Commentary on Judges, Sermon 77
THE SEVENTIE SEVEN SERMON ON THE XIIII. CHAPTER OF THE BOOKE OF IVDGES.
HOw earneſtly the Philiſtims vrged Samſons wife to get Verſ. 17. 18. 19.the meaning of the riddle of him, wee heard in the former Sermon: now the holy ſtorie ſetteth downe, what followed their threatnings of Samſons wife, that ſhe might get the meaning of the riddle at his hand. Firſt ſhe ſued to him in moſt earneſt maner to know The ſumme.it, and and required of him, that as hee loued her, hee would declare the meaning of it vntounto her: who anſwered her by ſound reaſon, and gaue her a deniall. But ſhe not ſatisfied therewith, deſiſted not, but was importunate with him, and weeping to him the reſt of the ſeuen daies after the firſt three were paſt: for ſo are the words to be vnderſtood in the 18. verſe [ſhe wept before him the ſeuen daies, while the feaſt laſted:] then, I ſay, hee told her the meaning of the riddle on the ſeuenth day, and ſhe declared it to them, and they to Samſon, and ſo the controuerſie was ended.
And firſt let vsus marke the womans dealing with him: thou loueſt me not, Verſe 17.ſaith ſhe, but hateſt me. That had been hard indeed at the firſt entring into their marriage, though a thing which falles out often in the marriages of many vnaduiſed couples. But her words were not true, neither therefore by and by ſo to be beleeued, as ſhe vttered them, to wit, that hee loued her nor: yet if it had been ſo, wee all ſee had been guiltie of a foule and great crime: whereby before we proceede further, let vsus note this: that in the iudgement of an heatheniſh woman, there ſhould bee no hatred but neere and vnfained louelove betwixt couples in marriage: much more among Chriſtians ſhould it be verified, Neuer any man hated his owne fleſh, &c. Such an abſurditie (I ſay) is not to be admitted, but to be abhorred, which cauſeth (that I ſay no more) wearineſſe one of another. The falling out among thoſe is much more to their great ſhame: yea, and ſo is the diminiſhing of louelove alſo which maketh ready way to hatred, ſeeing louelove ought to be ſtrong Cant. 8. 7.as fire, which cannot be quenched with many waters. But they prouide ill for this, who make their marriage (when yet it is void of grace, and the feare of God) the onelyonly ground of louely and delightfull qualities: whereas the beſt things that are in it, beſide theſe, are flitting, and momentanie, and ſo is the louelove yt is grounded on them: but the true and chriſtian louelove is conſtant, and bringeth foorth much fruite. And this is a point of ſuch importance, that the Apoſtle includes all the husbands dutie therein, that hee louelove his wife: as if he ſhould ſay, Where that is, other good things are not wanting. For hee being the head of relation and vnion, from whom muſt flow and deſcend to the wife all comfort and welfare; he muſt know, that he is thorough this louelove, to communicate himſelfe to his wife, in all free, bountifull, and plentifull affection, and dutie: whereupon it followeth, that ſhe is to him againe in all reuerend ſubmiſſe, and yet cheerefull manner, fitted and framed. Yea ſo weightie a point is this of louelove, (I ſpeake not of frothie, hot and fooliſh louelove, which is vanitie of vanities) that except the heart of the man bee knit to the woman in the Lord, as to one not onelyonly religious and well qualified, but alſo as the onelyonly perſon, whom he can delight in, and liue within this ſpeciall kinde of fellowſhip: except this (I ſay) it is not the generall chuſing of a good woman, which will ſerue the turne, neither ſhall the ſeuerall and mutuall offices which concerne each party be euer currantly or conſtantly performed, much leſſe the whole life, and the eſtate of marriage bleſſed or comfortable.
Further, by her weeping, when ſhe had no iuſt cauſe, wee may note the Doct. 2.ſubtiltie of a bad woman, to complaine bitterly of that, which her husband gaue her no occaſion of. For what though hee told her not that which hee ought not to doe, muſt he therefore hate her? and although the Philiſtims threatned her, did that proue that he hated her? I ſay therfore (to leaue her to her ſelfe, and ſuch as ſhe was) let no iuſt cauſe of vnkindneſſe be offered by a Chriſtian husband, and let it be well teſtified that he doth ſo, and if ſhe will then (as many women doe) diſſemble, and charge her husband vniuſtly, and knowes that ſhe doth ſo, and that onelyonly to bring him to the bent of her bow, or to make her owne cauſe ſeeme tolerable and good, and ſo ſeeke (as ſhe did here) to draw him to inconuenience; if (I ſay) ſhe doe thus, let it make all Chriſtians wiſe and warie of ſuch fetches, and teach them that they in the meane while, giuing them all due that belongs to them, take heed that they be not ouercome of them that way, or in any ſuch caſe. As for example, if a ſpitefull woman will call her husbands louelove into queſtion, becauſe hee will not reuenge the falſely ſuppoſed wrongs which another hath offered her, as ſhe out of her impotent humour pretendeth: Or if a proud woman will thus vpbraid her husband, for not ſatisfying her demaunds touching coſtly attire, or allowance of more money, then his eſtate will admit. So alſo if a iealous woman, to iuſtifie her baſe and vncomely conceits and behauiours to her husband, ſhall make her caſe good, by alleaging that he is cheerefull in other womens companies, though he do it with ſobrietie and warineſſe: In all theſe caſes let the husband ſee that he be innocent, and then beware how he proſtitute or imbondage himſelfe to ſuch of his wiues paſſions, leſt by yeelding a little, he loſe his libertie: but yet let it be done kindly and peaceably anger and bitternes.
Now further, in that ſhe chargeth him that he loued her not, becauſe he Doct. 3.tolde her not of that ſecret that in no equitie it concerned her to know; what reaſon had ſhee ſo to doe? But ſhee drew her reaſon from a wrong ground: that is, that women muſt know their husbands minde in al things, or elſe they thinke they louelove them not. If this had been her error alone, I would hauehave ſaid no more of it. But behold, it is a fondnes and follie that poſſeſſeth many women. I confeſſe that in things common to them, and that concerne both, either pertaining to ſoule or bodie, or this preſent life, there be a free and readie 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 vponupon the huſband, but doe nothing concerne the wife, yea and dangerous to bee tolde foorth, and many women weake to conceale them, the husband in no wiſedome may impart them vntounto her: and yet for all that, he ſhall not be iuſtly charged with want of louelove. But more of this in the next Chapter (God willing) ſaue 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 loued dearely, and 4long; ſhe was but new marryed to him, neither had he proofe of her faithfulnes, wiſedome, 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 vnreaſonable ſutes, and then we ſhall ſhew ourſelues well fortified by the word and ſound reſolution out of a good conſcience, when we can giuegive a ſufficient reaſon of our refuſall: and otherwiſe we are as like to be drawne to ſinne, although we be not greatly ſollicited by the importunitie of others, our ſelues being vngrounded or vnarmed againſt the ſubtiltie and looſe diſpoſition of our owne hearts, though we thinke neuer ſo well of our owne ſtrength. But it muſt be granted, that the greateſt danger is when beſide our owne readineſſe and proneſſe to euill, we hauehave prouocations alſo, and thoſe ſtrong by inward temptations and outward occaſions. In auoyding and reſiſting both, Ioſeph hath giuen vsus an example worthie our following, who was neither ſnared nor inticed inwardly, when he ſaw he might eaſily hauehave had ſuch deſire ſatisfied, neither being allured with words and flattery, did ſo much as hearken to his whoriſh miſtreſſe. Now as I hauehave ſpoken to men, ſo a word I will adde to women, and that is this, that if they were wiſe, they would learne to ſhake off the bold and ſhameleſſe ſutes of ſuch as ſhould dare demaund that of them, which were their diſhoneſtie, reproch, and vndoing, namely, to proſtitute their chaſtity to any of them at their pleaſures, who hauing once ſpoyled them, doe leaue 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 ſeauen dayes of the feaſt, after the firſt Verſe 18.three, in which they could not finde out the meaning of the riddle, and ſo ſhe woon and obtained at his hands at laſt that which ſhe ſought: and ſo ſhee told it to her people and countrey men the Philiſtims. Theſe three things may be ſeene in this verſe diſtinctly, her importunate vrging of him, his impotencie in being ouercome of her, and her telling the expoſition of the riddle to the Philiſtims her people. And they miniſter ſeuerall inſtructions to vsus. Firſt by her importunate vrging of him, when no reaſon would anſwer her, wee may ſee, how vnreaſonable ſhameleſſe, and bold, and yea vnwearyed wicked perſons are in the following of their bad ſuites, ſo that they will neuer giuegive ouer, but thinke they ſhall preuaile by one meanes or other, at the leaſt, by their importunity: wee cannot doe the like, nor come neere them either in ſeeking to further goodnes by men, or in ſuing to God for it; but a ſmall denyall, and a weake withſtanding of vsus by men, makes vsus ſoone weary of our honeſt attempts, and ſo we may faint by and by, and in like manner giuegive ouer in making our requeſts to God, yea, and that for great matters if we preuaile not at once. How vnlike are we to the woman of Canaan, who would take no repulſe, nor be diſcouraged by the hardeſt anſwer that was giuen her. And our Sauiour hath taught vsus, that if we were Luk 18. 8.importunate with him, we could not faile, nor goe without that which we a…ke, our requeſts being made according to his will. And this is one ſpeciall point of wiſedome, wherein the children of light are to learne of the children of this world.
Now further to paſſe to the ſecond thing of the three, we ſee that by this Doct. 2.following him thus with continuall vrging of him, he yeelded to her ſuite, and told her the meaning of the riddle. So that he who withſtood her at the firſt, was afterwards ouercome. It teacheth, that when we hauehave ouercome a temptation at the firſt aſſaulting vsus, (which one would thinke were hardeſt to doe in reſpect of times following) yet we may poſſibly be ouercome of it afterwards, and be giuen ouer to it: as for example, whether it be to ſuch vnlawfull demaunds as this was, or to incontinencie, filthy gaine, ſeeking, or any ſuch like. The reaſon is, becauſe we are fickle and flexible, and doe not ſtrengthen our ſelues to be conſtant at one time as an other in a good thing, neither be oft inſtant with God by feruent praying, watching, neither couenanting againſt ſin, or not looking carefully to the keeping of them, neither diſgrace ſin: by meanes whereof, Satan taketh his aduantage againſt vsus one time or other.
Euen ſo the ſame Samſon here ſpoken of, did afterwards the very like, who withſtanding the inticements of a ſubtile woman as now he did at the firſt, and that with full purpoſe (for a time) to doe ſo ſtill, yet yeelded by long perſwaſion vntounto her vniuſt and vnreaſonable requeſt at the laſt. It is no marueile to ſee it thus in ſome particular ſinne and temptation that one is brought to yeeld at laſt, who reſiſted at the firſt: for we ſee it to be ſo in the generall liking and imbracing of the whole doctrine of the Goſpell. That ſome, who receiued it with ioy for a time, yet fall away from the louelove of it afterward, as if they had neuer imbraced it. Therefore, much more they who hauehave reſiſted a ſinne for a time, may poſſibly afterward fall into it notwithſtanding. And it ought to make the beſt of vsus conſtant in watching againſt all euill as well as at the firſt, remembring that our Sauiour his charge is peremptory and indefinite reaching at all times [Watch.] As for them who neuer hauehave had any ſound proofe of the forgiuenes and death of ſinne wrought in them by the power of the Word, no marueile if this inconſtancie bee ſeene in them, that they pleaſe themſelues ouer-much in their good actions, and ſoone are diſcouraged either from within or without themſelues by the leaſt occaſion. The beſt people muſt plie God with their prayers to hold out, and to build vp daily vponupon a good foundation. Can a ruſh grow without mire? or can a man be watchfull to perſiſt in the good courſe which he hath ſeemed to like, or in hating the ſinne which hee ſeemed to hauehave diſliked, when there is nothing to ſet him forward in a matter of ſuch difficultie? Fleſh and blood cannot inherit the kingdome of God: neither is Satan diuided in himſelf. Reioyce not men in their ſhewes therefore, but get the aſſurance of Gods fauour, and not patch vp an euill heart with a fewe colours of goodneſſe which are not ioyned with ſubſtance.
Alſo this weaknes and follie of Samſons, before I paſſe to the third point, 3teacheth another thing: that when we hauehave ouercome an hard difficultie, and greater temptation, yet we may be afterwards ouercome of a ſmall one. For he had concealed the opening of the riddle to his father and mother, to whom he had farre greater reaſon to tell it, as hauing ſo long proofe of their pietie, louelove, and faithfulneſſe; rather then to her a ſtranger, and whom hee knew to bee void of the moſt of them, if not all. And it is like hee tolde not them, leſt they ſhould by ſome occaſion hauehave opened it to the Philiſtims, as his wife did now vntounto them.
His follie in bewraying it to his wife, was like the ſin of the man of God, who came to reproue Ieroboams idolatrie at Bethel. For he hauing a charge giuen him of God that he ſhould goe into no houſe in that wicked place, to 1. King. 13. 8. 9.eate or refreſh himſelfe, did well and carefully obſerue it in the place where it was hardeſt to doe it, that is the Kings houſe, and yet behold hee was ouercome, and went from his charge, through fooliſh credulitie, where he might much more eaſily hauehave kept it, that is, to his fellow. For hee being inuited home by the King, he withſtood it, not fearing his diſpleaſure: but when afterwards he was moued by the old Prophet of Bethel, to goe to his houſe and eate, he went with him contrary to the commandement of the Lord, and was therefore after his departure ſlaine of a Lion in the high way.
The reaſon hereof both in him, and as many as offend that way, that they are ouercome of a ſmaller ſinne, when they hauehave ouercome a greater, is this; that men are more afraid of committing that, and diſtruſting themſelues, ſeeke the more feruently to God for helpe, and obtaine it: but when it is a Note.ſmaller ſinne, we doe not ſo much ſuſpect and feare our ſelues, and ſo being vnarmed and ill prouided, we doe the eaſilier fall into it. And thus it commeth to paſſe, that when we hauehave ſlaine a Lion, a Beare foiles vsus, and hauing deuoured a camell, a gnat chokes vsus, that is, wee auoid the harder inconuenience, and yet bewray and ſhew our weakeneſſe in a ſmaller, which wee might more eaſily hauehave ouercome. And ſo it fareth with vsus in repenting, that for a great treſpaſſe we are eaſilier brought to relent, ſeeing wee know that wee were more hardned in and by the committing of it, and yet in a leſſe offence wee ſhall hardlier bewaile and confeſſe it, ſeeing the heart in committing of that doth not ſee ſo much euill. Therefore it is well with Gods ſeruants, while they liue by their former experience, and renue their care of pleaſing God, and feare of the contrary: for then they ſhall bee ſo farre from this diſtemper, that they ſhall be able (with the ſame Prophet at another time) to beleeue that hee who deliuered them from the Lion and Beare, (the more dangerous) will not ſuffer the Philiſtim to preuaile.
Now to come to the third point: whereas it is ſaid, that when Samſon 4had opened it to his wife, ſhe did by and by tell it to her countrey men, the Philiſtims; it appeareth, that all her weeping to her husband was but diſſimulation and falſehood, treacherie and vnfaithfulnes, euen a packe of miſchiefe ſhe did bewray to lie hidden in her heart, vnderunder that faire ſhew of kindneſſe and louelove. To teach vsus, that we ſhould not giuegive credit to the outward ſhewes of goodneſſe and ſimplicitie, ſo as we reſt in them as ſufficient proofes thereof, and when we hauehave no better teſtimonie in them that will Ierem. 17. 9.ſeeme ſuch. For the heart of man is a deepe gulfe full of abomination: and ſuch as are ſubtile can waite their opportunitie to get and obtaine that which they ſeeke. And yet iudge we none before the time, and till God ſhall lay them open, but waite and trie them. Many pray to God, but it is onelyonly as S… Iames ſaith, to beſtow amiſſe that which they aske, euen vponupon their Iam 43.luſts. And ſo doe many pretend faire to men, when there is no ſuch thing in them, but diſſimulation and hypocriſie.
Now they had got the knowledge of the riddle by the woman, they Verſe 19.bring it forth to Samſon before the Sunne went downe on the ſeuenth day. A moſt groſſe part played by them, to ſeeke it out that way, as Ahabs act was in killing Naboth, when Elias met him, and ſaid to him, Haſt thou killed and taken poſſeſſion? But it may giuegive warning to vsus, to hauehave no more to doe with ſuch then we muſt needs. For this is ſo common, that falſe hood, violence and vnconſcion ablenes is crept in euen among men of better profeſſion, ſo that they who deale with ſuch, cannot tell when they hauehave made their couenants and bargaines ſure enough. For not onelyonly they flie from their word, but alſo from witneſſe and writing too, if there be the leaſt Note.hole to be found. Which is to make men more faithfull themſelues, and more wiſe in taking heed of others.
Beſides, note the vnweariednes of theſe men, that after they begun; they 2neuer gaue ouer labouring, and perſwading the woman by flatterie and threats, ſweating at it, till they had that which they ſought, and yet had little hope of comming by it by her meanes, who was wife to their aduerſarie Samſon, with whom the wager was laid who if ſhe had been faithfull to him, might as well hauehave fetched the water of the well of Bethelem, (by going through an hoaſt of armed men for it) as they ſhould hauehave got it of her.
Oh the toyle that lewd fellowes will take for their pleaſure and profit, and to bring their wicked purpoſes to paſſe. If they hauehave no ſucceſſe at one time, yet they take no diſcouragement at it, but ſet vponupon it another. They that take ſuch paines for traſh, a man would thinke ſhould take ſome for Note.grace. But oh that they who profeſſe to louelove goodneſſe, could be brought to doe but halfe ſo much to bring good things to paſſe, and to ſeeke happineſſe for euer, as they doe in hunting after the pleaſures of ſinne, and filthie gaine, which are but for a moment. I hauehave ſaid ſomwhat of this in the womans importunitie, though indeed ſhe was woed to this by theſe, and theſe were the firſt that ſwaied her motion. But ſhe (of the two) was the more like to preuaile with him, then they to draw her to bee a partie with them. Therefore ſtrange was their confidence and preſumption in attempting to goe thus betweene barke and tree, and obtaining their purpoſes by ſo deſperate a meanes, as were no leſſe then the ſetting husband and wife together by the eares. But what will not ſuch aduenture, as are ſet vponupon miſchiefe? A right Embleme of the curſed brood of Ieſuites, negotiators for the whore of Babylon, whoſe furie no attempt, no ſedition is impoſſible vntounto vsus.
And to ſhut vp this matter about ſeeking out the meaning of the riddle; 3now let vsus heare Samſons anſwere, when they brought in the meaning of it, after this manner: [What is ſweeter then hony, or ſtronger then a Lion] he ſaid in effect to them againe; And what is more vnfaithfull or vntruſtie then a woman? Hee anſwered little leſſe, when hee vttered theſe words to them; If yee 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 vniuſt dealing, and her of vnfaithfulnes to her husband.
By this learne one property of a wicked woman, that ſhe is more true and truſtie to ſtrangers, then to her owne husband. And yet to ſpeake as the truth is, ſhe is neither conſtant nor ſure to either of them, if a third come in Note.the way betwixt both. But ſhe that will deale ſo with her friend, namely her husband, what, thinke we, would ſuch an one doe to her enemie? And if ſhee would doe it without iuſt cauſe, what, if ſhe ſhould be prouoked? Whereby let other be admoniſhed. But oh faithfulnes, how precious and much to be deſired art thou? And of Samſons wife and the Philiſtims thus much: of Samſon himſelfe I will ſay more in the next Sermon.