let them take heed that they be not driven as many have been in time to desire one hour to repent, and yet go without it: or last of all when they thus play or wager away all their maintenance. And for such kind of gamesters who have not money competentlie to maintain their family, much less for the relief of others, though Paul biddeth them that stole to steal no more, but labor with their hands, that they may have wherewith to help the poor (for which two ends it chiefly serveth) and yet have enough to play away, let them with the rest of their companions take heed, that among many other punishments of God, which they draw upon themselves, this be not also one and not the least, that because they love pastime they become poor men. And we may well think that if God deny to clothe the bodies of such with apparel (for rags are their livery) much less will he clothe their souls with grace here, or their persons with glory hereafter, except they repent; which is not at commandment, nor easily found of such.

We have heard of Samsons wagering with the Philistines in the former verse, and part of this: now it follows in the latter end of it how they gave allowance thereto, and shown their liking thereof, saying unto him, Put forth thy riddle that we may hear it. And this showeth, how readily wicked men turn to hear even the godly (whom otherwise they dislike and scorn) when they speak pleasing things to them. Even as Jeroboam King of Israel did greatly like Elisha, and spake kindlie to him when he did that which pleased him well, in bringing the army of the king of Syria his enemy as prisoners into his chief City Samaria, hoping that thereby he might have his will of them in putting them to the sword. Oh when they fit their humor by words or deeds, they will change themselves on sudden toward them, and applaud them as if they were friends with them. And even so is it with them in the construing of those actions that please them, such I mean as whereby they receive benefit and favor or advantage: for these, they shall be advanced above the skies: but let them therewith join admonition and good counsel, or so much as the mildest repoofe, especially if they take themselves crossed by them in their purposes of profit, pleasure, or will, (although never so justly,) then they are the worst that go upon the earth, their goodness is remembered no more. Yea and this which I say may be extended to the best Ministers, who so long as the plausiblenes of their gift doth hold the bad in any admiration or affection, will show the greatest signs of taking pleasure and delight in their company. But let the Minister leave tickling of their corrupt flesh, and begin to search them a little, or bewray their corruptions which were hidden from them before, oh then he is bitter and irksome to their taste, and becomes their enemy for telling them the truth, yea, then all his former desert is vanished with commendation and all: all which do testify too clearly, that they allow not of those who are godly, either Ministers, or other for their goodness, which ought chiefly to be regarded, but for other causes. This must further teach the best sort to observe themselves with the best circumspection how far they go in humoring the wicked, to wit, so far only as they keep bounds, that is, speak that which they may, for the turning them from evil, or drawing them to the liking of the best things by degrees, always preserving entire their liberty in reproving, without any just cause of blushing. As for them that will not admit of such kind of dealing, but like only to be flattered, let them know their stomachs are distempered, and they in a dangerous case, (when they can take no liking of anything but fleshly and sensual) even as they are who will serve their turns by flattering them.

Thus now of the first two things that were done at the feast, we have heard, and of part of the third, to wit, that Samson told them, he would put forth a riddle to them, and how they readily apprehended it, and were willing to hear it. Now therefore in the former part of this verse it is said, he propounded it, which was the third thing done at the marriage, [Out of the eater came meat, and out of the strong came sweetness.]

The meaning is, that honey which is sweet, and meat to eat, came out of the body of the Lyon who is strong, which I open and utter, seeing the ignorant not comparing this with the 19. verse, would not else understand it. In this latter part of the verse it is shown, that when the Philistines had heard the riddle, they toiled themselves, and went about by their own labor and wit to find out the meaning of it, but could not by their own help. And this is the fourth thing done at the Marriage, namely, how they sought to find it out, & how they prevailed. But of this more in due place.

But I will first return a little to Samson, and show how he made use of the works of God, which he considered and observed. For to his great benefit he gathereth a riddle, and raised thereby a question out of the work of God in the Lyon, which was a mean to hold much evil from among them. So it behooveth us to mark things that come to pass daily, (which all fall out by God's providence) and his dealing in and by them, that we may learn wisdom thereby, and take good by them. For as Preachers gather similes by the things they see, read, and hear, to illustrate that which they utter in their Sermons to the people; so should we by God's judgments upon the wicked, and his blessings on them that fear him, we (I say) should learn to profit by them, and to shun the one, and to get our part in the other, so as all may say, we have made right use of them in deed, whereas the most part take no good by either of both, nor by any other of his great works: my meaning is not, that the general administration of God only in the governing the creatures (which he hath admirably made) ought to be noted, but specially the ends of the just and unjust: that to the one there is always peace, the other cannot, no not at death give testimony of a good estate, nor depart with hope, nor encourage his companions to be like him, but dieth either with a wounding, yet desperate conscience, or is stricken like Nabal, with a dead Palsy of insensibleness.

But to proceed with this act of Samson, in the latter part of this verse, we see how by occasion of this riddle much evil was stayed in that company: for the time which would have been otherwise very lewdly and ill bestowed by the Philistines, was now busilie taken up about studying and searching out of the meaning of the riddle: for so it is said in the text, they could not in three days expound it. And hereby we may learn, that much sin may be stayed in meetings of friends & neighbors at feasts and merry makings, if there be any persons there, to intend and endeavor to prevent and stop it. And that is done by good and religious talk brought in, (if it will be admitted) or of things indifferent, yet tending to good ends: (as I have said before) the which once occupying and possessing them, may put them out of their bad by as, which I have oft seen done in my time: namely, much evil to have been hindered, and put by, while by some in the company better minded then the rest, it hath thus been prevented carefully and wisely by Christian & savory communication, and also kind usage of them, and such like good means.

And to enlarge and urge this matter a little further, of and about these Philistines, that as they were least hurtful when they were most busy in seeking out the meaning of the riddle, so I may truly say this of the most of bad sort, that the greatest good they do either in Church or common-wealth, or at least, the sewest evils that they commit, are when they be at their labor, and tied to the works of their calling, even as the thief is fast from doing of evil when his hands are tied behind him. For though evil persons are ill minded even at their work, and as ill occupied, if they have opportunity, seeing they are framed thereto, yet this can be nothing so much, as when oil is put to the flame: for then they are at elbow room, and much more when they be linked in company with such as be like themselves, which is as far from that which ought to be, as may be, seeing every part of a Christian man's life should bring forth fruit. And it ought to be a great humbling of such when God shall open their eyes, (until which time they dream of no danger) that whereas they are commanded in all that they do, or go about, to honor the Lord, they yet shall be by manifold witnesses brought against them, convinced of the contrary. For whether they fast or feast, labor or be idle, whether they be alone, or in company, or whatsoever they do, yea even when they worship God in the congregation, their hearts are lusting after some evil, and far from goodness. Therefore happy are those servants, who when the Lord cometh may be found occupying their talent, so as they may be able to say, they have been neither idle nor unprofitable in the knowledge of the Lord Jesus willingly and with good aduisednes, but since they were taken into his service have shown themselves faithful & diligent: (always except infirmity) and yet even then they are also occupied, namely in resisting the same.

Thus we see that for three days they did beat their brains about finding out the meaning of the riddle, and we read no other but that they do so the other three days, till the seventh came. But very probable it is, that they devised among themselves (if need should be) that they would use Samsons wife in the matter, to help them to come by the meaning of it, because it is said in this verse, that they came to her, and urged her sore to get it of him on the seventh day, when their hope otherwise was altogether past, although it is like they had sore urged her to do so before, then (I say) they threatened that they would otherwise burn her fathers house. And further they made a great matter of that they should lose thereby if they could not show the meaning of it, as if they had been undone by it, (and all this they ascribed to her bringing of him thither) if she did not learn the meaning of the riddle, and tell it to them.

And hereby their seeking to get it by shifts and guile, when they could not find it out by conjectural wit, and deliberation, we may see how like to these Philistines the most part of people are: who for a while keep compass in their matters they deal in, and in their behavior, as though they were well ordered persons; this (I say) many do for a time, while they have no great provocation nor temptation to break out, but if they do like storms and tempests arise to stir and disquiet them; loe, then they appear in their color, and make themselves known what they are, and what little government they have of themselves. Saul when David being pursued of him, shown him plainly, that he had such advantage against him, that he could have killed him, spake mildly and kindly to him: but when he had thoughts put into his head, that David sought his life, then he was most spitefully exasperated and incensed against him.

So in another kind, while Ananias and Sapphira his wife kept their possessions in their hands, there was no complaint made of or against them, neither were they accused to have lived offensively: but when the Church was in need, and they for praise of men would do as other did, according to the Apostles persuasion, that is to say, relicue the poor, and so proceeded to sell some part of their lands, then they began to distrust that they should have enough, and of a covetous mind kept away part of the price that they sold it for, and yet would make a show to give it all, swearing falsely thereunto. So many among us live peaceably, innocently, and vnoffensiuely, as honest neighbors, and well liking religion for a time, who yet in trials, and yet these not great, & particularly in matters of money or money worth, bewray that they are to be commended for none of all these shows of goodness, but lay forth themselves in contrary colors. Much like to that which Satan spake of Job, (though amiss, and in another case) Touch him, and he will curse thee to thy face. And we may almost bind it for true, that if a man being laid to the touchstone of gain, especially when no man knoweth what he doth, do approve himself conscionable, he is an honest man indeed. And as the Philistines did here fall to shifts, unlawful means, cruelty, and many other evil ways, who first did not so. In like manner we see among ourselves, that some will show themselves as fair chapmen as may be, like the bargain very well, and boast they will not take good gain ten pound, &c. for it again: also they will agree upon covenants, seal the writings, take witnesses, appoint the day of payment or delivery; and what should I say more? yet let the ware or merchandise in the mean season wax cheaper then was supposed, then begins the frank buyer to shrink, palter, and shift dishonestly for himself: And so doth the seller commonly, if the price rise anything: whereas they bought and sold before hand, pretending they were resolved upon whatsoever event to rest satisfied; if there were loss, to depend upon God for restitution, and not to shrink back: Psal. 15. 4. if gain; yet to confess it equal and just, to yield, and forgo it without grudging, seeing God hath cast it upon the party. And the same humor is bewrayed in such sellers, as coming short of the price they would have, yet being compelled to deliver the commodity, do change and impair the quality, and goodness of it, or cut it short in measure, or use other men gripingly, to make themselves amends: showing plainly, that they regard not anything in their contracts, save only to make a pray of their brother, and serve their turn by him, without conscience, or civil respect of the Common-wealth. So also when men cannot enjoy their commodities, and thrive as they would, but decay, or fear that they shall; or if things grow dear, or by an hundred like occasions, they who for a time were of good carriage and behavior, have fallen to bad practices, and very offensive courses to live and be maintained by, and thereby disguise themselves, as if they had never been well reported of, nor had been honest of behavior. Yea, (and which is more) this taketh hold of many of the better sort even of Christians, if they be hardly laid at by trials, and provocations, they too readily yield to do things evil and unbeseeming them. All which, if they will not see and so amend and reform such dishonesty, when it appears to men, or secret falsehood, though God only see it, they sufficiently bewray that God hath no pleasure in them. But if any break out in their lives offensively, and in such a wicked sort, whē they be not strongly laid at and provoked to do so, they do worse then these Philistines, who were sore provoked and nearly driven (as we have heard) (the time drawing near in which they must give the meaning of the riddle, or else suffer inconvenience) before they fell to subtlety and violence, and yet even therein we see they disguised themselves grossly.

And here it shall not be amiss to mark the wrangling and dishonest contendings of these Philistines, when they saw they must lose; and what cometh of playing for money, or wagering. Even in this our age, wh • re the vsers of them are of the same mould and nature with these Philistines, the same may be seen: Among many other evils, which I will not here set down, these that are mentioned in this place, to have been practiced of them, are for the most part, companions with play and wagering. That is to say, discontentment, quarrelling, contentions, denying, and breaking the covenants, and seeking to do this by force and by threatenings. As these here are not ashamed to require that Samson should tell his wife the meaning of the riddle, that she might declare it to them, which was as much as to go from their covenant, and so with dishonesty to deny it. But of these mischievous fruits futable to the causes, I said somewhat before.

But in the mean season this further mark (for the aggravating of the fact) how small a matter it was, that they could have lost thereby: which I do not so much speak, as though I would cause maruciling, that the uncircumcised and irreligious people should contend for so small a matter, who did the like throughout their life; but to the end I may fitly take occasion hereby, justly to charge numbers at this day, what a great and grievous sin they commit, who fall out one with another for a less matter then for a change or suite of apparel, when yet they profess to be guided by knowledge in the things which they do. But it is less marvel that they so break out at their playing to win one another's goods, when as they will do as much in their lawful bargains, that is, quarrel and strive (that I say no worse) for a groate or a shilling value, as I said in the former point in a more general sort.

Oh the mischief that many do, yea and upon a small occasion, and for a very trifle. For these were ready to burn down the house and her, and all that was in the house, rather then they would lose the value of a suite of apparel: So, how much is spent by men in their rage and heat at the law for a twelve penny matter, though not so much for the thing, as the satisfying of the will and spiteful stomach of the man. Yea what vndoings withal of one another are seen, and that in one age after another, lest they who come after, should seem to learn wisdom by them that went before them; both woeful and long experience do too lamentably teach. Behold how great a fire a small sparkle kindleth: that is, when it falls upon matter fit for it. This be said for amplification of the former point, and of the whole for this time.

THE SEVENTIE SEVEN SERMON ON THE XIIII. CHAPTER OF THE BOOKE OF JUDGES.

H Ow earnestly the Philistines urged Samsons wife to get the meaning of the riddle of him, we heard in the former Sermon: now the holy story setteth down, what followed their threatenings of Samsons wife, that she might get the meaning of the riddle at his hand. First she sued to him in most earnest manner to know it, and and required of him, that as he loved her, he would declare the meaning of it unto her: who answered her by sound reason, and gave her a denial. But she not satisfied therewith, desisted not, but was importunate with him, and weeping to him the rest of the seven days after the first three were past: for so are the words to be understood in the 18. verse [she wept before him the seven days, while the feast lasted:] then, I say, he told her the meaning of the riddle on the seventh day, and she declared it to them, and they to Samson, and so the controversy was ended.

And first let us mark the woman's dealing with him: thou lovest me not, saith she, but hatest me. That had been hard indeed at the first entering into their marriage, though a thing which falls out often in the marriages of many unadvised couples. But her words were not true, neither therefore by and by so to be believed, as she uttered them, to wit, that he loved her nor: yet if it had been so, we all see had been guilty of a foul and great crime: whereby before we proceed further, let us note this: that in the judgment of an heathenish woman, there should be no hatred but near and unfeigned love betwixt couples in marriage: much more among Christians should it be verified, Never any man hated his own flesh, &c. Such an absurdity (I say) is not to be admitted, but to be abhorred, which causeth (that I say no more) weariness one of another. The falling out among those is much more to their great shame: yea, and so is the diminishing of love also which maketh ready way to hatred, seeing love ought to be strong as fire, which cannot be quenched with many waters. But they provide ill for this, who make their marriage (when yet it is void of grace, and the fear of God) the only ground of lovely and delightful qualities: whereas the best things that are in it, beside these, are flitting, and momentary, and so is the love y ^t is grounded on them: but the true and Christian love is constant, and bringeth forth much fruit. And this is a point of such importance, that the Apostle includes all the husbands duty therein, that he love his wife: as if he should say, Where that is, other good things are not wanting. For he being the head of relation and union, from whom must flow and descend to the wife all comfort and welfare; he must know, that he is thorough this love, to communicate himself to his wife, in all free, bountiful, and plentiful affection, and duty: whereupon it followeth, that she is to him again in all reverend submiss, and yet cheerful manner, fitted and framed. Yea so weighty a point is this of love, (I speak not of frothy, hot and foolish love, which is vanity of vanities) that except the heart of the man be knit to the woman in the Lord, as to one not only religious and well qualified, but also as the only person, whom he can delight in, and live within this special kind of fellowship: except this (I say) it is not the general choosing of a good woman, which will serve the turn, neither shall the several and mutual offices which concern each party be ever currently or constantly performed, much less the whole life, and the estate of marriage blessed or comfortable.

Further, by her weeping, when she had no just cause, we may note the subtlety of a bad woman, to complain bitterly of that, which her husband gave her no occasion of. For what though he told her not that which he ought not to do, must he therefore hate her? and although the Philistines threatened her, did that prove that he hated her? I say therefore (to leave her to her self, and such as she was) let no just cause of unkindness be offered by a Christian husband, and let it be well testified that he doth so, and if she will then (as many women do) dissemble, and charge her husband unjustly, and knows that she doth so, and that only to bring him to the bent of her bow, or to make her own cause seem tolerable and good, and so seek (as she did here) to draw him to inconvenience; if (I say) she do thus, let it make all Christians wise and wary of such fetches, and teach them that they in the mean while, giving them all due that belongs to them, take heed that they be not overcome of them that way, or in any such case. As for example, if a spiteful woman will call her husbands love into question, because he will not revenge the falsely supposed wrongs which another hath offered her, as she out of her impotent humor pretendeth: Or if a proud woman will thus upbraid her husband, for not satisfying her demands touching costly attire, or allowance of more money, then his estate will admit. So also if a jealous woman, to justify her base and uncomely conceits and behaviors to her husband, shall make her case good, by alleging that he is cheerful in other women's companies, though he do it with sobriety and wariness: In all these cases let the husband see that he be innocent, and then beware how he prostitute or imbondage himself to such of his wives passions, lest by yielding a little, he lose his liberty: but yet let it be done kindly and peaceably anger and bitterness.

Now further, in that she chargeth him that he loved her not, because he told her not of that secret that in no equity it concerned her to know; what reason had she so to do? But she drew her reason from a wrong ground: that is, that women must know their husbands mind in all things, or else they think they love them not. If this had been her error alone, I would have said no more of it. But behold, it is a fondness and folly that possesseth many women. I confess that in things common to them, and that concern both, either pertaining to soul or body, or this present life, there be a free and ready communicating of all such things betwixt them, for the woman hath a right therein, as well as the man: but seeing there are many things of fecresie besides them, which lie waightily upon the husband, but do nothing concern the wife, yea and dangerous to be told forth, and many women weak to conceal them, the husband in no wisdom may impart them unto her: and yet for all that, he shall not be justly charged with want of love. But more of this in the next Chapter (God willing) save one.

Samson withstood his wife at first by good reason, namely, this, that he had not told it to his father, nor mother, whom yet he loved dearly, and long; she was but new married to him, neither had he proof of her faithfulness, wisdom, and silence; but otherwise his reason had not been good, seeing a man may impart some things to his wife rather then to them, and in denying her request he did well. So we should with reasonable answers withstand unreasonable suits, and then we shall show ourselves well fortified by the word and sound resolution out of a good conscience, when we can give a sufficient reason of our refusal: and otherwise we are as like to be drawn to sin, although we be not greatly solicited by the importunity of others, our selves being ungrounded or unarmed against the subtlety and loose disposition of our own hearts, though we think never so well of our own strength. But it must be granted, that the greatest danger is when beside our own readiness and proneness to evil, we have provocations also, and those strong by inward temptations and outward occasions. In avoiding and resisting both, Joseph hath given us an example worthy our following, who was neither snared nor enticed inwardly, when he saw he might easily have had such desire satisfied, neither being allured with words and flattery, did so much as hearken to his whorish mistress. Now as I have spoken to men, so a word I will add to women, and that is this, that if they were wise, they would learn to shake off the bold and shameless suits of such as should dare demand that of them, which were their dishonesty, reproach, and undoing, namely, to prostitute their chastity to any of them at their pleasures, who having once spoiled them, do leave them so. But of the fruit of dalliance more afterward.

It is said here that she would not be answered so by him, but was importunate with him all the rest of the seven days of the feast, after the first three, in which they could not find out the meaning of the riddle, and so she woon and obtained at his hands at last that which she sought: and so she told it to her people and countrymen the Philistines. These three things may be seen in this verse distinctly, her importunate urging of him, his impotency in being overcome of her, and her telling the exposition of the riddle to the Philistines her people. And they minister several instructions to us. First by her importunate urging of him, when no reason would answer her, we may see, how unreasonable shameless, and bold, and yea vnwearyed wicked persons are in the following of their bad suites, so that they will never give over, but think they shall prevail by one means or other, at the least, by their importunity: we cannot do the like, nor come near them either in seeking to further goodness by men, or in suing to God for it; but a small denial, and a weak withstanding of us by men, makes us soon weary of our honest attempts, and so we may faint by and by, and in like manner give over in making our requests to God, yea, and that for great matters if we prevail not at once. How unlike are we to the woman of Canaan, who would take no repulse, nor be discouraged by the hardest answer that was given her. And our Savior hath taught us, that if we were importunate with him, we could not fail, nor go without that which we a • ke, our requests being made according to his will. And this is one special point of wisdom, wherein the children of light are to learn of the children of this world.

Now further to pass to the second thing of the three, we see that by this following him thus with continual urging of him, he yielded to her suite, and told her the meaning of the riddle. So that he who withstood her at the first, was afterwards overcome. It teacheth, that when we have overcome a temptation at the first assaulting us, (which one would think were hardest to do in respect of times following) yet we may possibly be overcome of it afterwards, and be given over to it: as for example, whether it be to such unlawful demands as this was, or to incontinency, filthy gain, seeking, or any such like. The reason is, because we are fickle and flexible, and do not strengthen our selves to be constant at one time as another in a good thing, neither be oft instant with God by fervent praying, watching, neither covenanting against sin, or not looking carefully to the keeping of them, neither disgrace sin: by means whereof, Satan taketh his advantage against us one time or other.

Even so the same Samson here spoken of, did afterwards the very like, who withstanding the enticements of a subtle woman as now he did at the first, and that with full purpose (for a time) to do so still, yet yielded by long persuasion unto her unjust and unreasonable request at the last. It is no marvel to see it thus in some particular sin and temptation that one is brought to yield at last, who resisted at the first: for we see it to be so in the general liking and embracing of the whole doctrine of the Gospel. That some, who received it with joy for a time, yet fall away from the love of it afterward, as if they had never embraced it. Therefore, much more they who have resisted a sin for a time, may possibly afterward fall into it notwithstanding. And it ought to make the best of us constant in watching against all evil as well as at the first, remembering that our Savior his charge is peremptory and indefinite reaching at all times [Watch.] As for them who never have had any sound proof of the forgiveness and death of sin wrought in them by the power of the Word, no marvel if this inconstancy be seen in them, that they please themselves over-much in their good actions, and soon are discouraged either from within or without themselves by the least occasion. The best people must plie God with their prayers to hold out, and to build up daily upon a good foundation. Can a rush grow without mire? or can a man be watchful to persist in the good course which he hath seemed to like, or in hating the sin which he seemed to have disliked, when there is nothing to set him forward in a matter of such difficulty? Flesh and blood cannot inherit the kingdom of God: neither is Satan divided in himself. Rejoice not men in their shows therefore, but get the assurance of God's favor, and not patch up an evil heart with a few colors of goodness which are not joined with substance.

Also this weakness and folly of Samsons, before I pass to the third point, teacheth another thing: that when we have overcome an hard difficulty, and greater temptation, yet we may be afterwards overcome of a small one. For he had concealed the opening of the riddle to his father and mother, to whom he had far greater reason to tell it, as having so long proof of their piety, love, and faithfulness; rather then to her a stranger, and whom he knew to be void of the most of them, if not all. And it is like he told not them, lest they should by some occasion have opened it to the Philistines, as his wife did now unto them.

His folly in bewraying it to his wife, was like the sin of the man of God, who came to reprove Jereboam's idolatry at Bethel. For he having a charge given him of God that he should go into no house in that wicked place, to eat or refresh himself, did well and carefully observe it in the place where it was hardest to do it, that is the Kings house, and yet behold he was overcome, and went from his charge, through foolish credulity, where he might much more easily have kept it, that is, to his fellow. For he being invited home by the King, he withstood it, not fearing his displeasure: but when afterwards he was moved by the old Prophet of Bethel, to go to his house and eat, he went with him contrary to the commandment of the Lord, and was therefore after his departure slain of a Lion in the high way.

The reason hereof both in him, and as many as offend that way, that they are overcome of a smaller sin, when they have overcome a greater, is this; that men are more afraid of committing that, and distrusting themselves, seek the more fervently to God for help, and obtain it: but when it is a smaller sin, we do not so much suspect and fear our selves, and so being unarmed and ill provided, we do the easilier fall into it. And thus it cometh to pass, that when we have slain a Lion, a Bear foils us, and having devoured a camel, a gnat chokes us, that is, we avoid the harder inconvenience, and yet bewray and show our weakness in a smaller, which we might more easily have overcome. And so it fareth with us in repenting, that for a great trespass we are easilier brought to relent, seeing we know that we were more hardened in and by the committing of it, and yet in a less offense we shall hardlier bewail and confess it, seeing the heart in committing of that doth not see so much evil. Therefore it is well with God's servants, while they live by their former experience, and renew their care of pleasing God, and fear of the contrary: for then they shall be so far from this distemper, that they shall be able (with the same Prophet at another time) to believe that he who delivered them from the Lion and Bear, (the more dangerous) will not suffer the Philistim to prevail.

Now to come to the third point: whereas it is said, that when Samson had opened it to his wife, she did by and by tell it to her countrymen, the Philistines; it appeareth, that all her weeping to her husband was but dissimulation and falsehood, treachery and unfaithfulness, even a pack of mischief she did bewray to lie hidden in her heart, under that fair show of kindness and love. To teach us, that we should not give credit to the outward shows of goodness and simplicity, so as we rest in them as sufficient proofs thereof, and when we have no better testimony in them that will seem such. For the heart of man is a deep gulf full of abomination: and such as are subtle can wait their opportunity to get and obtain that which they seek. And yet judge we none before the time, and till God shall lay them open, but wait and try them. Many pray to God, but it is only as S • James saith, to bestow amiss that which they ask, even upon their lusts. And so do many pretend fair to men, when there is no such thing in them, but dissimulation and hypocrisy.

Now they had got the knowledge of the riddle by the woman, they bring it forth to Samson before the Sun went down on the seventh day. A most gross part played by them, to seek it out that way, as Ahab's act was in killing Naboth, when Elias met him, and said to him, Hast thou killed and taken possession? But it may give warning to us, to have no more to do with such then we must needs. For this is so common, that false hood, violence and vnconscion ableness is crept in even among men of better profession, so that they who deal with such, cannot tell when they have made their covenants and bargains sure enough. For not only they fly from their word, but also from witness and writing too, if there be the least hole to be found. Which is to make men more faithful themselves, and more wise in taking heed of others.

Besides, note the vnweariednes of these men, that after they begun; they never gave over laboring, and persuading the woman by flattery and threats, sweating at it, till they had that which they sought, and yet had little hope of coming by it by her means, who was wife to their adversary Samson, with whom the wager was laid who if she had been faithful to him, might as well have fetched the water of the well of Bethlehem, (by going through an host of armed men for it) as they should have got it of her.

Oh the toil that lewd fellows will take for their pleasure and profit, and to bring their wicked purposes to pass. If they have no success at one time, yet they take no discouragement at it, but set upon it another. They that take such pains for trash, a man would think should take some for grace. But oh that they who profess to love goodness, could be brought to do but half so much to bring good things to pass, and to seek happiness forever, as they do in hunting after the pleasures of sin, and filthy gain, which are but for a moment. I have said somewhat of this in the woman's importunity, though indeed she was wooed to this by these, and these were the first that swaied her motion. But she (of the two) was the more like to prevail with him, then they to draw her to be a party with them. Therefore strange was their confidence and presumption in attempting to go thus between bark and tree, and obtaining their purposes by so desperate a means, as were no less then the setting husband and wife together by the ears. But what will not such adventure, as are set upon mischief? A right Emblem of the cursed brood of Jesuits, negotiators for the whore of Babylon, whose fury no attempt, no sedition is impossible unto us.

And to shut up this matter about seeking out the meaning of the riddle; now let us hear Samsons answer, when they brought in the meaning of it, after this manner: [What is sweeter then honey, or stronger then a Lion] he said in effect to them again; And what is more unfaithful or untrusty then a woman? He answered little less, when he uttered these words to them; If ye had not ploughed with my heifer, ye had not found out my riddle: which was as much as if he had accused them of falsehood, and unjust dealing, and her of unfaithfulness to her husband.

By this learn one property of a wicked woman, that she is more true and trusty to strangers, then to her own husband. And yet to speak as the truth is, she is neither constant nor sure to either of them, if a third come in the way betwixt both. But she that will deal so with her friend, namely her husband, what, think we, would such an one do to her enemy? And if she would do it without just cause, what, if she should be provoked? Whereby let other be admonished. But oh faithfulness, how precious and much to be desired art thou? And of Samsons wife and the Philistines thus much: of Samson himself I will say more in the next Sermon.

THE SEVENTIE EIGHT SERMON ON THE XIIII. CHAPTER OF THE BOOKE OF JUDGES.

N Ow I will end the Chapter with Samson, and show what was done by him then, after the feast was ended: which is the fourth and last branch of the second part of the Chapter. We have heard how ill he was dealt with by the Philistines, yet (as the story relateth) he did perform that, which they challenged as their due, which yet in deed they had justly deprived themselves of by their bad dealing, if Samson would have stood with them. But the Lord strengthened him, so that he paid them with the apparel of their own countrymen. And having slain thirty men of them, and answered the demand of the other that wagered with him, he was greatly offended with his wife, and went away from her to his fathers house, not telling her whither he went, and in the mean while, she was given away from him by her father to one of his companions. And these things fell out after the marriage feast.

It is said here, that the spirit of the Lord came upon Samson again, that we may know that he was guided thereby, in that which he went about, when he slew the thirty Philistines at Askelon, and was thereby strengthened also to do it. This example of his is not to be followed of us, I confess, but we must do things in our vocation which God have commanded generally in his word.

The apparel of these thirty men of the Philistines whom he slew, he gave to them that told the meaning of the riddle. So that although he fell into their hands by subtlety, yet doth he not shift them off, and serve them according to their dealings with him, but satisfy them: for though no mention be here made of the linen that he gave them with the garments, yet we must understand it thus, that he gave them all, though the chief only be named, it being the manner of the spirit of God to express the whole oftentimes by a part: and besides, we know, they would not otherwise have been contented and satisfied. So we are to know that it doth not become us who are Christians, to yield ill measure to them that offer it to us, as we see that neither Samson did, but to overcome evil with good: which (it must be granted) will hardly be yielded to, and the flesh affordeth much ill counsel against it: but we are not debtors to it, to fulfill the desires of it, but to practice innocence, through many provocations to the contrary. Nay further, although we should pretend that we use our advantage against him that hath wronged us, to this end that we may play stopgame (as we say) with him, and save our selves harmless, although we do not deprive him simply of his own, even this (I say) is not permitted us: except the advantage be such as we may lawfully take, and would have taken against him in equity, whether he had given us occasion of revenge or no. As for example, if he have wronged us in our bargain through our oversight, we may not provide for our selves by some oversight of his: but if he stands not to covenant, or deny us our due, we may lawfully seek our own, after all other means to come by it have been used, so we have no respect of revenge. And this is the straight rule: but where is the practice of it, even among them that know it, and profess it should be so, to let others go? But we think our condition unequal, if we may not deceive the deceiver, and prevent his subtlety with the like, and play the Cretans with the Cretian, that is, dissemble, cogge, and lie with him that makes no conscience, as if Christianity might not meddle in this business; which yet is as apparent a relike of the old man, and the lust of our flesh, from which we should be purged, as any other, if Paul may be believed. Oh what occasion doth the common sort take to recompense evil for evil? They then show themselves in their kind and colors, when they can hit them home, who have stood in their light never so little, and they love to talk and glory of it, when they have done. But to say a word more of them, though it was not expressed in the agreement betwixt Samson and the Philistines, that the meaning of the riddle should be declared by their own finding out, and not by falsehood, or indirect means: yet who doubteth, but that they meant so? In like manner, this departing from innocence in bargains and contracts, and going to shifting, and against that which is honest and just, under a pretence that every particular cannot be mentioned and set down, it is a great fault among men, and proves them that deal so, to be far from uprightness: but those that yield of their due rather then strive endlessly, to be odd people.

But to pass from this, and to come to another point, namely of Samsons wrath kindled against his wife for telling the riddle to the Philistines, and therefore going away without her to his fathers house, or at least, not telling her of it, that act of his is not to be justified. For he ought not in such a moodie manner to have departed from his wife, and leave her in a wondering at his so sudden going from her, and giving her cause to fear at his return home, a renewing of his displeasure toward her again: he should not (I say) have left her (a young woman new married) in doubts and fears, what might befall her: but he should have told her fault unto her, as she had been fit to hear it, betwixt them two, and so after a kind reproof, and a counseling of her to be better governed, to have ended the controversy, and either to have taken her with him, or at least not to have gone away frow her sullenly in displeasure.

This showeth what a fault sullennes is, when we be angry with any body, and yet we will not be known of any such thing, neither show the cause peaceably and plainly, why we are grieved, that so we might make an end of the matter, and be satisfied (if it may be) with the answer given us, or at least bear it patiently by little and little, and so cut off anger; but either to go out of the company discontented and unquiet, or saying nothing, but broiling in our stomachs to the great grief and offense of the party against whom our anger is kindled and conceived, thus to do (I say) is a thing utterly unbeseeming a Christian. But if question be made which of the two is worst, either open or secret anger; I say, the bewraying of it, and the letting of it appear, if we be so impotent that we cannot bridle and suppress it, is of both evils far more tolerable, then this smoothering and keeping in of it, though both be vile and odious.

For as if an house be set on fire, it is far more dangerous, and threateneth greater mischief to the speedy consuming of all that is in the house, when the flame is pent in, then when it hath vent to break forth: Even so, the anger that is hidden and concealed, is far worse then that which showeth it self; as may be seen in Absolom's hidden wrath (breaking into murder) which except it be in a high degree inflamed, (and that bewrayeth much folly) will soon vanish and come to an end: whereas the other imagineth evil, and bringeth it forth, when he thinketh and seeth best. Yet I grant there are degrees in this sullennes, but it is too unbeseeming a Christian, when it is in the lowest degree that is; yea though it go away in time, when the strength of it is over, without any further hurt doing.

The remedy here, is to weigh the folly and shame of such disguising of our selves. Also to consider what and who we be, that take the matter so hotly, which is done against us, who have provoked God as many times as we have hairs on our head. And how much greater cause we give to God to be displeased with us we should consider, and whether we could like that the Lord should so hide his displeasure against us, and execute it upon us, when we would not, neither are aware of it. Thus, and by such like means, we should go about to resist and asswage it. And if it be hardly done at the first, yet afterwards it will be done more easily, if we labor for it, and so in times chace it away altogether, further then that some relics of it will remain in us, as after some sore ague. Causes (I confess) there are of separation between married persons, but every man must not be his own Judge, but either the Civil Magistrate, or else those that are appointed by God in the Church to be judges in these and such like cases, must determine. For what manner of society were there like to be among men, if each husband upon every tetch might for a shorter or longer time, leave the fellowship of his wife? To be sure, this practice is one means (besides many more) of much uncleanness, confusion of blood and posterity, beggary of the parties and families so forsaken, and of what other riots and disorder God knoweth. For where the sacred ordinances of God (which are the religious bands and securing pledges of peace, union and order) are once leapt over, and trodden down, who can limit within any bounds the mischief like to ensue? Therefore let none of such as are guilty in this kind, plead Samsons example, who had as little liberty given him herein as they.

Now whereas some object, that Samson herein gave place to wrath, and rather withdrew himself, then abode with her, lest he might possibly have broken out further: I answer, Samson in not dealing outrageously in words or deeds, is to be commended: howbeit his going away in passion, is not thereby excused, seeing this did not amend the matter, but made it worse. And although the party offended may sometimes avoid (as Jonathan did) to alleniate such as are displeased in the company, yet this followeth not, that the party offended of the married couples) may depart from the offender, and go away for ado: for thereby he nourisheth his own humor, & provoketh the other further, rather thē slaketh it in either.

But to go forward, and so to draw to an end, here we may see what men get by such dealing. For while they be sullen, and take displeasure, and will not bewray it, the other against whom they conceive it, are impatient, and cannot bear it, as we see here Samsons wife and her father not enduring this manner of his departure from her in dislike and discontentment, they (no marvel) break off their love, and turn and show it to another. This was the good he got by his inconsiderate dealing. And if we mark, we shall find, that such rash folly and unadvised dealing (as this of Samsons was) is commonly recompensed with some such unwelcome cross and trouble, and all through their own fault who cause and provoke it: so that they would after buy it off with labor and cost, when it is too late; which by a little wisdom and patience they might altogether have removed, & kept away. As may appear by that fact of Absalom, who being secretly incensed against Ammon for abusing his sister (whereas he ought to have accused him to his father, and committed the righting of his cause to him under God, without nourishing of a revengeful humor;) what brought he to pass thereby, and what ensued of it? but Ammon’s murder, David's sorrow, a breach in the family, and to Absalom himself an unpleasing exile from his fathers Court and presence. But far different was David's behavior, being provoked by Shimei: he leaves the man, and looks into himself: It may be I have deserved (saith he) that God should suffer him to curse me, let him alone. A most worthy president. Therefore, let the angry and sullen person come forth and show what he hath gained by his folly, save the name of a fool, and the brand of reproach, and we will recant and call back that we speak. No wonder if the mad man, casting fire, darts, arrows, and deadly things, have some of them light upon his own pate. It is just also with God to be displeased with such, and resist them, while they are unjustly displeased with others, and meditate how to revenge. Many even upon the sudden in their unadvised rage have killed their dearest friends, (as Alexander is reported to have done in his drunken fume) and after being sober, they have been ready to revenge themselves for their madness. Others leave prints of their anger in the faces or bodies of such as they light upon, and some they kill forth right: which they then repent of when either they have smarted well in the purse, or be drawn forth to punishment which is appointed for such fury and outrage. Let it teach us, to shake off willfulness, impatience, and heat passions, and instead of a little pleasing of our selves through folsie, not neglect wise and kind dealing, which shall not be repented of. And to this end we must use to meditate, both of our own corruptions of pride, self-love, anger, looseness, tetchines, frowardness, and the like; how many and foul they are; and also of our selves, who are but worms, dust and ashes; and therefore no such as may not be crossed: and last of all, we should consider of those whom we are wont to be offended with: that they are but men and mortal, and therefore subject to human infirmities; and what marvel then, if they do things sometime that we like not, and which do cross us seeing they do to us, but as we have done oft to other. And we being sick of the same disease, and being infected with the same original contagion and poison, should rather pity them, then be angry and out of patience with them. But it were infinite to set down that which yet might be said to good purpose of anger, and remedies against it. This for this time by occasion of Samsons sullen mood at his departing from his wife then.

As for the fact of Samsons wife and her father, so soon to be aleniated from him, and she to be given to another, it is not to be marveled at, neither any reason to be asked of it, they being not led thereby, much less by a better guide in their doings, but by will, and strength of flesh, whereby they were ready to take very slight color and pretence of reason for their doings, as hath been noted before, and as shall further appear in the next chap. verse. 2. And so we must look for no better measure at the hands of wicked and unreasonable men, if we give them the least occasions, who are commonly carried to outrage without any occasions: to teach us to have as little to do with them, as we may: and when we must needs, take we heed that we make all sure on our sides, (as possibly we may) to avoid evil and peril by them. But if it fall out afterwards, that we be in danger to them, and that they have advantage against us, (as who is not subject to that and to the like?) we must bear it patiently, committing the success to God, with well doing. And here an end of this Chapter.