Commentary on Judges, Sermon 72
THE SEVENTIE TWO SERMON ON THE XIII. CHAPTER OF THE BOOKE OF IVDGES.
IT appeareth that Manoah beleeued his wife, and therefore Verſ 8. 9. 10.hee prayed to the Lord, that the man might appeare againe to them, who had brought the meſſage to his wife, that they might not be left in doubt what they ſhould doe to the childe, euen as they beleeued him that it ſhould be borne. And the Lord heard his prayer and ſent him againe vntounto them: and hereby it was that the man of God appeared the ſecond time, as in this ſecond part of the chapter may be ſeene.
In that Manoah gaue credite to his wife, as appeareth by his prayer, to Doct. verſ. 8.ſend him to them againe, we ſee that there was faithfulneſſe and truſtineſſe betwixt them, in that as ſhee reported the meſſage by and by that was brought vntounto her, ſo hee beleeued it at her mouth accordingly. A liuely glaſſe for couples to looke in, to direct them in this poynt, how they ſhould Note.be true and truſtie one to the other: according to that which Salomon ſpeaks Prou. 31. 10.of a faithfull wife, Prou. 31. That her husbands heart reſteth in her: and a man would thinke, that there had need to bee no leſſe betwixt them, who muſt liue for their whole life time together. And much wearineſſe and diſcontentment muſt there of neceſſitie bee betwixt them otherwiſe; as they finde, who reſpect not grace chiefely in their matches, but either to ſatisfie their eye, ſaying with Samſon, giuegive me her for ſhe pleaſeth me: or elſe make them vp for wealth, or begin their marriage in a worſe manner then by Note.both the former. Such finde litle truſtineſſe one at ahothers hand, as appeareth within a ſmall time after: who yet hauehave that which they ſought, and reape the fruite of their owne labours; when they meete with many curſes in their matches, euen as God hath foretold them. But of this I will adde no more here, hauing ſo oft ſpoken of it.
And it is well to be marked, that in this doubtfull caſe of the childes bringing Doct. 2.vp, about which they were carefull, but yet knowing not what to doe; in this doubt, I ſay, he therefore prayeth to the Lord, for direction by the appearing againe of the Angell, for he knew that God would not leaue them in ſuſpence, about ſuch a thing as he would hauehave them doe. Which ſhould teach vsus, that in all difficulties and doubts, as well as in other troubles, wee ſhould ſeeke to God to guide and aſſiſt vsus: they being matters in doing whereof, we muſt giuegive proofe of a good conſcience, both as Iehoſophat did, 2 Chron. 20. 2. Pſ…lm. 50. 15.and as the Lord commandeth in the Pſalme: ſaying, Call on mee in the time of trouble, &c. We can skill to complaine and make our moane, to eueryevery one that wee meete with, what heauy affliction hauehave befalne vsus, who yet cannot helpe vsus, but rather increaſe our ſorrowes; but with God, to whom they ſhould chiefely complaine, and make their moane, men hauehave no acquaintance. But as it is with them in this, that they bee ſtrangers to him, euen ſo they hauehave helpe, and thriue accordingly. Let the reader ſee chap. 1. 2. and often in this booke, touching this argument, as alſo the next poynt, which is anſwerable thereto.
As he ſought to the Lord, ſo hee obtained that which he asked, to teach Doct. verſ. 9.that it is not in vaine to pray, and as he ſeeing that God hauing ſent to them a ſtrange and vnuſuall meſſage, which Manoah did not well vnderſtand, knew hee would not leaue him in ſuſpence and feare, but would make his minde knowne to them more perfectly, and therefore prayed in faith: in like manner we are to doe; to beleeue that we ſhall obtaine that which we pray for. He muſt pray in faith, and wauer not, ſaith Saint Iames, and in an Iam. 1. 6. Iam. 5. 15.other place, It is the prayer of faith that muſt ſaue. And Saint Paul ſaith, that we cannot call vponupon him, in whom we beleeue not. Which I ſay, both becauſe Rom. 10. 14.that is no prayer but babling, that is voyde of faith, and alſo for that ſuch prayer of faith, euen by one, much more by many, being ſeruent, obtaineth moſt vnlikely things at Gods hands. And in all difficulties, this is the ſpeedieſt remedy, (both becauſe for the time preſent, it eaſeth the heart well, and for the time to come, giueth hope of redreſſe one way or other) Note.and vnburdeneth the minde of that vnprofitable heauineſſe which cloggeth it, and deteineth it from being well occupied. Although more particularly, the occaſion that mooued Manoah hereto, was a trouble which concerned the married eſtate; which howſoeuer it neuer falleth out (in this kinde) now adaies to couples: yet in ſtead thereof, many other doe, as care of bringing vp the children, employing them in the fitteſt trade of life, beſtowing them in marriage; defraying the charge of houſekeeping, with many more ſuch. In all which are there not many difficulties, feares, and doubtings, which ariſe in the minds of carefull and tender Parents and gouernours? Yes doubtleſſe, and ſuch I meane, ſo daily and ſucceſſiue, that they will breede no ſmall diſtemper, inwardly by fretting, carking and contriuing: nor diſturbance in the family by impatience and diſcord, if a wiſe courſe be not taken to ſtay and preuent the one and the other. Now what courſe can bee like this of Manoah, who being troubled about a meſſage, which God had ſent him, doth repaire to the ſame God, and deſireth him to free him from the feare and doubt which hee had cauſed: ſo ſhould the husband and wife do together, that ſeeing the Lord is the ordainer of marriage, the bleſſing of poſteritie is from him, and he hath vndertaken to prouide for them and theirs to many generations that feare him: therefore it would pleaſe the Lord to giude them in their gouernement, to frame their mindes to patience and contentedneſſe in their croſſes, to giuegive a bleſſing to their education and care of their children, to bleſſe their labours and callings, that there may bee ſufficiencie, and in a word to ſhew them the beſt way or iſſue out of thoſe troubles of houſehold and familie, which vnſettle and diſquiet them. A man would thinke it were a iollie eaſe (in ſuch caſes) to hauehave God a mans friend, ouer it is with them, that neither hauehave God nor friend to counſell them, but vncomfortably to beare their burdens by their owne ſtrength, which none at all is able to doe.
The Angell at the prayer of Manoah, appearing againe to the woman in the field without her husband, ſhe made haſt to tell her husband that he appeared Verſ. 10.againe to her, as hee had done that day already; which newes ſhee knew would not a little ioy his heart, and eaſe him of much doubting that troubled him. And this teacheth the wife another dutie to her husband, to fulfill his ioy, and to doe the things that may make him cheerefull and a glad man, as farre as ſhe is able: as on the other ſide, the husband ſhould, yea and that much more, doe the like to her againe. And ſuch countenance, geſture and ſpeech, with their whole carriage ſhould be betweene them, as might free them from feare or doubt of heartie louelove and kindeneſſe, but rather by all good occaſions, might make one another ioyfull. As for brawling, chiding, Note.prouoking each other, or ſecret diſlikings, tetches, or conceits, which might cauſe the ſame, though there will neuer want occaſions; nay if they ſhould, yet the euill heart miniſtreth too many, they (I ſay) ſhould be farre from them, eſpecially from neſtling, and being ſeated in them. Therefore Salomon ſpeaking of ſuch a woman, ſaith of her thus: Who ſhall finde a vertuous Prou. 31. 10.woman? For her price is farre aboue the pearles. The heart of her husband truſteth in her, euen as hers alſo ſhould reſt in him: for they hauehave many other troubles, and ſuch alſo as accompanie marriage, ſo that they hauehave little neede to trouble one another alſo, but ought eueryevery way to allay Note.and ſtoppe occaſions, or to remooue them by their ſweete and chriſtian ſocietie and liuing together. And therefore it is moſt abſurd, that one of them ſhould doe that, which may grieue the other; but monſtrous that one ſhould ſeeke to vexe the other.
And indeed, where both are of one minde, and will, in good things, this is no difficult matter, thus to ioyne and worke together that naturall louelove and content in each other, and ſo (which is the fruite thereof) ioy and peace in the good ſucceſſe they hauehave in their endeauours and affaires, may be procured and augmented, I ſay among ſuch as be of one ſound minde, it is more eaſilie obtained (though the beſt had need to watch for ſuch grace, that fickleneſſe, eſtrangement and wearineſſe, doe not breake in) but how ſhall this bee found among other couples, wholely corrupt, and voide of goodneſſe, ſuch as the greateſt number is? Surely not eaſilie, eſpecially if trials come (for alas the worſt make a ſhift to pleaſe each other while they proſper) as we ſee in that fooliſh woman, Iobs wife, who while things went well with them, is not ſaid to hauehave broken out ſo groſſely, but ſeeing her husband plunged into miſerie, added to his ſorrow by her vnſeaſonable ſpeech, whereas ſhee ſhould then (aboue all other times) hauehave ſpake ſomewhat in ſeaſon, to hauehave comforted him, when all other outward helps failed. No man (ſaith the Apoſtle) euer hated his owne fleſh, but nouriſhed and cheriſhed it: ſo that ſelfeloue might ſomewhat perſwade this dutie, that couples ſhould ſeeke the peace and welfare of each other. And if the example of our Lord Ieſus may preuaile (as we know married perſons are ſent to that rule to learne of him) then let them conſider, how tenderly hee careth for his Church and ſpouſe, by all meanes procuring delight to her, and auoiding moleſtation from her, ſaying: I charge you wake not my ſpouſe Cant. 3. 5.till ſhe pleaſe. This charineſſe and care of remoouing all ſuch things out of the way, as might cauſe each others heauineſſe and griefe, and bearing the burthen of each other, that the afflicted partie might bee eaſed, is the beſt way to witneſſe in them this ſympathie of affection, and like mindedneſſe.
Now when Manoah commeth to the Angell to be ſatisfied in his doubt, Verſe 11.marke the manner of his ſpeech: he vſeth no long circumſtance, but directly goeth to the matter. Art thou the man (ſaith hee) that appeared to the woman? Such was the ſimplicitie of that age, that one might aske of another that which concerned them, and be anſwered. How farre was that from the practiſe of our time? for now there is much courteſie, gloſing and coloured hypocriſie and ſubtiltie, but little good meaning and honeſt ſimplicitie: neither ſhall a man be ſure of the minde of his neighbour, when he hath faire words enough tending that way. A ſhew of louelove but with diſſimulation.Rom. 12. 9.
Touching vnfaithfulneſſe in dealings and conuerſation among men, I hauehave elſewhere ſpoken chap. 12. 2. 3. to the which this as a limme thereof may bee added, which I am to ſpeake of, to wit, vnfaithfulneſſe in ſpeech. Both are birds hatcht in the ſame neaſt of a falſe & deceitful heart, I meane as well Ioabs curteſie to Abner, as Zibas fidelitie to Mephiboſheth. It is an equall 2. Sam. 3. 27. 2. Sam. 16. 3.ornament to a chriſtian (ſay they what they can, that miſlike the olde faſhion) to be a plaine dealing and a plaine ſpoken man; for both argue he is a plaine hearted man. He that carieth with him an heart and an heart, carieth Note. 1. Chron. 12. 33about him, a tongue and a tongue, an hand and an hand, all double and diſſembling, all abominable to the Lord, as Salomon faith. For though the clouen footed beaſt was cleaner then the whole-houed, yet the clouen hearted and clouen tongued man is more vncleane to him, then the ſingle heart, and the vniforme tongue. In which reſpect the Iewes were brought vp to hate doubleneſſe and falſehood by the forbidden types of Plowing with two kindes of beaſts, wearing two kindes of ſtuffe, and ſowing two Leuit. 19. 19.kindes of graine, to wit, at the ſame plough, in the ſame garment, and in the ſame field. But wee at this day hauehave both abrogated ceremony and ſubſtance too for the moſt part: and though (as in other points, ſo in this) we hold, that generally the equitie of morall commandements is eternall, yet in particular, this plaine hearted and faithfull communicating and dealing of men together, is aboliſhed, as if it had been a meere ceremony. True it is, men hauehave not quite forgotten ceremonies in this dutie, but their new found ceremonies hauehave eaten vp the old ſubſtance ſheere, euen as the leane kine deuoured the fatte in Pharoahs dreame, I meane this, the affected apiſh Gen. 41. 4.or complementall ſpeeches of the moſt men, hauehave quite conſumed the trueth, ſimplicitie and honeſtie of the heart, that ſhould bee found among them. I miſlike not ſeemely and courteous ſpeech, if it carrie with it the colour and temper of the heart, but I meane that which Salomon ſpeakes of in Pſalm. 55. 22.the Prouerbs, when the words are ſoft as butter and oyle, ſweete as honey, but the heart is ſharpe as a ſword, and bitter as wormewood, and hath ſeuen abominations in it. Indeed I confeſſe all hauehave not in them this curſed habit (it commonly being the cloake of the malicious and politique whom a man may for the moſt part vnderſtand to meane contrarily to that they ſpeake) but it is alſo a vanitie and affectation of many others, to bee more full of ſhewes and courteouſneſſe, then to intend friendſhip or goodwill. Be it of malice or of vanitie, it is naught: if of the former, diueliſh: if of the latter, frothie and ſuperfluous. Sinnes ſtay not alway in the Court: they come downe alſo into the countrey, wherein many men are ſo hollow, that their conſciences tell them, they deſerue to be hollowly dealt with: they hauehave vſed vndermining queſtions to others, and ſo they hauehave anſwers, as ſiniſter, indirect, and forked. So that now adaies, if a man would hauehave a plaine anſwere from another, he is ſaine to vſe ſome ſlight or wile to get it out: for if he ſpeake plainly, the other hath ſo many caſts and conceits in his mind, that he feares aduantage will be taken ſome way againſt him, which can be no leſſe then a token of a bad conſcience. If it be a matter that wee would communicate, for redreſſe of any euill, in towne, familie, or perſon, we know not how to breake one with another about it, (the meaner to his better eſpecially) but if wee doe, a ſlender regard ſhall be had of it. Euen ſo in friendly meetings at table, when we hauehave apparant cauſe offered of thankes by Gods benefits, yet euen there it is harſh to heare any words ſauouring of Epheſ. 5. 4.religion, or tending to edification, (although giuing of thanks is the ſpeech with which our table ſhould by the Apoſtles commandement be ſeaſoned) but if there be not ſome to croſſe them, that offer occaſion of ſuch ſpeech, yet ſhall ye hauehave the moſt part winding away from (ſeconding or giuing liking of it) into other needleſſe, worldly, or frothie ſpeech, eueryevery one as he delighteth to talke. And as our ſpeech to men is many waies to be charged, ſo is our commoning with God ſeldome, and when wee hauehave any, full of coldnes, looſenes and wandring.
Manoah, vnderſtanding the man of God, in that hee had ſaid to his wife, Verſ. 12.and ſeeing that ſhe had rightly related the matter to him (for the meſſage which this man of God had done to his wife before, and ſhe had reported to him, agreed with his ſecond rehearſall thereof in all points) hee reſteth in that they ſay: for ſo he anſwereth, Be it as thou haſt ſaid: or thus, I beleeue it ſhall ſo come to paſſe, although to manward it ſeemeth not likely. So whē wee hauehave receiued any meſſage from God, and by examining and comparing one ſcripture with another, for the confirming of vsus therein; we hauehave Acts 10. 17.proofe what the will of God is, which we were in ſome doubt of before; we ought to ceaſe diſcourſing, and though wee were held in ſuſpence, as Peter was at the viſion, till we were reſolued, yet now wee ſhould without contradiction or difficultie receiue it from God, yeeld to it, and reſt in it. Euen as before we know it we were, according to the occaſion offered vsus, to doe as Manoah did, being vnreſolued; that is, trie the ſpirit, whether it be of God or no, and to pray God to reueale it to vsus: and therefore as our Sauiour ſpeaketh, to ſearch the Scriptures for further knowledge therein: according to Iohn 5. 39. Acts 17. 11.the example of the Beraeans, who tried all things, holding themſelues to the truth; as the Apoſtle counſelleth the Theſſalonians to doe. We ſee that all 1. Theſ 5. 21.naturall motions tend to a reſt and quietnes: wherein the perfection and end of the thing ſo moued, conſiſteth. And he that runneth a race, attaineth not his purpoſe, till he hauehave reached to the end of his courſe, and then he reſteth. And becauſe I am come by occaſion of Manoahs reſting in that particular which he ſought, and hauehave ſhewed that we alſo ought to doe the like: I will ſay ſomething of that which we ought to reſt in, after a more generall manner. My meaning is this: A Chriſtians perfection and end which ſhall hereafter be full in the bleſſed reſt of glorie, (the Sabbath of the Saints) is begun euen in this life, and that is, when the minde, ſoule, and whole man is at reſt, that is, enioyeth, feeleth, and poſſeſſeth that, for which they much trauailed and tooke paines. The reſt of the minde is actuall reſolution and Note.certaintie of the truth againſt errour and doubting: and this is the fruite of ſeeking knowledge. The reſt of the ſoule is, perſwaſion and aſſurance of Gods fauour and his alſufficiencie, being reconciled vntounto vsus, and this is the fruite of ſeeking faith. The reſt of the whole man is his inward ſetledneſſe, being the fruites of faith, repentance, and ſanctification: and this is the end of ſeeking encreaſe and growth in grace. Now becauſe all theſe are but imperfect in vsus here, (for we know, beleeue, and grow, but in meaſure) therefore we muſt ſeeke ſtill to know, beleeue, and be ſetled, more and better, daily. Howbeit herein ſtands not our happineſſe, in that we are learning, laboring, endeuouring after, but rather in that which we hold, and hauehave learned and gotten. This laieth much to the charge of ſuch as hauing long been vnderunder teaching, fare as if they neuer had heard: after tenne, twentie, and more yeeres asking, Oh that I were reſolued of the truth! Oh that I might heare the way to ſaluation plainly deſcribed! Oh that this or that doubt, feare, temptation, luſt and corruption were remoued! Why, O thou ſluggard, what hath bin a doing all this while? Haſt thou not bin iogged, pulled, and punched out of thy ſnorting and dead ſleepe by the Miniſterie, and doeſt thou now open thine eyes, and aske why no bodie would awake thee? It was thy ſottiſhnes and lethargie, not want of rouſing, which drowned thee Note.in ſleepe ſo long. Therefore if thou hauehave care of thy ſoule, beſeech the Lord to bedew and moiſten thoſe drie clods of thy minde and ſoule, wherein the ſeede of the word hath lien ſo long vnprofitable, that at length it may take roote and fructifie. And ceaſe not till by this meanes thou be reſolued and ſetled about, and in the truth, that ſo thou maiſt reſt ſafely, and not (as before) dangerouſly: reſt, I ſay, not from worke and exerciſe of thy knowledge and faith (for the vſe of both is to be occupied, when thou haſt them) but from vncertaintie, error, doubting, and diſtruſt. This point I deſire the reader to compare with that I hauehave ſpoken touching Gedeon, chap. 6.
When Manoah was reſolued that hee ſhould hauehave a childe by his wife, Verſ. 13. 14.though ſhe had been barren, he asked what they ſhould doe to the childe, of which thing they no leſſe doubted: whereby hee ſtill ſheweth his deſire of reſolution in the doubts that remained: and teacheth vsus to be wiſe in making our benefit of the company and familiarity of ſuch as are able and willing to reſolue vsus, and pretend we not fooliſh baſhfulnes, (when indeed it is but ſlothfulnes) or lothnes to be troubleſome, leſt by that meanes wee procure to our ſelues more trouble (then wee can eaſily auoide afterward) by ſuch baſhfulnes, ignorance, and ſloth. But I will not repeate any thing. Now to this ſecond demaund, the Angell anſwereth the ſame that hee did to the woman. But to the woman his preſcription was; what ſhe ſhould do her ſelfe, and not what they ſhould doe to the childe. So that it ſeemed he anſwered not Manoahs doubt: for when he asked what they ſhould do to the childe, the Angell anſwered, what ſhe ſhould doe that was to beare the childe. But it was all one in effect, as if hee had ſpoken thus: That which I ſaid that ſhe ſhould obſerue, was that ſhe ſhould doe it, becauſe of the child, and therefore much more he muſt obſerue the ſame.
Againe, whereas ſhe was bidden to abſtaine from that which was vncleane, and that might ſeeme a needleſſe charge, ſeeing the law forbad all people the vſe of vncleane things before that time: to that it may be anſwered, that after the Philiſtims had got dominion ouer the people, as confuſion in the Common wealth and tyrannie grew; ſo religion among the Iewes began not a little to decay. No wonder then, if among other things of greater weight, this one point of the ceremoniall law was broken, that they fell to eate things vncleane, as well as that which was cleane. For it was common with the Iewes, vponupon diuers occaſions to breake the ceremonie, as appeares by that 1. Sam. 14. See the place. And by this wee may learne that 1 Sam. 14. 32.it ought not to ſeeme ſtrange when wee ſee in the places of ignorance and darkneſſe, ſundrie euill cuſtomes, errours, and prophane practiſes receiued and vſed: and no print nor ſtep of Gods commandements and ordinances remaining, but all worne out and forgotten. Alas, they are to be pitied and lamented, not wondred at and ſcorned. There are more waies to deface and race out religion, then warre and forreine tyranny. Bleſſed be God, we ſigh not vnderunder that burthen: no, nor yet vnderunder the bondage of Antichriſt: wee hauehave peace, and gouernment, free from a profeſſion of Poperie. Let vsus pray the Lord to adde hereunto this merciemercy, that by the free paſſage of the Goſpell, we may be alſo cured of that blindneſſe which now poſſeſſeth many places, and keepeth the people in errour, ſuperſtition and all kinds of vngodlineſſe. Secondly, in that the Angell ſpake the ſame thing to Manoah, Doct. ver. 13. 14that he did to his wife before, about the ſame matter; we obſerue by his example, that it becommeth, and is meete for Gods ſeruants alwaies to ſpeake the ſame truth, in or about any matter, at one time and in one companie, that they doe at and in another: according to the Apoſtles words to the Epheſians, that they ſhould caſt off lying, and eueryevery man ſpeake the truth to Epheſ. 4. 25.his neighbour; which is to the iuſt reproch and conuiction of them, who carrie two tongues in their head (as they ſay) and are ſuch as hauehave loſt their credit by reporting vntruth where they come, and doe hurt to other, as well as bring an ill name on themſelues. But this I noted out of the womans report to her husband, and in diuers other places.
By the other part of the Angels words, in preſcribing that the woman ſhould abſtaine from things forbidden and vncleane, ſeeing the childe that 2was to be a Nazarite muſt be borne of her; when yet the preſcription was chiefly for the child, we ſhould learne this: That when things which ſeeme leſſe likely are commanded or forbidden, much more thoſe which are more apparantly ſo. As if the ſeruant and childe muſt keepe holy the Sabbath, Command 4.much more the parents and maſter ſhould doe ſo: and moſt of all the Miniſter. And if the appearance of euill be forbidden; much more the euill it ſelfe. And ſo if a ſmaller thing be commanded or forbidden, much more a greater. And this is to the iuſter condemning of them that both heare this taught them, and ſee many well gouerned chriſtians to giuegive them example herein, yet not onelyonly follow them not, neither the doctrine which they heare, but offend in the ſhamefulleſt and foulleſt manner. And let vsus know that if the Lord in his Commandements will hauehave all his ſeruants to vnderſtand by the great ſinne or dutie expreſſed, that his will is the ſame in all the reſt of that kinde, be they neuer ſo ſmall and ſpecial: how much more then if hee manifeſt his liking or diſling of a leſſer euill (that is more ſecret and more doubted of) or of a leſſer dutie (ſeruing to be of leſſe neceſſitie) ought we to collect that he will not hold vsus guiltleſſe in thoſe euils committed, or duties neglected, which are more manifeſt, as being either by the light of nature, or by apparant Scripture allowed or forbidden? If he will not hold him excuſed, who is not wiſe to gather the leſſe by the greater: woe be to the careleſſe, who being commanded to ſtreine out a gnat, ſwalloweth a cammell. Thus much of this, I proceed in the text.
The third part of the Chapter.
Verſ. 15. Manoah then ſaid to the Angell of the Lord, I pray thee let vsus retaine thee, vntill we hauehave made readie a Kid for thee.
16. And the Angell of the Lord ſaid to Manoah, Though thou make me abide, I will not eate of thy bread, and if thou wilt make a burnt offering, offer it vntounto the Lord: for Manoah knew not that it was an Angell of the Lord.
17. Againe Manoah ſaid vntounto the Angell of the Lord, What is thy name, that when thy ſaying is come to paſſe, we may honour thee?
18. And the Angel of the Lord ſaid to him, Why askeſt thou thus after my name, which is ſecret?
19. Then Manoah tooke a Kid with a meate offering, and offered it vponupon a ſtone, vntounto the Lord: and the Angell did wonderouſly, whiles Manoah and his wife looked on.
20. For when the flame came vp toward heauen from the altar, the Angell of the Lord aſcended vp in the flame of the altar, and Manoah and his wife beheld it, and fell on their faces to the ground.
21. (So the Angell of the Lord did no more appeare vntounto Manaoh and his wife) Then Manoah knew that it was an Angell of the Lord.
22. And Manoah ſaid vntounto his wife, We ſhall ſurely dye, becauſe we hauehave ſeene God.
23. But his wife ſaid to him, If the Lord would kill vsus, he would not hauehave receiued a burnt offering and a meate offering of our hands, neither would he hauehave ſhewed vsus all theſe things, nor would hauehave now told vsus any ſuch.
24. And the wife bare a ſonne and called his name Samſon: and the child grew, and the Lord bleſſed him.
IN this third part, followeth the ſigne by which they ſhould be certified, Ver. 15. 16 17. 18 The ſumme.that the thing told them by the man of God, ſhould come to paſſe. But firſt Manoah doth two things: one, he deſireth the Angel to eate: the other, hee asketh him his name, to both whereof the Angell makes anſwere. Of theſe firſt in order.
Concerning the firſt, the Angel of God hath now done his meſſage, and Verſ. 15.anſwered Manoahs doubt. But he kindly accepting him for the good tidings he brought vntounto him, deſired to retaine him, that he might refreſh himſelfe after his trauaile, and (as hee thought) his hunger, and therefore hee ſaid to him, let vsus ſtay thee while we make ready a Kid for thee. But the Angel hauing no need to eate, drew Manoah from his purpoſe, telling him he would not eate, and led him to more heauenly matter, that is, to honour God, by offering a burnt offering vntounto him.
In theſe two verſes we may conſider diuers things: firſt in Manoah, then Doct. 1.in the Angels anſwere. In Manoah theſe two following: Firſt his curteſie and thankfulnes in offering him to eate, (thinking hee had been a man) hauing brought ſuch a meſſage from God to him and his wife. And this confirmeth vsus in that wee hauehave heard before, that where wee receiue kindneſſe, wee ſhould render and ſhew the like againe, as we can. And the godly vſed both, then, before, and after, to offer ſuch curteſie to the ſeruants of God being ſtrangers, though they brought no meſſage to them from God, and it is called hoſpitalitie, as wee reade of the Shunamite, who requeſted Eliſha to turne in as he came by, and built him a conuenient chamber for that purpoſe. They knowing that he who receiued a Prophet in the name of a Prophet, Matth. 10. 41.and a righteous man becauſe he was ſo, ſhould receiue the reward that ſuch ſhould.
It is not a thing ſo commendable in Chriſtians to be kind towards them that deſerue it, as the contrary is odious and brutiſh in them. Thoſe that are commanded to doe well to their enemies, and louelove them that hate them, what great thing is it if they louelove and be kinde to the well deſeruing? (Heathens and Publicans doe likewiſe) But to be vnkind towards them that hauehave been louing and well affected toward them, is not only worſe then heatheniſh, but alſo then any beaſt will yeeld to another. Nay hiſtories report that alion hauing bin eaſed and holpen by a paſſenger that came by, of a wound which by ſome meanes had befallen him: long after acknowledged the benefit. For the Romanes vſing to behold the ſpectacle of men ſighting with beaſts: condemned malefactors to this death. Now among the reſt this man being one, came armed into the place, to fight for his life: and (as it fell out) this Lion was the beaſt, which was committed with him. The Lion no ſooner ſaw the man, but came and fell downe at his feete, holding vp his foote in the ſight of al the people, and making no ſemblance of furie againſt his preſeruer. The matter being enquired into, it was found that this man had taken a thorne out of the foote of the Lion and ſo eaſed his paine. This (being but a diſcourſe of a thing of inferiour nature) I may be thought not ſo wiſely to inſert in ſo graue an argument: neither had I done it for the ſtrangenes of it, but that I would thereby ſhame ſuch boiſterous, rough and barbarous natures, as being prouoked to this dutie of kindneſſe, by the ſtrongeſt meanes, yet out of a bitter ſtomacke, doe rather thereby take occaſion of hatred and miſchiefe, like Saul, who by Dauids innocencie and pitie to his life, was the more enraged againſt him. But theſe meete with their match, for God giues them ouer to be touzed and hampered by ſuch as ſpare them not, and want conſcience, when they are fallen into their hands, to teach them for euer after to abhorre ſuch inhumanitie, I had ſaid lionlike crueltie, but that I ſhould wrong that creature, if I ſhould aſcribe mans euill qualitie vntounto it.
Thus much of the firſt thing to be noted in Manoah, as I ſaid before. The Doct. 2. verſ. 15.other thing here to bee learned out of the example of Manoah is this, with what reuerence we ought to receiue Gods meſſage by them whom he ſendeth to doe it, and to bee entirely knit vntounto the meſſenger himſelfe, for his meſſage ſake. Eglon a heathen king ſhewed this reuerence to the meſſage of Ehud from the Lord, and Gedeon much more, with others. Beautifull ſhould the feete of them be, who bring glad tidings (and yet the feete of ſuch as Rom. 13. 15.went barefoote in thoſe countries, were not very beautifull of themſelues, but vnſeemely) And ſo much the more precious and heauenlier that the meſſage is which they bring, they doing the ſame in ſuch manner as becommeth it. And therefore (bleſſed be God) we hauehave experience of no leſſe in ſome, that they who apprehend and embrace the ioyfull tidings of ſaluation brought vntounto them by Gods meſſengers, ſoundly, ſweetly, and ſauourly, euen to the aſſurance of pardon and happineſſe, are knit to the meſſengers moſt dearely and vnfainedly for their worke ſake, (though they be but the inſtruments, and ſometime meane perſons in the eye of the world) by whom God worketh and reuealeth his will and minde vntounto, that they may beleeue.
Which thing Paul knowing very well, told Philemon that hee owed himſelfe Philem. 19.vntounto him, for the good he had receiued by his miniſterie, whereby hee was truly turned vntounto God; and what marueile? Therefore ſuch meſſengers of God deſerue not checks and taunts (as the wicked and vnthankfull world can doe no other then giuegive them) for their ſo teſtifying their affection to them. And they are iuſtly to be pitied, who hauing heard the meſſage of God at the mouthes of ſuch, yet hauehave their hearts no way inlarged to them, whereby they giuegive teſtimonie that they hauehave taken no good by their preaching.
Will an earthly King endure his Ambaſſadour to be lowred vponupon, or abuſed thinke we? Look vponupon Dauid, how he reuenged the indignitie which …. Sam. 12. 31.Hanun offered his ſeruants? And what did the husbandman to thoſe that farmed his vineyards, and beate, wounded and ſlew his meſſengers? Hee Matth. 21. 41. Iohn 15. 1. Luke 10. 16.that deſpiſeth you (ſaith Chriſt this husbandman, Ioh. 15.) deſpiſeth me, and him that ſent me. Next to the contempt of the meſſage, this deſpight of the meſſenger is moſt damnable. For by Paſtors and Teachers, the Lord manifeſts his will, touching our liuing peaceably heere, and enioying life hereafter for euer: (which are treaſures precious, farre aboue thoſe of Princes) and therefore they are ſauage people that lightly weigh them: But they that hauehave found comfort by them, yea their reconciliation, as Iob. 33. Iob 33. 23.ſpeaketh: they that hauehave taſted of the good gift of God by them, and hauehave their ſoules bathed in this dew of heauenly knowledge, eſteeme them worthie of more honour then they can yeeld them, and count them as a few men of a thouſand, and are neerlier knit to them, then nature can knit them to their owne fleſh. And ſo is the Miniſter againe to them, being as the 1. Theſ 2. 20.crowne of his miniſterie. And yet to preuent a cauill, I ſay not that they worſhip them as God neither, for all that: but indeed they make more of them, then common men: which little liketh them who would hauehave them thought of as men, not worthie to hauehave place in the Church, no, nor on earth at all. Therefore let all good hearers learne, firſt to bee riuetted into their doctrine, to get acquaintance with that firſt, and then, if their hearts can go againſt the meſſenger let them; but that cannot be, they muſt needs aduance themſelues in ioy and affection to the inſtrument, if once God and his ordinance hauehave got any honour and louelove in their hearts. As for ſenſeleſſe blockes, or cauilling controulers, either of meſſage or inſtrument, who take vponupon them to carpe at their doctrine, or the manner of vttering, or the perſons that bring it, (as the trueth is, the wofull people make no other vſe of theſe things, but to iangle and cenſure them) they bewray themſelues to be no children of wiſdome as yet: what they may be, I ſay not, but yet they be not bred nor begot by her, for doubtleſſe they would then pleade for, and iuſtifie her. I hauehave often thought it Gods mercy to keepe the knowledge of ſuch diſcouragements from them that are to enter into this office (leſt they ſhould bee deterred wholly from it) till by experience they might be armed againſt it. To conclude then, if Manoah for a temporall benefit foretold him by the Angell, and but once appearing to him, yet becauſe hee was the meſſenger of God, ſhewed himſelfe ſo kinde as hee did to him, and as hee tooke him to bee a man, ſo hee was carefull to entertaine him, as it was meete ſuch an one ſhould be; oh how much more ought the teacher and meſſenger of God, and the people ouer whom he is ſet, and to whom he is ſent of God to guide them ſafely to his kingdome, yea and to whom he declareth the whole ſecrets of God, and that daily both in ſeaſon and out of ſeaſon, as Paul ſpeakes: how much more ought they (I ſay) to be knit in true louelove the one to the other? Whereas there is ſcarcely outward peace and agreement betwixt the moſt of them, vnleſſe it bee in euill, as in vaine iangling and prating, drinking and gaming, and ſuch like ſpending their time together: and this of Manoah.
The words of the Angell follow: wherein firſt, that he denieth not, that Verſ. 16.he may be moued to ſtay with him if there were cauſe, but not to eate, if he ſhould make prouiſion for him: therein (I ſay) hee teacheth vsus theſe two things; the one, that we may lawfully and willingly be perſwaded (vnleſſe there be neceſſitie to the contrarie) to ſtay together, one neighbour with Doct 1. verſ. 16another in company, after we hauehave done our earthly buſineſſe, if there be ſeene cauſe, and namely, if thereby we may doe good or take good one by the other, as to conferre, and vſe good communication together, for knowledge, edification, and their mutuall comfort and increaſe of louelove betwixt our ſelues, or for the good of each other. In theſe reſpects (I ſay) neighbours may keepe company one with the other, after their other affaires and buſineſſe ended, which though it be not in vſe among neighbours, where no religion is, yet let not other loſe that benefit. But otherwiſe if they doe not ſo in tarrying together, I meane, inſtruct, edifie and comfort one another, and prouoke mutually to louelove, and good works, it is much meeter for them to depart aſunder, each to his owne home and calling; rather then to fall to idle, needleſſe, or hurtfull iangling and ſpending the time in no good ſort together. This is ſomewhat like that which I hauehave been before occaſioned to ſpeake of in the womans wiſdome, ſhewed in departure from the Angell, as ſoone as ſhe had receiued his meſſage. There is a danger as well in mens too long ſtaying together with men as with women: and it is apparant, that many hauehave held out company longer then was meete, after their neceſſarie affaires were diſpatched, or their lawfull refreſhings by the creatures enioyed: becauſe they fall from eating and drinking, to drunkenneſſe, to vngodly gamings, to buy and ſell their neighbours, to plot miſchiefe, to wrangle, quarrell and bee at daggers drawing each with other: had it not bin wel theſe had not met at all, or at leaſt, to hauehave bin parted in ſeaſon? But on the other ſide, if time, place, and good occaſion offered doe ſerue, it is the dutie of a Chriſtian to redeeme any ſeaſons in company to doe good therein, if it were but for this cauſe, that they meete not commonly nor oft together. And where there is willingnes, and as it may be thought, ſimplicitie and vprightneſſe in them that deſire it, there ought to bee readineſſe and forwardneſſe in him that can yeelde it (except other predominant reaſons doe vrge the contrarie) without any ſtrangenes and auſteritie, and the rather, becauſe the moſt part of the world looke after no ſuch matter in their meeting together. And this wiſdome we may learne by the Angels words.
The other part of his anſwere is this, that he would not eate, if he ſhould 2prouide for him, becauſe he was no man (as Manoah tooke him to be) and therefore had no need to eate. For though ſometime the Angels of God did eate, as with Abraham and Lot, and did put on the ſhape of men when they had ſome meſſage of God to doe, and ſo tarried the longer, yet here the Angell hauing done that he came for, and ſo haſtning to depart, refuſed to eate, ſeeing it was needleſſe.
In this ſpeech the Angell teacheth this, that the creatures of God ought Doct. 2.not to be ſpent needleſly, but receiued for neceſſary vſe: euen as our Sauiour taught long ſince, that the broken meate and fragments ſhould not bee Iohn 6. 12.caſt away, which were left after the people had been ſatisfied. And this commendeth frugalitie and honeſt ſparing, as it condemneth the prodigall lauiſhing and waſting that many ſtroy goods doe vſe, who fatte their dogges, and famiſh the poore, for whom broken meate ſhould be reſerued. But of this I ſhall ſay more afterward God willing.
Neither is it vnworthy the nothing for vsus, to ſee how carefull the holy ghoſt is here, to cleare the good meaning of Manoah from any blame. Hee 3knew not (ſaith the text) that it was an Angell of the Lord, q. d. If hee had known it, ye may well thinke, he would not hauehave ſpoken ſo: but being ignorant, he is to be excuſed: I blame him not for it, no reaſon therefore that his ſimplicitie ſhould make him ſubiect to hard cenſure. It is not ſimply indeed excuſable in Manoah, onelyonly becauſe he was ignorant (for Peter was faultie for ſaying hee knew not what, being with Chriſt vponupon the mount) but becauſe he was neither bound to know, nor able of himſelfe to know any ſuch matter. See then how tender the Lord is of the credit of his good ſeruants, that whiles they in their innocency walke according to their knowledge, he auoideth all the blame that might grow to them by their vnauoidable ignorance: the Lord will iudge the worke of his ſeruants, according to that they hauehave; but as for the defect which is inuincible, it ſhall doe them no harme: this by the way. The thing I purpoſe to inſiſt moſt in, is, Doct. 4.that knowing afterward this meſſenger to be an Angell (otherwiſe then he ſuppoſed) was aſhamed euen of his blameleſſe error: how much more ought we to bluſh for our faultie errors, nay groſſe ignorance, or (which is worſt) wilfull ſinnes? That which Paul Rom. 6. ſaith, implieth no leſſe, Rom. 6. 21.That we being regenerate ſhould be aſhamed to looke backe into our olde profane courſe of blindneſſe and badneſſe: as if a deuout Papiſt (like Ephraim in the Prophet) being conuerted, ſhould be abaſhed to conſider the vnfruitfulnes of his deuotion, and kneeling to the Crucifix, and the image of the Virgin Mary, and a peece of bread, ſaying to theſe Idols, Fie vponupon you, get you hence, they were blinde that made them, they themſelues are like the makers of them, and I as blind that worſhip them. So ſhould the proud boaſter, that hath ſcornefully diſdained his neighbour (in his heate and madneſſe) being come to himſelfe, and ſeeing he is no better then earth and a fire-brand of hell, be aſhamed of himſelfe, and ſay; Who am I, that hauehave thus baſely forgot my ſelfe? So he that hath come iollily to the Sacrament, and yet profanely, becauſe hee could diſcerne no more at the Lords boord, then his owne: when he ſeeth his boldneſſe, and how farre hee hath ventured; how ſhould it aſtoniſh him? The truth is, knowledge and grace hauehave no greater enemies then the ignorant, who (if they could ſee themſelues as they cannot) how highly would they magnifie God for knowledge? if for no other cauſe, yet for this, that thereby they are made to ſee their eſtate far other, then they could euer beleeue it to be: and ſo reſting thankfull, walke in the light thereof, and abhorre their former blindnes.
The Angel ſeeing Manoah deceiued taking him to be a man, led him further to more fit matters for him, bidding him make a burnt offering of the Doct. 5.meate that he deſired to refreſh him with. For to no end was Manoahs ſpeaking of meate to him, offering him to eate the kid of the goates. This ſpeech of his ſheweth that it is true wiſedome to take occaſion to draw one another forward to holy duties, and to communication of heauenly things. The moſt being earthly, and faſt locked vp therein, Manoah was buſie about prouiding for him, which through his errour, was to no end, therefore the Angell drew him to that which was profitable indeed. And ſo it well becommeth Chriſtians to be ready to leade one another from vnprofitable expence of the time, to talke of things more diuine and fit to the edifying one of another: neither ought the wiſe chriſtian to ſtumble at it when he meeteth in companie with ſuch as are vnſauourie, whoſe tongues are their owne to ſet themſelues on worke as they pleaſe. Alas what other is to bee looked for at the hands of ſuch, as neuer learned how to gouerne themſelues either alone, or in their priuate houſes, or in the publike actions of Gods worſhip? How ſhould their tongues be well ſeaſoned in companie, or bring foorth fauourie and gracious matter, out of an vncleane heart abounding with the contrary? But rather let him pitie ſuch, (for all bad men are not bad of malice) and by his milde and modeſt ſilence at leaſt, and much more by ſpeaking that which is likeſt to preuaile and doe good; turne off, and put by their ſuperfluous and frothie talke: not fearing but that it will giuegive place, and cauſe the vtterers thereof to ſay, Indeed this ſpeech of yours is farre meeter for the companie, and deſerueth to be accounted of, and pitie it were that looſe and vaine talke ſhould hauehave put it by: pardon vsus, for if we had knowne better, wee would hauehave vſed better. Is not this a good effect of Chriſtian boldneſſe (though no more then needs) thus to take occaſion to breake off bad communication, and to bee farre preferred before an offenſiue giuing place to ill ſpeech till it hauehave gotten the vpper hand, ſo that it is too late to repreſſe it? But to come neerer to the occaſion of this text. A Chriſtians dutie towards them that come behinde him in experience and the right vſe of conference with ſuch, is, not to make himſelfe ſport at their weaknes, or to ſcorne their ignorance, but to goe before them, and teach them how to ſpend the time more profitably. A man may diſcerne teachablenes, and an humble ſpirit in many, who out of a ſimple meaning, vtter that little good ſpeech that they can, or which comes next to minde, though they can little conſider to what purpoſe or edifying. Here is a fit occaſion offered to the other, with lenitie & ſoftnes to diuert rather then breake off ſuch ſpeech, to looſen the bands of it rather, then violently to cut them aſunder, that ſo the hearers may ſee themſelues wound into better communication ere they are aware, and ſecretly bluſh at their owne ignorance.
The particular that the Angell mentioned, was to counſell him to offer Doct. 6.a burnt offering to the Lord. The ſignification thereof was, that thereby hee ſhould conſecrate himſelfe, body and ſoule, with the powers and parts of both vntounto the Lord: and ſo he ſhould honour the Lord, as became him, and ſhew, that hee did thereby acknowledge himſelfe willing and readie to obey him in all things. And this is our true ſeruing of God to offer Rom. 12. 1.vp our ſelues wholly vnderunder his gouernment, as the Apoſtle ſpeaketh to the Romans. And ſo on the contrary, they doe nothing leſſe, who giuegive themſelues to follow their owne luſts, and the deuices and deſires of their wicked hearts, or who in ſome things wil yeeld him dutie, and by halues, as we reade that Saul did, for which cauſe the Lord reiected him. Let the reader looke more of this point in chap. 2. and in chap. 10. and elſewhere.
And further as Manoah for the kindneſſe hee receiued of the Angell, was bidden to offer to God that which he offered to him; ſo we ſhould not offend, who are Gods Miniſters, if in the like caſe we doe the like. As for example, if for our trauaile by aduice and counſell to any brother, either troubled in conſcience, or otherwiſe with ſome great and dangerous doubt; he being ſatisfied and quieted to his good contentment by our counſell, if (I ſay) he, the partie ſo counſelled by vsus, out of a thankfull minde ſhould offer gratuitie to vsus, (as many thinke it their dutie) I ſay, wee ſhould not offend, if we ſhould deſire him to giuegive it either wholly, or a part thereof, as freely to ſome very good vſe, if he be well able, as to ſome godly poore, as hee would hauehave done to vsus, ſeeing we thinke it vnmeete for vsus to receiue it, becauſe we would in no wiſe bring a reproch to our miniſterie, orgiue occaſion to any, to thinke, that we doe baſely ſell the gifts of God for money. For if hee bee both able and willing (as Naaman the Sirian in the like caſe was) to ſhew thankfulnes, which we thinke it vnmeete to receiue, we ſhall doe a good dutie to helpe to benefit ſome other, where there is need of it, and ſo fit an occaſion is offered by Gods prouidence, to relieue him. Too few ſuch occaſions are offered of doing good in that maner, & if they be, yet they are not taken; and yet it is well knowne how many there are to doe good vntounto and how wee are commanded by God to take all occaſions thereof, as he offereth them. And if ye aske, why Eliſha did not worke vponupon Naaman in that manner: I ſay, hee was an heathen, and a ſtranger, newly conuerted; and if he had requeſted any ſuch kindneſſe of him, it muſt hauehave been put into his hands to diſpoſe; in all which reſpects hee refrained. But of this I hauehave ſaid ſomewhat before, chap. 8. in Gedeon his refuſing the kingdome and demanding the earings: the leſſe therefore ſhall ſerue.
Another thing I thinke good to ſtay about a little in this verſe, and that is, by occaſion of a word the Angell ſpake. And that is this: that hee called that, bread, which Manoah called fleſh: For when hee deſired the Angell that hee might prepare for him a kid of the goates, the other anſwered hee would not eate of his bread: whereby who doubteth (will ſome ſay) but that both meant one particular thing? Manoah, that he would prepare ſome refreſhing for him; and the Angell, that hee would not eate with him.
Here by the Hebrew word foreign which ſignifieth not bread onelyonly, but all Doct. 7.food, and ſo fleſh particularly; by this word (I ſay) the Papiſts (who are faine to catch hold of eueryevery thing that they thinke may ſerue for their purpoſe) take occaſion to maintaine their tranſubſtantiation; and they crie aloud, that the bread in the Sacrament may ſignifie fleſh, as it doth in other places of the Scriptures. Where it appeares, that they are ſo haſtie to alleage a proofe from hence for their purpoſe, that in the meane while they take one thing for another. For though the Hebrew word may ſignifie fleſh, as it doth bread, yet they ſhould remember that Paul wrote in the Greeke tongue, where the Greeke word foreign ſignifieth bread, is neuer taken for fleſh. And what gaine they by thus playing the Sophiſters among the ignorant? For they who are able to iudge, do ſee yt they abuſe the reader groſſely in ſaying, bread may be taken for fleſh, becauſe the Hebrew word ſometime ſignifieth ſo, when the Greeke word neuer ſignifieth ſo; in which tongue yet all that concerneth the Lords Supper, is written. And ſo while they goe about (with the dogge) to get the fleſh that ſhineth in the water, they loſe that which they ſeemed to hauehave in their mouth, and ſo both. And yet if the Greeke word foreign did ſignifie fleſh, as it doth bread, how doth it follow that it ſhould ſignifie ſo in the Sacrament againſt ſenſe, reaſon, ſcripture and truth? So wee ſee what ſubſtantiall proofes they bring to vphold and iuſtifie their abſurd opinions and religion. This I ſay vponupon this ſuppoſition granted, that the Angell and Manoah ſpake of the ſame indiciduall thing, which yet no man will grant to bee a neceſſarie conſequence. For though Manoah meant fleſh, yet the Angell might meane bread, both by a Synecdoche, meaning a refreſhing by bread and meate: Manoah might offer him a kid, and he might anſwere (I will not eate of thy bread) in this ſenſe; Prepare nothing for me, I will not eate ſo much as any bread, much leſſe of thy fleſh. Who is ſo ſimple as to thinke otherwiſe, except any ſhould imagine that the meate was like to be ſet before the Angell, without bread? If bread were needfull alſo, what neceſſitie is it that both their meanings muſt needs be about the ſame particular? But I ſpare. Thus much of Manoahs deſiring him to eate: the ſecond thing followeth, of asking him his name: but of this in the next Sermon.