Commentary on Judges, Sermon 73
THE SEVENTY THREE SERMON ON THE XIII. CHAPTER OF THE BOOKE OF IVDGES.
THus he ſtill ſeeing the man of God (as he tooke him to Verſ 17. 18. The ſenſe.be) to ſhew ſuch grace in his ſpeech, was the more knit to him, and ſo deſired to know his name: and hee ſhewes him the reaſon, to wit, that when it ſhould come to paſſe, which he promiſed, Manoah might honour him with ſome reward: The Angell ſeeing it a needleſſe thing that he asked, did not anſwere to him in word: but thought it fitter to make himſelfe knowne to him in deedes then in words, and thereby to confirme the former promiſe made to them. And this to be the meaning of the verſe, the next words doe proue, namely, that hee did wonderfully; for ſo are the words in the originall: hee was marueilous, or he did wonderfully.
The Angel that reſolued there ſhould be no yeelding of gratuitie to him, for which cauſe Manoah asked his name, hee did not tell him: and yet who can deny but Manoah asked it vponupon good conſideration, namely that hee might ſhew himſelfe thankfull to him, as he thought himſelfe bound to be? Wherein he gaue cleere teſtimonie of his honeſt and ſingle heart, in deſiring to take the opportunitie thereof vntounto him afterwards for the kindneſſe that was offered him. Which is a neceſſarie duty, though it be not regarded nor looked for of them to whom it is due. But of this before.
Now that the Angell did ſhew (as we ſee in this verſe) what hee was, by Doct. verſ. 18.deeds rather then by words, he hath not onelyonly left vsus his example, but alſo confirmed vsus in that the Scripture teacheth both Miniſter and people concerning that matter. And firſt of the former (who being a publike meſſenger of God, is called an Angel) my meaning is not that the Miniſter is liable to eueryevery ianglers cenſure, for his allowance of him, or for his ſufficiencie. But let him get this Seale of his Miniſterie, which here the Angell bringeth out, to wit, the efficacie of working, I meane, both a powerfull teaching, and a powerfull example; and theſe ſhall be his iudges. By theſe they muſt iudge of him, who are able to iudge, and they who iudge by any other rule, are ignorant or malicious, and therefore diſabled to iudge. And the beſt Miniſters that euer were, neuer refuſed this Canon of doctrine and life to be examined by. Neither our Sauiour nor the Apoſtle Paul euer arrogated to themſelues ſuch libertie as to be receiued, the one for true Meſſiah, the other, for a true Apoſtle, vponupon their bare word. It might hauehave opened a gap to eueryevery ſeducing ſpirit, to hauehave ſtood vponupon his owne worth, and (like Antichriſt at this day) to compell mens conſciences to acknowledge him a ſucceſſor of the Apoſtle, becauſe he (out of the abundance of his owne ſenſe) boaſted himſelfe ſo. So that baſe teſtimonies are inartificiall arguments (all meere men being lyars) but to trie the ſpirits whether they be of God, is a 1. Iohn 4. 1.needfull dutie: they that are ſo tried, hauehave no wrong done them, neither can complaine, if their charter bee demanded, I meane the power of teaching, and the power of godlineſſe. Theſe workes admit no appeale, though they be no miraculous works, (as the Angels here) yet they are demonſtrations. In the 11. of Matthew, Iohn Baptist ſends his diſciples to Chriſt in Matth. 11. 2.policie to reſolue them of the truth of his mediatorſhip: our Sauiour (when they had done their errand) doth not ſcorne them, or diſdaine to giuegive account of his calling. But what manner of euidence giueth hee? Goe (ſaith he) tell Iohn, what yee hauehave heard and ſeene, The blinde ſee, the lame goe, the poore receiue the Goſpell. q. d. If theſe workes will not euince what I am, take mee not for him that I goe for. So he tels the Phariſies, If I gaue witneſſe onelyonly to my ſelfe, I could not claime credit thereto: but the workes I doe, they beare witneſſe of me, and further I deſire not to be embraced. So Paul tels 2. Cor. 3. 2.the Corinths, ye are my Epiſtle written in your hearts, &c. q. d. The ſpirit of God coworking with my Miniſterie, to the begetting of faith, a new heart and life in you, hath ſealed alſo this truth vntounto you, That I am a true Apoſtle of Chriſt, againſt all gaineſayers. And it is the dutie of all Gods Miniſters to adde this commendation and allowance vntounto the outward calling Note.of the Church, their letters commendatorie I meane and licenſes. And if hereupon wee may bee receiued, let vsus not complaine: as for them who vponupon this teſtimony from God, will not admit vsus, either our perſons, as factious Separatiſts; or the power of our Miniſterie, as all vnbeleeuers and vngodly ones, woe be vntounto them, for in not receiuing vsus, they deſpiſe him that ſent vsus. As for their cenſures, we may appeale from them with our Sauiour; ſaying, I receiue not praiſe or diſpraiſe of men, I hauehave another Iudge: And with Paul, It is a ſlight thing with me to be iudged of ſuch, I paſſe not 1. Cor. 4. 3.for your iudgement. And ſecondly let all priuat perſons, that receiue the meſſage of God by the Miniſter, know their dutie alſo, which is to declare what they bee by the good actions of their liues, rather then by their talke, and to bee examples to other in their conuerſation, and not in their communication 1. Tim. 4 12.onelyonly. So our Sauiour taught when he came to giuegive his life for vsus here on earth: If ye abide in me, and my word in you, then are ye my very Iohn 8. 31.diſciples indeed.
Agreeable hereunto are his words in another place, Not eueryevery one that ſaith Lord, Lord, ſhall enter into the kingdome of heauen, but he that doth the will of my father which is in heauen. Neither let any man deſire to bee Matth. 7. 21.taken for better then he is, but ſubmit himſelfe to this touchſtone which will bewray what mettall he is made of: and for as much as the inward duties of faith and pietie are vnknowne to others, let the workes of each mans calling ſay for him what he is, let a good magiſtrate be content to loſe the credit of his profeſſion, if he cannot maintaine it by vprightnes, courage in puniſhing offenders, & defending the innocent, being free from couetouſnes, parcialitie, or iniuſtice. Let the husbandman approue his religion, by walking as a man of vnderſtanding before his wife, and ſhe hers, by ſubmiſſion in the Lord, and reuerence towards him: and ſo the other parts of the familie in their ſeuerall places. And otherwiſe, let them hold their peace as guiltie perſons. Thirdly, this doctrine is to ſettle the beſt Chriſtians to bee ſo ſtill, notwithſtanding the taunts and mockes of the vngodly, who bayte them with the names of hypocrites, and men of ſingularitie, ſeeing they declare that out by their good liues, which they imbrace with their hearts: and generally let all ſuch take warning by this, as onelyonly hauehave a name they liue, but are dead, and who ſpeake well, but hauehave not hearts to doe thereafter, and as for ſuch as reproach and ſcorne them who honour their profeſſion with a life anſwerable, their iudgement ſleepeth not.
It appeareth by that which is ſaid here, that as the Angell willed Manoah to doe, euen ſo he did: I meane, offer a burnt offering vntounto the Lord. Now Obiect.where it is obiected that it was not lawfull for him to offer in any place, but at Ieruſalem, and therefore that it was not lawfull for him to offer where the Angell met him; I anſwere, that it was lawfull to offer in other places while the Arke was carried about, and was ſtaied in no certaine place: but after the building of the temple at Ieruſalem, then indeed that law tooke effect, and it was not lawfull to ſacrifice elſewhere, but all high places were then to be taken away. And this I ſay, ſuppoſing the action to be ordinarie; Anſw.but indeed this of Manoah had bin warrantable at any time, as being grounded vponupon diuine warrant, commanding him ſo to doe.
And whereas it is againe obiected, that Manoah not being of the tribe of Leui, but of Dan, ought not to offer ſacrifice, neither was that according to the law that hee did: it is anſwered, that hee gaue the fleſh and the other things to the Angell, whom he tooke to bee a Prophet, that hee might offer them, for the Prophets had an extraordinary calling, that though they were not of the houſe of Aaron, yet it was lawfull for them to ſacrifice, as Elia and Eliſha did: for when the Prieſts corrupted the pure worſhip of God, the Lord ſtirred vp the Prophets to reſtore it againe. But this was no Prophet, ye will ſay; I anſwere, no hee was not, but more then a Prophet: and therefore the fleſh and the other offering being laide on the rocke, the Angell did wonderfully; hee raiſed fire out of the rocke, and conſumed the ſacrifice.
And the ſame we hauehave heard to hauehave been done in Gedeons ſacrifice before: for although it bee not expreſſely ſaid here, that fire was brought out of the rocke as there; yet ſeeing there is no mention of any fire brought by Manoah, and yet that the Angell is ſaid to hauehave departed in the flame, it is moſt likely that fire was ſtricken out of the ſtone: the Angell aſcended into heauen, as though he would vſe the flame inſteade of a chariot, and he diſſolued the body which he tooke 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 feare, when they ſaw that he was an Angell of God: and after that, he appeared no more to them.
In that Manoah did as the Angell willed him, turning that which hee Doct. verſ. 19.would hauehave ſet before the man of God for meate, into a ſacrifice; it teacheth how fit and ready we ſhould be, to be moued and ledde by good inſtruction to any duty that wee know not, neither thought of before: meekely receiuing the words of exhortation without reſiſtance or vnwillingneſſe. This minde was in the Theſſalonians, to whom Paul writeth thus: We are 2. Theſ. 3. 4.perſwaded of you in the Lord, that both yee doe already, and will doe ſtill the things that wee commande you, meaning, that they reſolued with themſelues, to make the doctrine of the Apoſtles the rule of their life.
Thus ſhould all Chriſtians bee affected, like the paterne that Paul giues the widowes, that they ſhould diligently be giuen not onelyonly to the particular 1. Tim. 5. 10.duties of compaſſion, Rom. 12. but to eueryevery good worke. This commendeth the grace of God highly in all ſuch as are thus prepared to ſerue God in eueryevery part of their life, that as they ſhall ſee what the good and acceptable Rom. 12. 2.will of God is toward them, ſo they are ready ſtill to new duties. And ſo it doth much checke and accuſe them, who are ſlow and backward to any good thing that ſhall be required of them, and readily yeelded 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 ſhew themſelues commendable. And yet for all that which I ſay, let it be clearely ſeene, that there is enough to binde their conſciences, to that whereto they ſhould yeeld, leſt they be lead by company, will, or fancy: and there is cauſe of this readineſſe and alacritie in receiuing the word by the people, if they conſider that the Miniſter himſelfe is tied to the like dutie in vttering it, according to that charge of Peter, feede the flocke of 1. Pet. 5. 2.God with a ready minde, not of conſtraint: and the Apoſtle Paul confirmes it, There is neceſſitie impoſed vponupon me, and wo be to me if I preach not, &c. If then I doe this neceſſarie worke willingly, it is thankworthie: otherwiſe it is neceſſarie, and I muſt doe it without thanks. How ſhall this bee, if the people hold off and pleade libertie to take and refuſe what they pleaſe? Therefore Cornelius, Acts 10. profeſſeth himſelfe and his, ready to heare Acts 10. 33.whatſoeuer Peter ſhould ſay from God to him. And when he ſaith [whatſoeuer] he meaneth, whether reproofe, or commandement, as well as comfort and inſtruction. This ſhe weth, that not all that doe ſome duties, doe them readily; but either for finiſter reſpects or by halues: as he in the Goſpell? who was bidden goe into the vineyard, anſwered, hee would, but Matth 21. 32.went not: ſo, many heare zealouſly, but neuer weighing the worke of God, Note.nor forecaſting the difficulties, repent them of their forwardneſſe. Others readily yeeld to the truth in their minds as ſound and good, but their hearts come ſlowly forward, they delight not therein, nor approue it, as liking that it ſhould gouerne them. Againe, ſome things which the word requires we yeeld to, (for the outward action eſpecially) yea and ſtand ſtiffely in the defence of it, as Iudas did for the relieuing the poore, becauſe (in a diuers reſpect) our deſire concurreth with Gods commandement, euen corruptly peruerting the end and vſe of a good duty to our own benefit, which ought onelyonly tend to Gods glorie. But here we doe not obey readily, becauſe the manner of obeying, which is for conſcience ſake, diſpleaſeth vsus: as the artificer liketh it well, that God calleth for diligence in his calling, for his coueteous Note.minds ſake; but to be occupied therein for the ſeruing of Gods prouidence, the auoyding of noyſome luſts and temptations, the practiſe of his faith and patience, thankfulnes & contentment, he hath no readines thereto: yea this awkeneſſe is in the beſt, that they like any dutie ſhould bee vrged which others are tardie in, and themſelues prone vntounto; but to be drawn any further, and to ſuffer exhortation and reproofe for their blemiſhes and errors, that is vnwelcome. So that readines and teachablenes humbly to giuegive place, and curbe our contradicting and rebellious nature, where God hath manifeſted his will vponupon good ground, is a rare gift of the ſpirit, and attendeth onelyonly vponupon them, who with Dauid hauehave a reſpect to all Gods Pſalm. 119. 6.commandements. Excellent is that ſpeech of Dauid, O Lord thou ſaidſt, Seeke my face; and I anſwered, Lord I will ſeeke thy face. Euen as the waxe applied to the ſeale, receiues the impreſſion, and the holy inſtruments of muſicke in the Temple ſounded according to the skilfull 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 eares, as he himſelfe hath made inwardly in them: as the ſeruant mentioned in the Goſpell, Note.whoſe obedience in going, comming, and dooing, ſeemed to be ſo prompt, as if it were the eccho of his Maſters voyce. And ſuch as hauehave attained any meaſure herein, let them looke to this one thing, that they be conſtant in ſo doing, leſt (beſide the expectation) the diuell in time by inward or outward diſcouragings or allurings, quite alter their temper, and make them firſt to heare without delight, remiſſely and coldly, and in time with diſlike and reſiſtance, as wofull experience witneſſeth. Touching the particular kinde of Manoahs readineſſe to turne the meate into ſacrifice, ſee more in the peoples giuing to Gedeon the earings of their pray, which poynt is diuers from the former.
Further this conſuming of the ſacrifice with fire by the Angell procured 2in ſuch a wonderfull manner, as it could bee no other then the worke of God, this, I ſay, was done for the confirming of Manoah and his wife: the which alſo was granted to Gedeon in the like caſe, and at the prayers of Elia, Iudg. 6. 17.he did giuegive the like ſigne for the confirming of the people, that Iehoua the God of Elia, was the true God, and Baal an idoll, and his prieſts deceiuers 1. King. 18. 24.of them. By all which and many more ſuch, the Lord teſtifieth, how willing he is, that his poore ſeruants ſhould be free from doubtings and feare, which doe much diſtract and diſquiet them.
For though he allow them not to looke for, or depend vponupon ſignes now, as in times paſt, yet a moſt ſure rule he hath giuen vsus in his word to goe by, to the which he ſendeth vsus, ſaying; Search the Scriptures, for they beare record of me, and ſhew, what my will is toward you. And whereas it will Iohn 5. 39.be obiected to me that all cannot vnderſtand the ſcriptures, and therefore that may be farre enough off from reſolution in doubtfull caſes: I anſwere, the Lord hath taken order, (if hee were obeyed therein) that throughout his Church there ſhould bee preachers to reueale his minde to the hearers, and to hauehave their abode, and liue with the people, to the end they may helpe to reſolue their doubts, as they ſhall ariſe daily in them, and ſo helpe to ſtabliſh their faith, and ſet them forward to the kingdome of glorie, all Note.which the poore people hauehave neede of.
And if Gods matters were regarded of men but as their owne be, there would be ſuch care to furniſh all places, by them whom it concerneth, with fit and meete teachers (choyce being made alwaies of the beſt firſt, and they ſought after) that both the reſt of them who are ſtudents in Diuinitie might be well incouraged to follow their ſtudie, and beſt examples, and the people well prouided for thereby, and ſo might grow to reſolue themſelues in many of their doubts, and be helped by their teachers in the reſt, ſo as they might liue comfortably, which a few attaine to of many, and then it may be ſeene alſo, what other people goe without of their due, by wanting ſuch Note.teachers, and they who are cauſes of it, may repent, which would bring great ioy into our ſtreetes.
It is ſaid further here, that after this was done, the Angell did yet wonderfully Verſ. 20.in another thing: to wit, that when the flame aſcended from the altar toward heauen, he aſcended in it, Manoah and his wife beholding the ſame, that ſo they might know what he was who appeared to them, euen the Angell of God, whom they tooke to be ſome man of God, or prophet. Thus they were better confirmed about that which was ſaid to them concerning the childe. This, as the former verſe, confirmeth vsus in that we learned Doct. 1.there, namely, what a care the Lord hath to eaſe our infirmities, and to relieue vsus therein: which being beleeued of vsus, is no ſmall refreſhing and incouragement to vsus. But of this poynt hath been already ſpoken much in the hiſtorie of Gedeon.
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 Angell of God, they (I ſay) fell on their faces to the earth for feare, as appeareth by his words to his wife afterward. For we may not be ignorant of this, that in thoſe times 2the people were afraid at the ſight of an Angell, or in beholding any ſignes of Gods preſence, as in Exod. 19. we reade, and Iudg. 6. ſo I ſay, it was with Exod. 19 16. Iudg. 6. 22.them, and ſo it would be with vsus, if we ſhould hauehave the like occaſions offred vsus: the reaſon is, firſt our inherent ſinne, and the inborne corruption that is in vsus: ſecondly, the accuſation of our conſciences, which tell vsus what wee are in, and of our ſelues: to wit, moſt vile, rebellious, and diſobedient; the which ought to humble vsus, when God by ſuch or other meanes, doth as it were, ſhew vsus our face in a glaſſe, that through our ſin we be afraid, whereas we ſhould reioyce.
In that they did ſhew reuerence in ſuch caſes, it was their duty ſo to doe: and we owe the ſame, in reſpect of Gods ſpeciall preſence in the congregation. But as we ſee it was with them, that in doing a good thing they paſſed meaſure in their feare, and it was exceſſiue in them: ſo wee may beholde thereby, how hard a thing it is to auoyde corruption in our beſt actions. But as they went too farre in one extremitie, that they were too much afraid, ſo wee goe further in the contrary, for that wee come ſhort, and doe not feare the preſence of God at all, when we come before him in ſpeciall manner, or very little. So that the reuerend behauiour of the Fathers toward God, will be an accuſation of vsus for the contrary, when yet we ought to carry our ſelues reuerently in all places. Let the reader looke backe into the 6. chapter and 22. verſe, where this argument is largely handled.
In that it is ſaid in this verſe, that the Angell hauing done that which he Verſe 11.came for to them, departed, and was no more ſeene of them, it teacheth vsus the ſame, to wit, that when we hauehave met together before the Lord to ſerue him, as for example, in the publike vſe of prayer, word, and Sacraments, and hauehave religiouſly ended theſe duties; then wee ſhould depart, eueryevery one to his place, conſidering how many and great inconueniencies doe follow idle and needleſſe tarrying behinde, and loyterings: whereby we doe not onelyonly forget ſuch good inſtructions as we hauehave heard (whereas while they See Hebr. 2. 1.be freſh in our remembrance, we might in our returning, either meditate on them, or reuiue the memory of them by good company, but alſo fall to drinking, playing, prating, and ſuch like behauiour, as whereby wee doe much more hurt to our ſelues and others, then we got good by our hearing. The diuell hath more ſtrings to his bow then one: and therefore if he cannot draw men to neglect the meanes altogether, hee will buſie their heads with wandring, or oppreſſe their bodies with ſleepe: but where neither of theſe preuaile, yet ſometimes he windeth in with thē ſo by other deludings of them, that hee depriueth them of all fruite which they ſeemed to hauehave got, and that as eaſilie as they may be brought aſleepe: and not leaſt of all, by occaſioning forgetfulneſſe of that they heare, by needleſſe company afterward, or ſome other improuidence. And while men are yet hot and glowing through the power of the word, hee doth caſt cold water vponupon 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 thinke themſelues ſafe enough, and well fenced from the diuell, they hauing ſo lately been taken vp in holy duties, as in hearing and prayer, and ſo are eaſily beguiled by him, that doggeth them, though inuiſibly, from the Church, as well as to the Church, and in it. And this I ſpeake not onelyonly of the common abuſe of the Sabbath, (which of Chriſtians ought to be abhorred) but euen of other meetings occaſioned beſides, and not auoided. But let this be well conſidered after their publike hearing, beſides the ſhunning of vnſeaſonable companies, that although I forbid not men to returne to their lawfull callings and affaires after hearing, whereunto the word fitteth them much better (and they are no enemies to the fruite which they hauehave gained in publique) yet I ſay thus much: firſt, that there ought to bee ſome reſpite betweene the one and other (if it may bee) ſo much as may ſerue to draw the minde and affections together, and ſettle ſome reuerence vponupon them, that they ruſh not forward looſely to matters of another nature, as if with the foole in Iames they had forgot the hew whereof they ſaw themſelues to be in the glaſſe of the word. Secondly, that if it cannot be that they ſeparate themſelues to the reuiewing of the things they hauehave heard, Prou. 18. Prou. 18. 1.but it muſt needs bee that they hauehave to doe with others, as in markets and faires (where yet Sermons are vſuall heard by all ſorts) or the like occaſions: then let men watch more ſpecially to their hearts and tongues, that neither they breake 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 driue out one nayle with another (to vſe the phraſe of Eccleſiaſtes) and loſe all abroad which they ſhould hauehave carried home for the prouiſion of their familie. But alas, as for the common ſort whereunto ſhall I liken them? They are like to fooliſh market men, who hauing ſtored their purſes with money, and their ſacks with neceſſaries, ſteppe into ſome lewde houſe or other, where they finde ſuch companions, as either by gaming, or drunkenneſſe, or iugling, picke that money out of their purſes, and their commodities which they had bought, ſo that they ſend them home farre more bare and empty then they came forth. This dealing is bad enough at a market, but worſe at a Sermon, or vponupon the occaſion of religious actions: worſe, I ſay, becauſe the former commonly falls out againſt a mans will: but the latter wrong, men offer to themſelues voluntarily. It is not to be wondered at that there are many ſuch; for as they whom our Sauiour whipt out of the Temple, becauſe they made the houſe of prayer a den of theeues, came not thither to ſerue God, but themſelues: ſo now many come to the congregation, onelyonly to meete their copeſmates, with whom they are to deale, contract, buy and ſell, and the like: the Temple is their place to them where they appoint to concurre: their market begins not for the moſt part, while Gods is done. This point is needfull to be enforced daily, where ſuch meetings are.
How much more then, are the looſe and vnaduiſed gaddings from our owne houſes wantonly and wailily without any good end, how much more I ſay, are they full of danger? For of wilfull goings forth to euill ends and purpoſes (as in youth and maſterleſſe perſons is to bee ſeene) I neede not ſpeake, all doe know how odious they are, and what miſchiefe they bring with them: the moſt are eaſilie deceiued about the other. Dinah Iacobs Gen. 34. 1.daughter, who went to ſee the maydes of the countrey, may bee an example to all ſuch. It were meeter for Chriſtians, to learne of Dauid in this behalfe, what to anſwere: when he was of his enuious brother Eliab asked what hee made there, (his father hauing ſent him thither, namely into the campe) he anſwered him, is there not a cauſe? As if he ſhould hauehave ſaide, hauehave I not cauſe to be here? then I might indeed be iuſtly found fault with. So let all aduiſed 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 miſchiefes that are now, or hauehave been, hauehave come by mens leauing 1. Sam. 17. 29.of their calling, and going into company without cauſe, or hauing 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 ſigne, and that which went before it: now is added Verſ. 22. 23. 24.to the former in theſe three verſes an other thing, and that is a new trouble which befell Manoah and his wife, which was this; that becauſe they had ſeene an Angell of God, therefore he concludeth, they ſhould certainely dye. To whom his wife anſwered (as more ſtrong in faith, and confident then he) wee ſhall not dye, and ſheweth her reaſons, as followeth to bee conſidered. Thus, as I noted in the ſtory of Gedeon, wee ſee how a new Doct. verſ. 22.trouble aroſe to the good man, and ſo doth daily to Gods ſeruants, marueiled at by them no doubt, but in great fauour brought vponupon them by the Lord, and ſeene of them alſo that will trie it out, and receiue it meekely. But Pſalm. 119. 71.of this in the ſtorie now cited.
The trouble that oppreſſed Manoah, and that cauſed him to breake out into theſe words (we ſhall ſurely dye) was, for that they had ſeene the Lord. And by this we ſee what Angell it was, that was ſo called in the 21. verſe? See chap 6. 14.Euen the eternall word, whom here he calleth God, and in the next verſe is of his wife called Iehoua, who ſometime put on the ſhape of a man, and appeared to men, as alſo Angels did. And it is cleare in the ſtories of the ſcripture, that after good men had ſeene God thus, or an Angell, 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 liue: but they miſunderſtoode the words when they tooke them to be meant of his appearing in a bodily ſhape, for many had often ſeene him ſo, and yet liued after: as both Gedeon did, and this Manoah and his wife, with others. The reaſon of this their feare, reade before in verſe 20.
The thing I note here, is this: what great weakneſſes oppreſſe Gods ſeruants Doct. 2. verſ. 22.oft times, as wee ſee heere they did Manoah, of which kinde is deadly feare, doubting, and diſtraction. And who can ſay, euen of the ſeruants of God, that they hauehave not been wound and wrapped in with ſuch ſore diſquietnes either in ſome ſore affliction, while they hauehave thought of the vttermoſt that might come to them by it, or when in ſome ſudden and deep paſſion, they hauehave feared ſome grieuous calamitie to bee comming toward them? In ſo much, as they hauehave made this reſolution with themſelues, that Note.they were vndone.
And yet they hauehave ſeene that God hath giuen an iſſue out of them, and that they hauehave paſſed ouer their heads as a clowd: and they hauehave ſafely eſcaped and waded out of them. So that they hauehave not riſen from deliberate conſideration and grounded knowledge of Gods will, but from feare oppreſſing them, and too vnaduiſed and raſh iudging, and vnbeliefe, and oft times haſted on by melancholy: vntounto the which as the beſt are ſubiect, ſo yet they muſt know, that grace and goodneſſe are ſmoothered and ouerwhelmed in them, when they fall deeply into theſe diſguiſing of themſelues, and therefore that they muſt bee carefull daily to watch and pray in faith, that no ſuch oppreſſing and turbulent thoughts and vexations take hold of them, euen as our Sauiour hath giuen charge, ſaying: Let not your Iohn 14. 1.hearts be troubled.
And to conclude, ſeeing it falleth out (as in this ſtorie is manifeſt) that Doct. 3.good people may oft times be at this point, and are alſo (as Manoah was here being plunged into feare) to doubt ſo dreadfully of Gods fauour toward them, all may learne by this, how needfull it is, for them to gather and get all arguments and teſtimonies thereof before trials come, and in the daies of peace to giuegive all diligence to make their calling and election ſure, that in 2. Pet. 1. 10. Acts 21. 1.their greateſt need they may be quiet and confident, and not doubt in time of triall. One way is to endeuour to hauehave a good conſcience alwaies both toward God and men: alſo to be the ſame in ſecret, that wee would ſeeme (when we walke moſt innocently before men) openly to be; with many other ſuch fruites of faith: wherein the folly and ſenſeleſſe blockiſhneſſe Rom. 2. 28.euen of many of the better ſort may bee marueiled at, that they can in this ſo weightie a matter, and of ſo great vſe vntounto them, be ſo careleſſe. Let the reader looke into the ſixth chapter, as I hauehave already referred him.
We heard in the laſt verſe, of the great feare that oppreſſed Manoah for Verſ. 23.that hee had ſeene the Lord. Now it followeth in this verſe what his wife did, when he vttered his feare to her, and in the next and laſt verſe is ſhewed that Samſon was borne. When the wife of Manoah ſaw her husband ſo troubled, ſhe was better ſtaied: and therefore counſelled, and by reaſons did perſwade him ſo to be alſo. Thus the Lord oft times ſpareth one of his Doct. verſ. 23.children, and that alſo in the ſame houſe, when hee afflicteth another, and vpholdeth one when another is caſt downe, which is to bee marked of vsus. 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 bee an helper and comfort to another. And if he viſit all together, which is rarely ſeene, yet he ſupplieth their wants ſome other way, in giuing that grace to the parties aſunder, that they were wont to enioy one by the other together. And although this merciemercy be little obſerued, while it is enioyed, (men being readie to aggrauate their croſſes, and amplifie them to the higheſt degree, but blinde in ſeeing Gods goodneſſe in his afflicting them) yet ſuch it is, as might full ill be ſpared, and when it is, it cauſeth men to accuſe themſelues of vnthankfulnes, which hath procured the increaſe and multiplying of their croſſes. We know addition of miſerie made him who thought it a ſmall benefit to liue as a ſonne Luke 15. 17.vnderunder his fathers wing, to wiſh he might be entertained but in the place of a hireling.
To returne to the point againe, this mercifull forbearance of the Lord is euen ſeene oftentimes in one and the ſame perſons viſitation: that although he lay his hand vponupon the bodie, yet oft times the minde is free, and the ſpirit is able to ſuſtaine the bodies infirmitie. Yet I ſpake not this, as if this were a token of Gods forſaking a man, when he ſeemeth to afflict on eueryevery ſide: for then the Lord driues his people to cling to himſelfe, when all props and crutches are remoued, leſt they ſhould ſinke altogether. Iobs wife and himſelfe Iob 1.were downe together, (as we may ſay) children ſlaine, cattell and ſubſtance deſtroyed, friends and kindred alienated. And this wrought (no doubt) ſtrongly vponupon 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 hauehave reſiſted deſperate impatience, euen at the hearing of the firſt heauie meſſage that was brought vntounto him, nor (much leſſe) hauehave ſaid afterward, Although he kill me, I will truſt in him. Therefore although the Lord doe ordinarily Iob 13. 15.thus meaſure out to his children, that all ſorrow comes not at once: yet let none indent with the Lord, that thus hee ſhall deale alway with him. The Lord is tied to no certaintie, or neceſſitie in temporall croſſes to his beſt ſeruants, ſaue onelyonly to be their God alſufficient, and to miniſter vntounto them the grace which ſhall be ſufficient. Many hauehave fallen into ſuch ſtreights through infectious diſeaſes, pouertie, trauaile, &c. that they wanted ſuccour and comfort, from the neereſt vntounto them. OnelyOnly the Lord forſake not his, being neerer to them in miſerie, then nature can make the neereſt friends to each other.
But ſeeing the woman here, though in regard of her ſexe the weaker Doct. 2.veſſell, was yet the ſtronger in faith, to incourage her husband when hee fainted, let vsus learne, that the husband may not deſpiſe his wiues counſell, when God ſhall grace her equally or aboue him. It is many mens caſes to be honoured with ſuch wiues, who by their faith, experience, knowledge, humilitie, innocencie, and ſuch other good gifts of God, might hardly bee wanted, and are much to bee regarded. But they that hauehave theſe gifts, let them be farre from thinking on the other ſide meanely and baſely of their husbands, remembring who commandeth them the carriage of reuerence towards them: Husbands againe muſt reioyce for them, and not ſcorne to take good by them, vponupon a vaine conceit that their wiues will deny them ſupremacie, or (as many will ſay) crow ouer them. And yet thoſe that want grace, and be otherwiſe ill qualitied, let them not leane much to their counſell, remembring Ahab and Salomon, in this ſinne, little differing. See verſ. 9. and 10. of this chapter.
Her firſt reaſon was this, and it was ſound and good: If God (ſaid ſhe) 3would hauehave killed vsus, he would not hauehave receiued our ſacrifice. But he hath receiued 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 againe, the manner was allowable, for that God had conſumed the ſacrifice with Doct.the flame. And we may ſay the like. That if God heare our prayers, and approue of our weake and poore courſe of life, wee may aſſure our ſelues that Acts 10. 4.he loueth vsus, and therefore will not in any aduerſitie forſake or caſt vsus off. But God heareth not ſuch as lie ſtill in their ſinnes. This reaſon of the woman Ioh. 9. 31.(pithie and concludent) may bee further extended to this ſenſe: that ſeeing God had then allowed and accepted them and their offering, when they had leſſe ground to looke for it, nay were more vnlike to ſpeed of their deſires: then much more would hee now and in time to come teſtifie his louelove towards them, hauing paſſed his word to them, and in token thereof, deuoured their ſacrifice. It was his meere goodneſſe (ſaith ſhe) to giuegive vsus any acceſſe at all to his Maieſtie, to offer vp our requeſts and thankſgiuing to him and to vouchſafe to ſmell aſweete fauour from our offering. He needed hauehave done no ſuch matter, it came from himſelfe, it was his free louelove to vsus, to reueile himſelfe to vsus more ſpecially then to others. Doubtleſſe if hee had meant to ſlay vsus, he would hauehave done it before, and ſpared all this labour: therefore theſe are arguments rather, that he will reueile himſelfe yet further to vsus, and louelove vsus more dearely, and giuegive vsus more cauſe hereafter to truſt him, and giuegive thankes to him. So that when ſhe ſaith, He meanes not to kill vsus: ſhe implieth more, viz. But rather bleſſe vsus more abundantly then before, ſo farre will he be from killing vsus. And this argumentation of hers, is not vnlike to that of Pauls, Rom. 5. 8. If Chriſt dyed for vsus being ſinners, much more being iuſtified in his blood, ſhall we be ſaued from wrath. And it ſerues as a preſident for Gods people, in their doubts and temptations, to rouſe vp themſelues from deadly feare, and to gather ſtrength againe to themſelues, by reaſon framed according to this of hers. And thus ſhould eueryevery afflicted ſoule and conſcience reaſon in time of his trouble, and ſay to himſelfe: There was a time when I was out of couenant with God, had no promiſe to ground my faith vponupon, and wanted hope: yet then the Lord viſited me in merciemercy, opened my eyes to ſee, and my heart to mourne vnderunder the burthen of my ſinne, to come to him for eaſe, and to finde forgiueneſſe. Since that time I hauehave had much doubting, and been troubled about beleeuing, and repentance, which hauehave driuen me to proue them, and thereupon I hauehave reſted, and found peace. Now therefore though I am tempted againe ſtrongly to thinke my eſtate to be vnſound and naught, yet I remember Gods mercies of old, and therein am and will be comforted. If God had meant to forſake and caſt me off quite, hee would not hauehave proceeded ſo farre with me as he hath done, he would hauehave let me lien ſtill in darkneſſe, vnbeliefe, hypocriſie, &c. and taken leſſe paines to call me, change me, reforme and gouerne me. Theſe betoken not hatred, but louelove, no more then the deuouring of the ſacrifice argued that God would kill Manoah and his wife. Doubtleſſe the Lord who did owe me no ſuch fauour at all, ſhewed me mercy freely, to the end he might ſhew me more in time to come, and finiſh his gracious worke in me. And thus I conſtrue all his dealings with me hitherto, his enabling me to pray, and to beleeue, to hate ſin, to grow in knowledge, and to inioy his bleſſing vponupon all theſe to much encreaſe. Let others ſay as they will: I will not be ſo vnthankfull as to think he hath done all this in vaine, that were to mock and deceiue me: but I verily beleeue all was and is for good, and therefore that I ſhall ſee more promiſes fulfilled, till I ſee the Lord himſelfe in the land of the liuing, &c. But here I end.