Commentary on Judges, Sermon 71

Commentary on Judges · Sermon 71

p. 611THE SEVENTIE ONE SERMON ON THE XIII. CHAPTER OF THE BOOKE OF IVDGES.

Verſ. 1. But the children of Iſrael continued to commit wickedneſſe in the ſight of the Lord, and the Lord deliuered them into the hands of the Philiſtims fortie yeeres.

2. Then there was a man in Zorah of the familie of the Danites named Manoah, whoſe wife was barren, and bare not.

3. And the Angell of the Lord appeared vntounto the woman, and ſaid vntounto her, Behold now thou art barren, and beareſt not: but thou ſhalt conceiue … beare a ….

4. And now therefore beware that thou drinke no wine, or ſtrong drinke, neither eate any vncleane thing.

5. For loe thou ſhalt conceiue and beare a ſonne, and no razer ſhall come on his head: for the child ſhall be a Nazarite vntounto God from his birth, and he ſhall begin to ſaue Iſrael out of the hands of the Philiſtims.

HEre before I giuegive the ſumme of this Chapter, as I vſe to do in the entrance of eueryevery Chapter, I will firſt lay downe the ſhort ſumme of the foure Chapters next following; containing the ſtorie of Samſon. And it giueth good light to the matters therein contained. This Chapter ſetteth downe his birth: the next his mariage, the 15. ſome of his acts, the 16. his death. For The ſumme.the firſt of theſe it is ſaid that the Iſraelites being for their ſins brought into the hands of the Philiſtims, and oppreſſed by them, Samſon is promiſed of the Lord to his parents, to be borne as a reuenger of them: and the Angell of the Lord inſtructing them what to doe about the child, confirmed the promiſe by a ſigne, and at the time it was performed that Samſon was borne.

Agreeable hereto are the parts of the Chapter, which are three: firſt, The The parts 3.appearing of the Angell to Manoahs wife, with a meſſage to her of a ſonne, 1that ſhe ſhould beare, to helpe Iſrael againſt the Philiſtims, to verſe 6. Then 2his ſecond appearing to them both together, Manoah and his wife I meane, to the fifteenth verſe. Laſtly, the ſigne that the Angell gaue, that the thing 3he promiſed ſhould come to paſſe, as it did indeed of the childs birth, and this to the end of the Chapter.

The firſt part of the Chapter.

THe holy ſtorie ſheweth in this firſt part of the Chapter, that God ſent Verſ. 1.tidings and hope of help againſt the Philiſtims, and that is done in this, p. 612and theſe foure next verſes following: and that was becauſe the people hauing fallen againe to prouoke the Lord, hee deliuered them into the hands of the Philiſtims, and that for fortie yeeres. But here it is ſaid, hee thought vponupon their bondage, and went about their deliuerance. This their bondage when it began and ended, is hardly gathered for certaintie: but moſt likely it began after the death of Abdon, and continued almoſt to the time of Heli.

Of the ſin of Iſrael, that they added to worke euill in y^e fight of the Lord, Doct. verſ. 1.for ſo are the words: meaning, as they had done before in times paſt, and as their fathers had done before their late peaceable gouernment, ſo they did now againe. For this muſt be vnderſtood of the body of them, not of particular perſons: who (there is no doubt) committed ſinnes againſt the Lord, but not ſo boldly, groſſely and openly with conſent. But now they fell to that, and moſt like to idolatrie among the reſt. And now the Lord had omitted to puniſh them, and had giuen them peace, they fell againe to their old byas. This teacheth how naturall it is, for all fleſh to decline, and to fall to thoſe ſinnes which once they abhorred.

Our latter works ſhould be better then our former: but how rare is this to be ſeene, no not in the better ſort? no, vnleſſe it be in them, who do obſerue Note.their own frailtie, & how many waies they are ready to fall, and lay daily for eſpeciall grace of faith and good gouernment, & knowledge without fainting and wearines, as at any time they hauehave done, ſince they firſt began, elſe I ſay it is hardly to be found. And no leſſe had need to be done of them, becauſe both old and new prouocations to euill are ſo many and ſtrong, and euer in the way, that they will otherwiſe preuaile one time or other. And therefore men ſhould know and conſider, that they waite for a reward of great price, and no man is crowned except hee ſtriue for it lawfully, and to the end: therefore they ſhould not be weary of weldoing, neither faint in their good beginnings. But (oh to bee lamented) many of the forwarder ſort in times paſt, are now growne to tempt God boldly, and take vponupon them to ſtint him in their prayers and other ſeruice, and detract from it, and coldly goe about it, much like them who are driuen to worke dead worke with their creditors, and are conſtrained rather to pay them therby the debt that they owe them, then that they hauehave any wages to receiue for the ſame: which kinde of worke, all know how vnwillingly and weariſomly for the moſt part it is taken in hand. And to ſpeake a word of thoſe who are not ingrafted into Chriſt at all by faith, and to ſhew how awkly they come forward, in the ſincere receiuing the doctrine of the Goſpell, (though wee know, and ſo may they, that the Lord beareth long with them, to the end Rom. 2. 4.Rom 2:4he may bring them to repentance) yet how many of them may we obſerue, who though they liue vnderunder good teaching, doe not verifie the Apoſtles words to Timothy, of the wicked & vngodly, viz. that both for knowledge, they are euer learning, but neuer obtaining it, and as for their practiſe, they 2. Tim. 3 7.2 Tim 3:7waxe worſe and worſe, rather then that they hauehave ſo much as any purpoſe 2. Tim. 3. 13.2 Tim 3:13to ſet their hearts to ſeeke after true repentance. For the fuller handling hereof, let the reader looke backe into the former Chapters, wherein the other reuolts of this people are mentioned.

In that it is ſaid, God gaue them (when they had thus prouoked him) into p. 613the hands of the Philiſtims, as he vſed (when they fell to the like ſinnes) to ſell them to other nations about them; and they and their fathers had ſo often found it ſo, that they might hauehave knowne (if they would) that they ſhould finde ſome ſuch like thing againe as oft as they reuolted from him. The Lords thus dealing with them, I ſay, not onelyonly laieth foorth their boldnes Doct. 2.in ſinning (which I hauehave ſpoken of) but it certainly teſtifieth alſo what God will doe to them, and to all others in ſuch a caſe, to wit, that hee will ſurely be auenged of ſuch his enemies, who dare ſo boldly tempt him; yea one time or other he will moſt certainly doe it. And ſo let vsus and eſpecially ſuch as take aduantage, by deferring of Gods executing his iudgement, to ſettle themſelues the more to doe euill, let vsus tell to our owne hearts, and that not doubtingly, as the woman anſwered of the puniſhment to the Serpent, Gen. 3. 3.Gen 3:3which God had certainly annexed to the eating the forbidden fruite, but aſſuredly. And this let eueryevery one that is wiſe apply to himſelfe, as a moſt vndoubted truth vponupon the committing of thoſe ſinnes, to the which hee is moſt in danger, or elſe hee muſt looke to ſmart afterward. But of this point and the next in this verſe, namely that he did ſo long continue the people in bondage to the Philiſtims becauſe of their ſinnes, I hauehave ſpoken in another place.

The Lord purpoſing to raiſe vp one that ſhould helpe his people, doth Verſ. 2. 3. 4. 5.firſt appoint his parents, and them he mentioneth and deſcribeth in this ſecond verſe: and ſheweth in the third, how he ſent word to the woman by his Angell, that ſhe ſhould beare ſuch a childe, as ſhould helpe to auenge their enemies: in the fourth hee directeth her how to vſe her ſelfe who ſhould beare that childe, and that ſhe ſhould not eate or drinke any forbidden or vncleane thing: in the fifth he ſhewes a reaſon hereof, to wit, becauſe the childe ſhould bee no common perſon but a profeſſed Nazarite. And therewith he declareth what he ſhould doe, that is, begin to ſaue Iſrael out of the hands of the Philiſtims.

Touching the firſt of theſe points, of deſcribing the parents of Samſon, I would ſay the more, but that I ſee the holy Ghoſt omitteth and paſſeth by the commendation of their godlineſſe here, which yet by that which followeth appeareth to hauehave bin great. But yet I will borrow ſomewhat from other places in this chapter to this purpoſe. We may obſerue in Scripture, that vponupon the like occaſion ſometimes a very liberall roome and commendation is allowed to the parents of worthie inſtruments. One for all may ſerue, of the parents of Iohn Baptiſt, Luk. 1. 6. not ſo much deſcribed by circumſtance of place and outward condition, as by their grace and godlines. This is here omitted, and yet ſo as by the ſequell of the hiſtorie in this chapter, it may appeare they were a worthie couple: and the holy Ghoſt (as it were) leauing it to the diſcretion of the reader, to make vp their deſcription by the good fruites and effects which are after recorded of them both, as (God willing) ſhall be noted out of the text, I doe here make mention of it, as being to good purpoſe, in the firſt mentioning of them. Briefly then, let vsus note from this practiſe of the ſpirit of God, how much it auaileth to the due ſetting out of a good poſteritie, to ſee from what manner of parents they are deſcended, (the godly progenitors, being the crowne of a good progenie) eſpecially if the vnworthineſſe, and vnſutablenes of the p. 614yonger, depriue them not of that honour which their elders hauehave purchaſed for them. The godly parents are the roote whence the children (euen Exod. 20.Exod 20by promiſe and couenant, Exod. 20.) are to deriue bleſſing vponupon themſelues, if they bee faithfull. Hence is it, that all beleeuers are honoured with the ſpirituall priuiledge of being the ſonnes of faithfull Abraham: a greater by farre then to bee his degenerate children by carnall propagation, Iohn 4. Secondly, this inſinuateth to Parents the dutie of care and gouernement: ſeeing when the children are named (as in the booke of Kings commonly) there the parents are ſet in the forefront, to beare the blame, or to carrie away the honour: if their children deſerue well, they may claime the praiſe of it iuſtly, as a bleſſing and rewarde of their education: to the ſhame I ſpeake it of ſuch looſe perſons, as whoſe childrens religion ſhameth the ignorance and vngodlineſſe of their parents. Thirdly, this redoundeth to the honour of God, and his faithfulneſſe, when one poſteritie after another, for ſome generations ſhall bee found to know the God of their fathers: in whoſe ſteps to walke it is to them a worthy commendation before men, but much more in the ſight of God, as Timothy a godly childe and grandchild, 2. Tim. 2. 5.2 Tim 2:5is commended.

Secondly here, in that the Lord doth raiſe a deliuerer out of the tribe of Doct. verſe 2. and the reſt.Dan, in which this place Zorah was, neere to Eſhtaol, and verſe 25. ſheweth; this tribe being one of the meaneſt: It teacheth that God will ſerue himſelfe by the meaner ſort as well as by the mightier and greater, when it pleaſeth him. For if he furniſh them with gifts fitting, for that he ſetteth them about (whereof they are as capeable as the other) thereby he enables them for the worke, which not their birth or wealth alone can doe, as we hauehave ſeene before. Therefore it is not for vsus to ſcorne and reproach ſuch, whom the Lord by their gift will exalt, though this be to be added, that neither meane nor mighty ſhall hauehave any cauſe in the end to reioyce in their preferment, otherwiſe then they hauehave well and rightly vſed their place, and themſelues in it with their gifts. And as I hauehave ſaid of outward place and aduancement in the world; ſo I ſay of inward grace and gifts of the ſpirit. That euen out of the meane or middle ſort of people, the Lord chuſeth many, yea moſt to be heires of ſaluation: and to vſe our Sauiours words, Matth. 11. to be ſeaſoned Matth. 11. 5.Matt 11:5with the Goſpell by beleeuing (for ſo I expound the words.) And doubtleſſe in compariſon of theſe, few great ones are called: nay many 1. Cor. 1. 26.1 Cor 1:26who hauehave ſtriuen againſt mediocritie of eſtate (which yet Agur preferreth as the beſt to ſerue God in) they hauehave forſaken their owne mercy. See more in the tenth chapter, 1. 2. 3. verſes thereof.

The Angell ſpeaketh to her of her barrenneſſe, that ſhe might receiue the Doct. verſ. 3.meſſage of bearing a childe more thankefully and ioyfully, for barrenneſſe in thoſe daies was generally holden a kinde of curſe, as I noted in chap. 12. the end, and fruitefulneſſe a bleſſing: but wee ſee that God turneth this curſe to a bleſſing, and it was counted no doubt by this woman, a great worke of his mercy, that hee gaue a childe to her being barren, as well as of his power, as Dauid reckons it. Thus doth the Lord make way for the thankfull entertaining of his mercies, by laying before vsus our want and inſufficiencie: Pſal 113. end. Luk. 1. 37.Ps 113Luke 1:37and yet all is little enough to procure that affection, (except it be a little at firſt) for in a very ſhort time our mindes are changed with the time, p. 615and we rather looke vponupon that we enioy, then looke backe vponupon our former penurie, or the author of our change. So that the Lord is faine to vpbraide vsus, by his vndeſerued kindeneſſe (as hee did Dauid by his taking from the ſheepefold) in ſtead of reaping the fruite thereof in praiſe and dutie: which is verified well in many of them that hauehave mourned and complained long of the heauie burden that oppreſſed their conſcience (which they feared, as Hezekiah once did, that they ſhould neuer bee eaſed of) and at length met with ſuch comfort, as they long wiſhed for: for although at the firſt obtaining Eſay 38. 10.Isa 38:10thereof, they indented with God, that hee ſhould bee all in all with them, yet in time they hauehave worne out the remembrance of ſuch kindenes, as Pharaohs butler did Ioſephs. Let ſuch and all others whoſe conſcience Gen. 40. 23. Note.Gen 40:23beares them witneſſe, that the Lord hath made them fruitfull of barren, (in what kinde ſoeuer) but that they hauehave brought forth ſower grapes, and wilde oliues, and made themſelues barren againe of fruitfull: let them (I ſay) looke backe and view the matter yet better, and pay their rearedges which they are run into with God, leſt at length they wiſh they had bin beholding to God for leſſe, except their fruit might hauehave made the Lord (as I may ſay) beholding to them for more then they hauehave yeelded. To him that Luk. 8. 18.Luke 8:18hath ſhall be giuen: hee ſhall receiue fauour vponupon fauour, that keepes the old in precious remembrance and regard, occupying for him whoſe the talents are which are occupied: whereas he who hath not, ſhall forgoe ſtill, till he hauehave loſt all: that is, he that hath forgotten him of whom he receiued that which hee hath, ſhall both loſe that for which he hopeth, yea and the principall to which he hath. This for one point.

Beſides, by this example, the Lord ſheweth vsus, how hee turneth his chaſtiſements Doct. 2. in verſe. 3.to benefits vntounto his people, as the iſſue of Iobs afflictions witneſſeth. For if they from whom he taketh away any good things, and correcteth, receiue not greater outward benefits then they forgoe; yet if they waite on God, they ſhall hauehave proofe of the graces that are in them, as faith, patience, and obedience (as oft I hauehave already noted in this booke) which are farre more ſweete to them then any outward libertie which they loſe and forgoe. So then let the people of God prouide to walke before him with vprightneſſe, and they ſhall ſee whether their life bee not repleniſhed with comforts, and they followed with many a token from God of his louelove to them, and pleaſure in them, by all which they ſhall finde their daies vponupon earth to be ſweetely paſſed, and they exceedingly well prouided for, till they be taken to glorie.

The Angell in preſcribing to the woman, that ſhee ſhould drinke no Doct. verſ. 4. 5.wine, nor eate no vncleane thing ſaid ſo, becauſe the childe that ſhe ſhould beare, ſhould be a Nazarite to the Lord: who (by the law of the Nazarite) was himſelfe to bee tied to certaine ceremonies, for that time of his ſo being: the one was that he ſhould (alſo) abſtaine from wine; ſecondly, that no raſor ſhould come on his head; thirdly, that hee ſhould not touch or come neere any dead body: of this reade further in the booke of Numbers. Now a Nazarite was one that was ſeparated from others, and more particularly Numb. 62. &c.ſuch a one as ſerued the Lord in a more ſtrict manner then other did: as for Samſon, who was to continue this eſtate throughout his life, he was a peculiar perſon and therefore a type of Chriſt, not onelyonly in death, and that p. 616moſt victorious, but euen in life, wherein our Sauiour fulfilled all righteouſneſſe.

The ſignification of the Nazarite was this, that the Lord would hauehave all that come neere vntounto him, and will be in his ſeruice, to be ſeparated from the common ſort, which doe not examine their waies after the rules of Gods word, but walke after their owne hearts deſire. And hereby, and vnderunder a ceremony, hee requireth that of his, which in plaine words he doth elſewhere; ſaying, ye ſhall therefore be perfect as your father in heauen is perfect: alſo purifie your ſelues euen as I am pure: Be mercifull euen as your 1. Pet. 1. 16.1 Pet 1:16heauenly father; And be ye holy, for I am holy. Inſomuch that in another place he ſaith, without holineſſe, no man ſhall ſee the Lord. And the ſignification Heb. 12. 4.Heb 12:4of the Nazarite, doth exclude all that are vncleane and vnſanctified, from the Lords preſence, fauour and ſeruice. True it is, the ceremoniall rule is aboliſhed: for in the Church of the new teſtament, it is not permitted to any man to vowe any regular ſeruing of God according to outward obſeruances and orders, with placing any religion therein; no not ſo much as to retaine the obſeruation of the Nazarite, much leſſe to inuent new rites and orders, and yet ſuch are holden the onelyonly religious men and women at this day in the church of Rome, as hauehave ſolemnely entred into ſome order or other (as they hauehave many confuſed orders of their owne forging) and therein ayme at perfection. But to let theſe and their diſorders goe: the equitie of this inſtitution ſtill remaineth firme, and bindeth vsus. For the Lord will hauehave all his to know, that they are not ſet here to liue, no nor to ſerue him as they liſt, or bee as ſeruants that be at their owne hands, but hee tieth them to a rule and an order, according whereto he will hauehave them to walke. But this rule is ſpirituall firſt, then vniforme, and bindeth all without exception. Rom. 12. 1.Rom 12:1The ſumme whereof is (as I hauehave ſaid) to giuegive vp themſelues in bodie 2. Cor. 7. 1.2 Cor 7:1and ſoule to the Lord in all inward ſubiection of heart and outward obedience of life ſtrictly: with clenſing themſelues of all ſuperfluitie and filthineſſe of either body or minde.

The ceremonies alſo here required to be vſed of the Nazarite, had their ſignification: thoſe which are mentioned in the text are theſe two: the one, the ſuffering of the haire of his head to growe and not to be cut off, for the 2time that their vow of being Nazarites remained, for they vowed it either for a certaine number of daies, moneths or yeares. But when their vow was at an end, and the time of keeping it expired; at the offering of ſacrifice and burning the fleſh in the fire, they cut off their haire and burnt it in the ſame fire. And after that they were free, and returned to their former courſe of life. Although it was otherwiſe with Samſon: for he was by the Lord appointed a Nazarite for his whole life: though that was not according to the common manner of being made Nazarites. The ſignification of it was, that much time ſhould not be taken vp in too nicely trimming and looking to our bodies, ſeeing we know they muſt be conſumed to the earth, and become wormes meate; and therefore a ridiculous folly to forget that, and to pleaſe our ſelues in ſuch deceiueable fancies. And alſo when the minde is ſet curiouſly on that worke, as it is a dangerous token of pride, ſo it bewrayeth that it ſlenderly regardeth the inward apparrelling of it. But as this nicenes and curioſitie in the weaker ſexe (who ſpend too many good p. 617houres, vainely and vnfruitefully in this kind) argueth pride & folly: ſo there is a foule abuſe in men about this matter, and that is their diſguiſed wearing of long haire. I thinke there are few of them who will defend themſelues by the practiſe of Nazarites: if they did, yet the world would conuince them, as being (for the moſt part) furtheſt off from the ſtrict worſhip of God, and ſincere walking after his will, as the Nazarites did: if they doe not alſo mocke and skorne thoſe that embrace it. Me thinkes it is ſtrange, and argueth ſomewhat more then common for the badneſſe thereof, that among many changes of corrupt Engliſh faſhions, worne out and expired, yet this vnnaturall faſhion (as Paul calles it) for a man to weare long …, 1. Cor. 11. 14.1 Cor 11:14hath ſuruiued them all. I know ſome nouriſh it for amarous lightneſſe of minde: others as a ſuppoſed ornament to their perſon, or marke of gent…ie; or at leaſt imitation of gentlemen. Theſe, as I thinke, might more wiſely forbeare it now, (ſeeing it is become the faſhion and habite of the baſeſt ſwaggerers and ruffians, and the diuels marke which he hath ſet vponupon many that wil not be reformed) then at the firſt, when they vſed it, either as enſigne or ornament. It was the ſpeech of a worthie and reuerend Iudge of the land, That the vſe of the long locke was firſt taken vp by branded fellowes, for a couer of their ſhame. And that honourable perſonage in his circuit, ſitting in the place of iuſtice, vponupon malefactors, practiſed according to the former obſeruation: commanding all whom he ſaw beſet with ſuch deformed haire, to be immediatly cut or ſhorne, whether to diſcouer their eare marke, or to ſhame their vnſeemely guiſe, I know not. And yet many of them (farre enough from Nazarites all may thinke) ſet as much by their haire, as if they had put religion therein, and were as loth to hauehave ſheares or raſor to come vponupon it.

The ſignification of the abſtaining from wine or ſtrong drinke, was not 3ſimply to forbid the vſing of it to all (for wee ſee in Nehemiah the Lord giueth Nehe 8. 10.his people libertie to eate of the fatte, and drinke of the ſweete) but it was commanded them that were Nazarites, for the time that they continued ſo, to abſtaine therefrom: the ſignification (I ſay) thereof was, to teach Gods people, that they ſhould auoide all exceſſe that way, leſt thereby they ſhould dull and blunt the powers of their mindes, and ſo they muſt of neceſſitive vſe them to ſhamefull ends, which were giuen them to farre more excellent purpoſes: which I ſay to the iuſt condemning of all beaſtly drunkards, and ſuch as are their pot companions, though they can better beare drinke without open diſguiſing of themſelues, then the other: who yet ſpending their time wickedly, and in needeleſſe and brutiſh deuouring of it, are nothing inferior to them in ſinning: but in ſundry reſpects are much worſe then many of them. But of this ſinne by other occaſion I hauehave ſpoken. This particularly be ſaid of the rule of Nazarites, and the caueats thereof: more generally this I adde to the former, that by theſe prohibitions and ſuch like, the Lord would teach vsus, in how high account hee hath an heart well mortified and purged from the droſſe and ſuperfluitie of luſts and concupiſcence which it is ſtuffed withall. Wee ſee how he enioyneth his Nazarites not ſo much actuall worſhip, as a ſtraight reſtraint of the fleſh from all vnlawfull exceſſe, which he ſhadoweth out by theſe two, of diet, and d…cking the body, & abſtinence in both. Doubtleſſe if it were poſſible p. 618for a man, to equall the Angels in obedience, and cheerefulneſſe, readineſſe and integritie of ſeruice, yet if it were poſſible againe, that the olde man with his deſires and paſſions, might ſtill remaine aliue with them, as wrath, malice, couetouſneſſe, vncleaneneſſe, hollowneſſe, looſeneſſe, pride, vncharitableneſſe, an vnruly tongue, &c. the religion of this man were altogether vaine. There are reaſons of this: 1. The Lord ſaith, Sonne giuegive m…e thy Prou. 23. 26.Prov 23:26heart, he meaneth not a rotten heart and corrupt (he needs it not) but an heart well ſearched, and well drained from ſinfull affections and luſts: ſuch an heart he calleth for, and chuſeth. For he knowes, that where a mortified Note.heart is, there alſo is an heart quickned to the life of God, and the more fit for dutie, both within and without. 2. The chiefe ſeruice of God is inward; and this inward ſtands eſpecially in repentance, which firſt conſiſteth in the change of the euill habites and qualities of the ſoule, ere new be put in. For no man grafteth vponupon a rotten ſtocke; nor puts new wine into old veſſels. 3. A chriſtian man fetch ſurer euidence from hence of his reformation, then from any particular dutie to the affirmatiue commandements of the morall law: and more ſoundly diſtinguiſheth himſelfe from an hypocrite. I ſeperate not the parts of repentance, but diuide the falſe from the ſound by this rule: many a good Chriſtian is behinde hand in this worke (and euer ſhall be, for no man is pure) and hardly forgoes ſome one or few old relikes of Adam: and therefore looke how much a man profiteth in this peece of religion, ſo much hee groweth more truely religious. The vſe is, that they who hauehave choſen the eaſier courſe of ſeruice, I meane Note.to doe good duties, doe better tend that other part of chriſtianitie, which hath been leſſe regarded by them; and that they trauaile in denying themſelues, ouercomming their paſſions, abſtaining from, and crucifying their corrupt nature, where it is ſtrongeſt in them, and ſo ſhall their religion proſper, and better beſeeme them. For though it be the harder part of the two, yet time beſtowed therein, will counteruaile the labour moſt plentifullie. And for a good man to be a debter to any luſt, is moſt vnſeemely, but to be Rom. 8. 12.Rom 8:12a ſeruer, fulfiller, and obeyer thereof, and to hauehave the weapons of ſinne ſtill vnmortified, and fighting in him againſt righteouſneſſe (as Paul ſpeakes) is monſtrous: Thus much of the Nazarite.

In this verſe, the Angell telleth the office of the childe that ſhould bee Doct. verſ. 5.borne, to wit that when he ſhould come to age fit for it, he ſhould begin to deliuer his people from the bondage of the Philiſtims. Wherein the Lord declareth his tender louelove and care of his people: who when they are oppreſſed and in tribulation, doth pitie them, and thinketh euen before, of eaſing and redreſſing their ſorrowes; whereby he would draw them to relenting for their ſinne, and to be aſhamed of their prouoking of him to puniſh them, and of the hardning of their hearts, by lying ſtill in their offences, without humbling themſelues and crying to the Lord for mercy and deliuerance. And if yee aske why hee doth not as well take them out of their Obiect.troubles, as well as he pitieth them therein, and why he ſuffered this people to lye in bondage ſo long to their enemies, till Samſon grew vp and was able to deliuer them. I anſwere: he were willing and ready to doe it, and much Anſw.more, if it might be good for them; but that cannot be, while they ſtill harbour and nouriſh their ſinnes, but they would procure vponupon themſelues p. 619greater vexation by continuing their wicked courſe, if the Lord ſhould deliuer them, before they repent for the ſame, as hath bin often proued by the example of theſe Iſraelites, crying for eaſe, but neuer heard, till by repentance Iudg. 10. 16.Judg 10:16the Lord was grieued for their miſerie. So that Gods ſuffering their oppreſſions to hold them vnderunder a long time, as this his people was by theirs, namely from the birth of Samſon, till hee came to mans eſtate, and after; it was not for that he taketh pleaſure in afflicting his, (hee profeſſeth the contrary) but it is for that they relent not, neither caſt themſelues down before Lam 3. 33.Lam 3:33him, to draw compaſſion from him, by their lamenting after him. And therfore 1. Sam. 7. 2.1 Sam 7:2their long abiding vnderunder their tribulations, doe argue exceeding hardnes of heart in them, whereby they procure the ſame.

And whereas men cauill with God, and ſay they cannot bow their own Obiect.hearts, nor force them to relent, God muſt ſoften them and breake them, or elſe he is the author of their miſerie. I anſwere, they can binde heauie burthens Anſw.vponupon his ſhoulders, which themſelues will not take vp with the leaſt of their fingers. And that appeareth by the ſlight account they make hereof, and their dealing ſo careleſly in ſo weightie a matter. For although the Lord can pull out the ſtone of the heart (as the Prophet ſpeakes) and make Ezek. 36. 26.Ezek 36:26it an heart of fleſh: yet if this were the thing they deſired, they would firſt apply themſelues to that grace of his, which is able to worke this effect in them, and then put ouer and commend the bleſſing of their labor to God: which while they neglect to doe, they hauehave that within them which ſhall witneſſe againſt them, to be the wilfull cauſes of their own deſolation. The Lord is not bound to them, in the leaſt reſpect, to miniſter the meanes of the word, in afflictions, benefits, examples, help by others, much leſſe grace to be humbled and repent. Therefore in that they vſe none of theſe ordinances of his, to the wholeſome ends to which they are appointed, the ſin is theirs: he is guiltleſſe, in that he hath offered them more faire, then themſelues were willing to accept of. Neuer did the Lord leaue any to himſelfe, hardned and impenitent, who deſired to profit vnderunder his doctrine and diſcipline. Therefore let men beware they ouerreach not themſelues in their ſubtiltie: for as bold as they are in ſpeech here, yet when they come to anſwer the Lord face to face, they ſhall be dumbe: and of their own mouthes ſhall the Lord condemne them. To the which end more might be added, if the point came not ſo often to hand throughout this booke, as oft as the relapſes of the people are mentioned. See alſo the firſt branch of the doctrine vponupon the 7. 8. 9. verſes of the former chapter. Thus much of the firſt part.

The ſecond part of the Chapter.

Verſ. 6. Then the wife came and told her husband, ſaying, A man of God came vntounto me, and the faſhion of him was like the faſhion of the Angell of God exceeding fearefull: but I asked him not whence he was, neither told he me his name.

7. But he ſaid vntounto me, Behold thou ſhalt conceiue, and beare a ſonne, and now thou ſhalt drinke no wine, nor ſtrong drinke, neither eate any vncleane thing: for the childe ſhall be a Nazarite to God, from his birth to the day of his death.

8. Then Manoah prayed to the Lord and ſaid, I pray thee my Lord, let the man p. 620of God whom thou ſe…teſt, come againe now vntounto vsus, and teach vsus what wee ſhall doe vntounto the childe when he is borne.

9. And God heard the voyce of Manoah, and the Angell of God came againe to the wife, as ſhe ſate in the field, but Manoah her husband was not with her.

10. And the wife made haſte, and ranne and ſhewed her husband, and ſaid vntounto him, Behold the man hath appeared vntounto me that came vntounto me to day.

11. And Manoah aroſe and went after his wife, and came to the man and ſaid vntounto him, Art thou the man that ſpakeſt vntounto the woman? and he ſaid, Yea.

12. Then Manoah ſaid, Now let thy ſaying come to paſſe: but how ſhall we order the childe and doe vntounto him?

13. And the Angell of the Lord ſaid vntounto Manoah, The woman muſt beware of all that I ſaid vntounto her.

14. She may eate of nothing that commeth of the vine tree: ſhe ſhall not drinke wine, nor ſtreng drinke, nor eate any vncleane thing: let her obſerue all that I hauehave commanded her.

NOw it followeth how the Angell appeared the ſecond time, and that Verſ. 6. to 15. The ſumme.to them both, to wit, Manoah and his wife: and that was thus. She like a good wife went and told her husband, that ſuch an one, ſome Prophet or man of God appeared to her, and told her of ſuch a thing, and what ſhe ſhould doe, but ſhe ſaid, ſhe anſwered nothing to him againe. Then Manoah beſought the Lord, that he might come againe, and hee appeared againe to the woman, who immediatly went and called her husband, who finding the man of God in the field, asked of him, both of the former meſſage, which he had brought to his wife, and alſo what they ſhould do to the child, when it ſhould be borne, and he anſwered him, euen as he had before ſaid to his wife.

Here the woman in her telling her husband of the meſſenger, deſcribeth him thus: The fauour of the man of God (ſaith ſhe) that appeared to me, was (as an Angell of God) fearefull; for ſo the Hebrew word is tranſlated, which ſignifieth alſo wonderful: and ſo it is like ſhe ſaid and meant, though it be tranſlated fearefull. And to preuent all doubts and ſuſpitions, further ſhe telleth him, that neither ſhe knew him, nor from whence hee was, neither did he tell her his name. But this onelyonly hee ſaid to her, that ſhe ſhould beare a ſonne, and ſhe muſt abſtaine from wine, and eate no vncleane thing, for the childe ſhould be a Nazarite from his birth vntounto his death.

But let vsus now peruſe theſe verſes throughout more fully. Touching that Doct. verſ. 6.which ſhe vttereth of the reuerend preſence of the Angell, I will not inſiſt in it, hauing elſewhere noted the ſubſtance thereof. I begin with this ſixth verſe, where firſt know we this, that the woman by and by going to her huſband ſimply, to ſignifie the matter to him, as ſoone as ſhe receiued the meſſage, which equally concerned them both, did as became a good wife. For ſo it behoueth that married couples ſhould communicate their mindes one to another, matrimony being a ſocietie betwixt two, as if they were but one. Ephe. 5. 31.Eph 5:31For they ought to hauehave their fellowſhip together in imparting heauenly things one with another, and earthly alſo, euen as there were both, in this matter: heauenly, ſeeing the meſſage came in the name of God and from heauen; earthly, ſeeing it was of and about a temporall comfort or bleſſing p. 621pertaining to this life, to wit, of the bearing of a ſonne. This example betwixt two godly couples, doth commend to vsus the ſociable and kind agreement and liuing together in mariage, that both be of one minde in good things, and ſhew foorth their inward conſent in affection, by the tokens of communion in outward things concerning them both, as Abraham and Sarah, Iſaac and Rebecca, with many other did. And as God hath commanded that it ſhould be thus: ſo in like manner it ſtandeth with all ſound reaſon, that they who are ſo neerely linked together in cohabitation and fellowſhip, ſhould be neerely affected, and agree together moſt kindly. Therefore Salomon wiſheth the husband to reioyce in his wife, and that ſhe ſhould Prou. 5. 19.Prov 5:19be as the louing Hinde and pleaſant Roe before him. And ſo we ſhould ſee cauſe why mariage ſhould bee counted a ſingular benefit, as the Scripture calleth it. Concerning the which, though ſome couples voide of religion, hauehave ſome ſhadow hereof, ſeeing they agree in vpholding the familie, and in gathering wealth one with the other: yet they are out and in, their louelove is not conſtant, but full of vnſoundnes, diſlikes, diſſimulation, inconſtancie, and vnquietnes; for they want the principall, which is ſome true meaſure of the feare of God, for that is the chiefe ſtaier of debate, and the nouriſher of true louelove betwixt them: which ſhould therefore be laid for at their firſt comming together, or elſe will hardly be wrought in them after. But this kinde agreement betwixt couples, is ſo farre from the moſt, that ſtrangenes and wearines one of the other, doth ſoone meete with them, with other blemiſhes Note.manifold, which deface the beautie of mariage exceedingly. And yet leſt while I vrge this conſent, ſome couples ſhould catch more libertie then I or the Lord allow them, let me adde that their agreement muſt be in things warrantable, or elſe they rather band themſelues together againſt the Lord, and abuſe his ordinance. For they are not yoked together, that they may ioyne their wits & wils to do miſchief, as Ahab and Iezabel, Ananias and Saphira, which is not to be helpers of each other, (as they come together to that end) except it be to euill and to hell. This I ſay, becauſe many couples are neuer at one, but when they conſent in euill: then they are as cloſe as barke and tree, where they ſhould differ and diſſwade each other: but in good duties their mutuall affections are ſo farre from ioyning, that they are repugnant and diuided each from other as farre as may bee. By vertue of this holy concord, great is the bleſſing, and ſweete is the fruite of this ordinance. In all duties of the familie, as education of children, in all actions of Gods worſhip, in the workes of louelove to the Saints, in the vſe of their lawfull liberties, &c. with freedome of minde, what ioy and contentment ariſeth in this vnanimitie and amitie betweene them? which otherwiſe is much impeached. And the fruite of this accompanieth them in their inward troubles of mind, and outward croſſes of body and eſtate: the one being ſtrengthened, comforted, reſolued, and holpen by the wiſedome, knowledge and aſſiſtance of the other. Yea ſurely the precious memorie of this agreement remaineth as a pledge in the boſome of the ſuruiuor, when death hath made a breach betweene them. But woe to him that is alone: double woe to couples that are diuided: where the one ſcorneth to communicate with the other: and the wife chuſeth any to breake her minde to, rather then her husband.

p. 622But (to returne) as the woman is to bee commended for telling her huſband; ſo the more ſhe deſerueth it, ſeeing that the partie that appeared to her, was taken of her to be a man, and his meſſage to her, being barren, was, that ſhe ſhould beare a childe. This might hauehave raiſed ſtrange thoughts in her, as doubting & wondring how this ſhould be; and ſome woman would hauehave concealed ſuch a matter, leſt her husband ſhould hauehave had her in iealouſie and ſuſpition about it: and againe, ſeeing that if he ſhould hauehave heard of ſuch a matter by ſome other and not by her, it might hauehave been hardlier taken of him againſt her. Betweene theſe contrary motions and conceits, ſome woman (I ſay) would hauehave been held in ſuſpenſe, or would hauehave choſen ſilence as the ſafeſt: but ſhe dealt ſimply, and did the beſt in opening it to him. And this teacheth that in faithfulnes about the mariage bed, there ſhould be ſuch holy loialtie and agreement betwixt couples, that there may not be the leaſt doubting one of anothers faithfulnes, neither any occaſion offered of the contrary, neither any ſuſpition about it. Which by their religious and oft confirming one another, in their faithfull keeping of couenant, and concerning all things elſe betwixt them, and the free opening of their mindes each to other, and their agreeing together in holy duties and exerciſes of religion, might eaſily be. But where are theſe to bee found almoſt among the better ſort? but to be ſure they be reiected of the common ſort, and thereby it may eaſily be iudged what manner of life they leade. Of this I ſay the leſſe, becauſe all will graunt, that if this amitie ought to be betwixt them in all actions mutually concerning each other, then eſpecially in that office which is moſt eſſentiall and naturall to mariage. And the Greeke word, which Paul vſeth in the former text, I meane beneuolence, although it doe admit a compoſition of two words, which ſignifie to be well minded, yet more properly it is deriued from the word that ſignifieth a bed, as noting that this containeth the other ſmaller beneuolences vnderunder it.

In ſaying to her husband, that ſhe did not once aske the man of God, from whence he came, nor hee told not her his name, for it was needleſſe: 3let vsus bee taught by both, not to ſtay in company needleſly, and eſpecially men with women, and moſt of all alone without other company, & where they may be in danger of doing or taking euill, or giuing occaſion of ſuſpecting Note.any ſuch thing to other. Oh the infinite miſchiefe that hath been wrought hereby, I meane by the idle and needleſſe meeting and tarrying together of men firſt, whereby one draweth another to ſome euill or other; and much more of men and women, whereby much whoredome hath bin committed, (yea and much that was neuer thought of before:) as by Elies ſonnes meeting women in the Tabernacle, which although it was lawfull, yet they abuſed it monſtrouſly. Particularly, let women learne of the Shunamite, 2. King. 4. 15.2 Kgs 4:152. King. 4. that comely modeſtie and ſhamefaſtnes which is fitter for their ſexe, then that boldnes and lightnes, which the moſt of them bewray, when they are in the companies, wherein they dare ſhew themſelues. This woman therefore being called to Eliſha his chamber (and yet not alone neither, but his ſeruant ſtanding by) came before him, and ſtood in the doore, that is, ſhe went not to him, but ſtood aloofe, as became a ſober Matrone. But thoſe daies are paſt: modeſtie is a burthen to many women, and further then feare or ſhame reſtraines them, grace and wiſedome there is little p. 623in ſome of them to doe it, as may teſtifie when the other bands are ſhaken off.

The laſt thing in this verſe is, her ſparines of ſpeech to the Angell; She 4asked him not any queſtion, but reſted in the meſſage. The little time ſhe ſtaied in his companie ſhe ſpent in hearing and marking, pondring (as Mary Luke 1. 29.Luke 1:29did) not inquiring and deſcanting about it. Admirable is it that a weake woman, hearing a report of a thing ſo ſtrange, ſo vnlikely, and yet ſo pleaſing, and that from a man that ſhe knew not, ſhould not once moue a queſtion. A leſſe occaſion by many degrees, had been enough to hauehave ſet ſome womans tongue on endleſſe running, and her eye and minde on rouing and caſting: but then we muſt thinke (if ſhe had bin of this humour) an Angell of glorie had not bin ſent to her. Oh rare woman, which maiſt ſet both men and women to ſchoole, to learne ſobrietie. If Eue had been as wiſe, ſhe had preuented a great deale of woe, from her ſelfe and vsus. Curioſitie is a foule blemiſh in a man, but a far greater in a woman: and as this woman was chaſt, ſo ſhe was of few words, and both goe well together: For ſhe in the Prouerbs who is deſcribed to be light footed and fugitiue, oftner and more in Prou. 7. 11. 12.Prov 7:11Prov 7:12the houſes of others then her owne, is taxed alſo to be light tongued, and talkatiue. This iangling and prating of women (a vice ſo deteſted in them by Paul) was neuer more rife in any age then ours. And (which is to be lamented) it is a diſeaſe incident to ſuch as (otherwiſe) are not of the worſt ſort neither: and all becauſe it is an impotencie and intemperancie, which iſſueth from the weakneſſe of their ſexe (in great part) which they thinke no diſcredit to themſelues, becauſe it is another nature vntounto them. It is a nature vntounto them indeed, but a corrupt one, which muſt be ſpied in time by thoſe that are wiſe, and corrected. I will not ſay, that ſuch are not fit for Angels company, they beſeeme not the company of a diſcreete or graue man: for a wiſe perſon would ſoone be wearie of them, though themſelues hauehave no ſtay of their vnruly member, till their breath faile them, or they be put to ſilence: no more then the wheeles of a Iacke, till the plummets be vponupon the ground. I need not amplifie this: I wiſh that all praters and tatlers were but galled and gagged with this example here, and in the middeſt of their worke, made but to ſee their face in this glaſſe, which I think would trouble them more, then the glaſſe which the old Curtizan once looked in, and beholding her wrinkles and ſpots therein, crackt it aſunder becauſe it was ſo true a mirrour.

In this verſe is ſhewed, how ſhe told her husband what the man of God Verſ. 7.ſaid to her of the birth of the childe, and what ſhe ſhould doe her ſelfe, as we heard before verſe 4. and 5. of the which I hauehave ſpoken there: for this is a repeating of the ſame things. OnelyOnly this wee may learne by Manoahs wife, to report and relate things truly and aright as they were done, or as wee heard them related vntounto vsus. For through forgetfulneſſe, careleſneſſe, or of a worſe meaning, things are carried in ſuch ſort oft times, that by vntruths and lyes told out, much ſtrife and contention ariſeth, which bring and cauſe great trouble and annoyance. An example of many, may that be of Ziba, his falſe report to Dauid of Mepbiboſheth, that he refuſed to goe with Dauid againſt Abſolom, when hee himſelfe withheld his beaſt from him, at p. 624ſuch time as he would full gladly hauehave gone, and whereon he ſhould ride, becauſe he was lame. Another is that of the Iewes ſlandering our Sauiour, 2. Sam. 16. 3.2 Sam 16:3that he ſaid, Deſtroy the Temple, and in three dayes I will reare it againe. Whereas hee ſaid deſtroy this Temple, meaning his body: ſo they that Matth. 26. 61. compared with Iohn 2. 19. 23. Iohn 21. 23.Matt 26:61John 2:19John 2:23John 21:23hearing Chriſt ſay of his beloued diſciple Iohn, If I will that hee abide till I come, what is that to thee, &c? gaue it forth erroniouſly, that hee ſaid, I will that hee abide till I come, and ſo gathered that Iohn ſhould not dye.

Concerning this ſoundneſſe and fidelitie in reports hearing, bearing and telling, this I ſay, that he muſt bee a man well ballanced with grace, and girded with veritie, as a peece of his chriſtian furniture, who leſſe or more lieth not open to the diuell in this kinde, who will doe much to make them that goe for profeſſors, to loſe the credite of their godlineſſe. Was it not a goodly ornament for the old Prophet (whoſe honour is to be true of his word) 1. Kings 13. 18.1 Kgs 13:18to be taken in a lye, both warpe and woofe, making and telling? Was it not a ſweete noſegay to the Church, thinke wee, that two great and forward profeſſors, ſhould be drawne forth and cenſured for lyars, I meane Ananias Acts 5. 9.Acts 5:9and his wife? Euen chriſtians rake vp the common ſcumme and ſcurfe of the age they liue in: and hauing heard reports, doe out of a corrupt vanitie, or a leaud and ſiniſter intent, altogether corrupt the truth and text thereof with gloſſes and comments, additions and detractions of their owne making, Pſalm. 15. this is no good ſigne of a man that ſhall dwell with God, if we may collect by contraries. If the Lord require that wee bee wiſe, and beware Pſalm. 15. 2.Ps 15:2of beleeuing eueryevery thing, leſt we become reporters of an vntruth vnwillingly: how ſhall they eſcape that caſt each tale in their owne mould, and hammer it in their owne forge, ere they giuegive it out? and when it is broched, it is no more like that which they heard from another, then an apple is to an oyſter, as the ſpeech is. Whereas the breaſt of each honeſt man ſhould be an harbour for truth to lodge in: and ſhould be as preciſely carefull to ſee it ſafely deliuered and vttered forth, as of a pledge or ſecret pawne left him by his friend. And let this worke a deteſtation of this Popiſh practiſe of lying and giuing foorth reports (yea and coyning them oft times) which they thinke will make for their vantage, not onelyonly falſely, but ſo incredibly, and ſhameleſſely, that the very hearers bluſh for ſhame thereof. It hath been, is, and euer will bee, one of the rotten pillars wherewith they ſtay vp their kingdome and maintaine their diueliſh doctrine. But here I ende.