Commentary on Judges, Sermon 74
THE SEVENTIE FOVRE SERMON, CONTINVED IN THIS XIIII. CHAPTER.
Verſ. 1. And the ſpirit of the Lord began to ſtrengthen him in the hoſt of Dan, betweene Zocah, and Eſhtoal.
2. Now Samſon went downe to Timnah, and ſaw a woman in Timnah of the daughters of the Philiſtims, and he came vp and told his father and his mother, and ſaid, I hauehave ſeene a woman in Timnah of the daughters of the Philiſtims, now therefore giuegive me her to wife.
3. Then his father and his mother ſaid vntounto him, Is there neuer a wife among the daughters of thy brethren, and among all my people, that thou muſt goe to take a wife of the vncircumciſed Philiſtims? and Samſon ſaid vntounto his father, GiueGive her me, for ſhe pleaſeth me well.
4. But his father and his mother knew not that it came of the Lord, that hee ſhould ſeeke an occaſion againſt the Philiſtims: for at that time the Philiſtims reigned ouer Iſrael.
THis firſt verſe is in ſome tranſlations the laſt of the former The ſumme of the Chapter.Chapter, but I make it the firſt of this, as ſome other alſo doe. In this ſtorie of Samſon contained in foure Chapters, we hauehave ſpoken hitherto, concerning his birth, and that he was ordained to be an helper to Gods people againſt the Philiſtims: now in this next Chapter it followeth (to the further effecting hereof) that wee ſee how the Lord did ſtrengthen him with further meaſure of the gifts, wherwith he had bleſſed him before, and more eſpecially after his mariage. This is generally ſet downe in the firſt verſe, and particularly laid foorth and declared throughout the whole Chapter, and in the next two following, to wit, the fifteenth and ſixteenth. And in this Chapter his mariage is ſpoken of, ſeeing one particular occaſion was offered there to him, by which hee was mooued firſt to ſet himſelfe againſt the Philiſtims, namely an iniurie wrought him at his mariage by them. Hereby (I ſay) he began to be ſtirred and prouoked againſt them, and to that purpoſe the whole Chapter diſcourſeth at large concerning his mariage.
The parts of it are two. One is, how he was ſtrengthened by the ſpirit of God; in the firſt verſe. The ſecond is, the ſhewing foorth of Gods gifts, The parts 2.wrought in him by the ſame ſpirit, both at the going about his mariage, and at it: and this is throughout the reſt of the Chapter.
The firſt part of the Chapter.
HEre it is ſhewed, that as Samſon grew in yeeres, the Lord ſtrengthened Verſ. 1.him, & ofttimes the ſpirit of ye Lord came vponupon him, that is, endued him with a burning louelove of honouring God, and ſeeking the good of his people: and this he did, when he abode in his fathers houſe, who was of the tribe of Dan, and dwelt among them in their habitations, in that place which was betwixt Zorah and Eſhtaol, which was neere the citie Ioarim.
By this we may ſee, that the Lord openeth the hearts of thoſe whom he will be ſerued by, as he did the heart of Lydia, and counteth them faithfull, Doct.and putteth them in his ſeruice, as he did Paul, and leadeth them by his ſpirit, Acts 16. 14. 1. Tim. 1. 12.as hee did Samſon, to louelove, deſire, and endeuour to doe thoſe things that pleaſe him, without the which, they ſhould neuer goe about them to any purpoſe, much leſſe be well carried through them. Of what place, ſtate, or degree ſoeuer men are, thus they muſt be graced and fitted to their duties, although indeed God doe not now, as in times paſt, I meane, he dealeth not the ſame way that he did with Samſon and many other then. For in thoſe daies he ſpake to our fathers, and inlightened them after ſundrie manners, Heb. 1. 1.but in theſe latter times, the outward meane that he vſeth, is chiefly his word truly preached. But the ſpirit of God hath alwaies wrought grace in their hearts, what other meanes ſoeuer he hath vſed. But wee looke not for reuelations, nor Angels miniſterie now, but while we giuegive heed to the doctrine of the Lord Ieſus, which is plainly, foundly, and powerfully taught vsus, the Lord inlighteneth vsus with grace and power of the holy Ghoſt, and giueth vsus another heart to ſerue him, (as hee ſaith in Ezek. 36.) then wee had before.Ezek. 36. 26.
This doctrine is a double linck of that golden chaine, mentioned by the Apoſtle in theſe words, Rom. 8. [whom he predeſtinated, them he called, iuſtified, Rom. 8. 30.and glorified.] There is no other way to ſeeke out the certaintie of our election, but by the meanes which ſerue to our calling: and our calling neuer goeth without the gift of faith, and the ſpirit of God ſanctifying, which is the beginning of our glorifying in heauen. So that as predeſtination it ſelfe is manifeſted in time, by the inlightening and opening the heart to receiue the glad tidings of the Goſpell: ſo when Chriſt is embraced by faith, the holy Ghoſt is giuen to the beleeuer, who quickens the heart with ſpirituall grace, and fitteth ſuch a partie to the worke of God; both inwardly more renuing and changing his nature, and outwardly framing the life to his will. And thus he worketh in all his: though hee giuegive greater meaſure to ſome, (who are deputed and appointed by him, to greater imployment and ſeruice) I meane hee giueth them more zeale, courage, louelove, diligence, conſtancie, experience, iudgement, and the like. And yet (leſt any ſhould erre about this point) know wee, that hee workes none of theſe without meanes: thoſe therefore whom he will thus ſanctifie, hee will alſo prepare, by ſtirring vp in them an earneſt coueting of theſe graces, a ſpeciall hunger and thirſt after them, an high opinion and account of them, and a ſinglar affection of louelove to them, with a feruent deſire of honouring the giuer of them, and a ſtudious endeuour by all meanes both of prayer and labour, to attaine them: yea looke what affections he worketh in ſuch as he will bring to the certaintie and aſſurance of ſaluation: the like he preſerueth and nouriſheth in the beleeuer, for the encreaſing of grace, and the inabling him to his ſeruice in better manner. He ſuffereth them not to ſit ſtill, or take their eaſe, till theſe gifts drop into their mouthes: nor to be indifferent, whether they attaine and come by them or no: but he cauſeth them to giuegive themſelues no reſt, till they bee ſatisfied from time to time with the good things that they deſire. And in this ſenſe and reſpect it is verified which is heere ſaid, All whom God will be ſerued by, hee will furniſh them with gifts for that purpoſe, as he did here Samſon.
The ſecond part of the Chapter.
WE hauehave heard in the former verſe, how Samſon was led and ſtrengthned Verſ. 23by the ſpirit of God: now it followeth to ſee how that grace was ſet aworke in him: and firſt in going about his mariage, to the which he was led by God, to make it with a Philiſtim woman, for it had otherwiſe been vnlawfull: which being ſpoken of throughout this whole Chapter following, I will lay foorth in this manner, referring all things about it, to theſe foure points. Firſt, how he ſought his wife, in theſe 4. next verſes. Secondly, how he went to agree with her and receiue her, and what fell out by the way, to the tenth verſe. Thirdly, what was done in their meeting at the mariage, which is ſet down in the eleuenth verſe; and this to the twentieth. And laſtly, what followed the mariage feaſt, and namely, that hee paied the Philiſtims the apparell and linnen, and how hee tooke occaſion by ſomewhat done there, to begin to vexe the Philiſtims, and this to the end of the Chapter.
Concerning the firſt, his ſeeking of a wife was thus: Hee going to Timnah The more particular ſumme of theſe verſes to …he ſixth.a towne of the Philiſtims, he ſaw a woman there, whom he liked: and he deſired his father and mother, that ſhe might be giuen him: but they (as it is no marueile, ſeeing they feared God) diſliked that he ſhould deale with one that was an Idolater. Neuertheleſſe hee was earneſt for her, they not knowing then that God had moued him to take a wife there, to the end that hee might ſeeke an occaſion thereby againſt the Philiſtims, who at that time were Lords ouer Iſrael.
Now in that Samſon was growne vp to yeeres fit for mariage, and yet the Doct. verſ. 2.people of Iſrael were ſtill in ſubiection to the Philiſtims, and lay vnderunder oppreſſion by them, (as they were before he was borne) wee may ſee cleerely that they were long held vnderunder of that calamitie. And ſo it commeth to paſſe oft times, that as it is long before God puniſheth, ſo it is long before he ceaſe puniſhing of his children. And that we may not much marueile at it, we may know that he doth ſo; firſt, that his correction may in ſome meaſure recompence the abuſe of his patience: And ſecondly that hee may frame vsus aright to his minde and liking, which is hard to doe at his firſt afflicting of vsus, and long ere it be wrought in vsus, becauſe of our vntowardnes. For a little affliction and ſhort, doth not commonly ſearch vsus deeply, nor bring vsus very readily vponupon our knees, and therefore ſuch great ſores muſt hauehave deepe tents, by longer continuance of the paine and ſmart. Some wee reade of to hauehave been afflicted twelue yeeres, ſome eighteene in the Goſpell: as this peoples forefathers were long vnderunder the Moabites, and the Canaanites, and ſore vexed by them: ſo famines hauehave bin continued, three, 1. King. 17. 1. Ruth. 1. 4.ſeuen, and more yeeres: which how vncomfortable, grieuous, and ſtinging they hauehave been, we may eaſily gather, by that which we ſuſtained ſome few yeeres ſince, who ſaw the third yeere of famine to hold and continue, much more pinching and oppreſſing, then the former two: neither was it ſeene of the wiſe, how a fourth yeere could hauehave been borne, (if it ſhould hauehave been caſt vponupon vsus) without ſtaruing and famiſhing to death of a great number of the people; ſo ſore was the want of bread. To ſpeake of particular mens calamities, in which alſo they hauehave lien long, it were endleſſe and infinite. Let Acts 7. 6.the vſe of this doctrine to all of vsus both perſons and companies, be, not to make full account of preſent or ſpeedie riddance from any croſſe, by the which we are held vnderunder; and yet not to deſpaire, though we hauehave ſuffered long, not being relieued and eaſed, but abide patiently, and pray the more feruently: for God, before we ſhall fall into extremitie, will certainly come with helpe, though we know not how, and not tarrie. More of this the reader may finde in the former Chapters, as 13. 1. and others.
Now to proceed: It is ſaid in this ſecond verſe that Samſon going downe The anſwering of a doubt in this verſe 2. & … ▪to Timnah, ſaw there a woman of the daughters of the Philiſtims, whom in the next verſe it is ſaid, he deſired might be his wife. But before I proceede further, a doubt ariſeth about this attempt of his whether he did well or no: Obiect.for this action of his, being in it ſelf againſt the law of God, on the one ſide, namely to take a ſtranger and an Idolater to wife, his parents alſo being godly and diſliking it; and on the other ſide he himſelfe being led by the ſpirit of God, and renowned in the Epiſtle to the Hebrewes, among the faithfull of worthie memorie: theſe (I ſay) thus conſidered, breeds a queſtion, how he could not onelyonly like ſuch a thing, but go forward with it, and bring it to paſſe, and in all the time not once calling himſelfe backe. For though it be not to be denied, but a godly perſon may poſſibly ſlippe into a ſinne wittingly, yet either he ſhall ſee his fault by and by, and diſlike it, before he proceed to other duties, ſaying in repentance; What hauehave I done? as ſome did (by the lamentable example of Ananias and his wife) feare, or at leaſt repent, when it ſhall be brought to his remembrance ſome good Acts 5. 11.time after, as Dauid did. But neither of theſe we reade to hauehave been done of Samſon, as though he had been either void of conſcience, (which hee was not) or as if God had priuiledged him in that action, yea and (which maketh the queſtion and doubt the greater) his parents themſelues, who firſt withſtood him, and diſliked his attempt therein, did afterward conſent, and his father went with him to the woman, and was at his mariage feaſt: what ſhall we ſay then hereunto? I anſwere: This thing came of the Lord, that Anſw. Iudg. 13 5.Samſon might thereby hauehave occaſion to vexe the Philiſtims. And though the marrying with an vncircumciſed woman was generally forbidden, yet the Lord giuing him a perſonal charge ſo to doe, (who is aboue his law, and not tyed to it) he offended not therein. As both the whole ſtory following doth proue; where we may ſee, that God not onelyonly brought it not againſt him afterward as a ſinne, as he did Dauids and Peters ſinnes; and there was as great cauſe, if Samſon had been iuſtly to be charged in this, why hee ſhould hauehave done the like to him: but God bleſſed him ſtill afterward, and ſupported him in great difficulties and troubles raiſed againſt him by the Philiſtims, (except where he ranged and ranne after ſtolne liberties without his allowance) that all might ſee apparantly, God to hauehave been with him herein. And as for his parents, they knew not Gods minde in that matter at the firſt, and therfore, as they ſaw themſelues bound by dutie, they were againſt him in his mariage. And in that they did afterward agree to it, who doubteth but that they had it reuealed to them by God, or that Samſon himſelfe told them, that God would ſo hauehave it? And all this was neceſſarie for me to ſay, for the anſwering of the doubt, and the cleering of this verſe.
By that which hath bin ſaid of this point, as we ſee ye Lord may diſpenſe with his owne law, as he did here, and with Abraham, where he hath giuen Doct. in verſ. 2. and 3.a perſonall commandement contrary to it: So where he hath done no ſuch thing, know we, that neither wee may looke to be diſpenſed withall by any other meanes; nor contrary to his commandements, attempt the thing that Samſon did heere, in ſeeking a woman, and taking her to wife from among Idolaters, or any other ſuch like. A fact vtterly vnlawfull for vsus to doe, and which ſhall be reckoned againſt the committer, as a capitall and great ſinne. I put both the actions together, of his ſeeking and liking ſuch a woman, for they are both of one kinde, though in degree one worſe then the other (to wit, if he that ſeeketh ſuch a wife, deſiſt and leaue off, before hee liketh, and before he giueth ouer himſelfe thereto:) but elſe, ſmall difference there is betwixt them.
And great reaſon there is, that they ſhould bee both odious to vsus, for as much as there can be no true ſeruing of God in ſuch matches; but it is to be looked for, that the great ſinnes, namely Idolatrie and prophanenes in the one partie, ſhall deuoure, and as a canker, eate out the goodneſſe of the other partie, rather then be auoided thereby: neither is it poſſible, that they who are ſo vnequally yoked together, can enioy the chiefe benefits of their marriage, without which the reſt are little worth: for whereas they ſhould conſent and agree together in all good things, as in conferring, praying, and reading together, and to be of one minde in all other things of like ſort and qualitie; they are contrary minded one to another, and draw an vnequall yoke; and what faithfulnes or louelove (except it be in diſſimulation) can there be betwixt ſuch (eſpecially on the behalfe of the worſer partie) through the courſe of their liues? As they finde it, who will not be held from marrying in Popiſh kindred, and with perſons well knowne to bee vncircumciſed? which they finde, to the iuſt accuſation and vexation of them long after. And no marueile, for we being ſtaightly commanded to marry in the Lord, 1 Cor. 7. 39.we are thereby iuſtly challenged for matching with Canaanites in a ſtrange religion, or with ſuch as are impious, and very ſcandalous in their liues, though of our owne religion, as in the ſecond point of the next verſe ſhall appeare. Let this be added to that which I ſpake of more briefly, vponupon ver 2. chap. 2. and other places.
Samſon hauing broken the matter of his mariage to his parents, they giuegive Verſ. 4.him anſwere in this verſe, and a reaſon of that anſwere is rendred by the holy Ghoſt in the next. In their anſwere they obiect, the kindred and religion of the woman, that ſhe was a Philiſtim, and vncircumciſed, and doe further tell him, that he ought to take a wife among his owne people. Here his practiſe, that hee attempteth not the matter, without acquainting his parents with it, when hee liked the woman, doth condemne the common attempts Doct. in verſ. 4.of the moſt of our age about this matter, who hauehave ſo degenerated and turned away from this durifulneſſe of ſeeking their parents conſent in their Note.match, as Samſon did, that they hauehave made an end, and done what they deſired, with their wiues, yea many of them are vndone and readie to leaue them, before they begin to breake with their parents about it.
So that, whereas the Lord hath by commanding them to ſeeke their parents conſent, prouided, that they ſhould not raſhly and vnwiſely caſt themſelues into danger, and be led (as vnexperienced youth eaſily is) into depth of euils and ſorrow, but well aduiſed and directed, as well as dutifull, therein to them; they not onelyonly deſpiſe the counſell of God, but caſting it and their parents helpe and furtherance behinde their backs, they doe therefore right ſoone both ſmart and ſorrow for their haſtineſſe and wilfull proceedings. But herein they follow Eſaus moſt curſed example, who againſt the will and liking of his parents, tooke Canaanitiſh women to be his wiues, Gen 26. 35.whoſe ſight and conuerſation they could not beare nor abide.
A great part of the croſſings and vexations in Marriage, doe ariſe and ſpring from this fountaine: for as they hauehave begun amiſſe, who thus gōe to worke in their matches, ſo they proceed (for the moſt part) worſe, becauſe they neuer feared that God would ſit in their light, till after many weariſome and oft complainings, and (ſometime alſo, of their haſty and raſh making vp of their marriage, though out of ſeaſon, and too late) but moſt of all, of the miſeries which they ſuſtaine: after all theſe, I ſay, they doe with paine and penſiueneſſe end their dayes therein. But of the annoyances in marriage, which come of other cauſes, I hauehave no time here to ſpeake. Therefore with one caution and watchword giuing both to parents and children, I end this point: And to them this I giuegive, that they doe not exerciſe a tyrannicall power ouer their children (as many doe) to draw them to ſuch marriages, as they cannot yeeld vntounto: to theſe, this I ſay, that they doe not lightly and haſtily caſt their affection where it cannot be faſtned without great danger, when iuſt cauſes may be ſeene of breaking off their match, and that they proceed in them as God hath commanded, to wit, with their Parents liking and good will, vnleſſe they will apparently reſiſt God.
Now out of the anſwere of Sampſons Parents, we learne another thing, Doct. 2.that the marriages of Gods ſeruants ought to be made with ſuch as are like minded to them, not with the vncircumciſed, and with thoſe that be of an other and contrary religion, for ſo they ſay to him in this verſe, Is there neuer a wife of the daughters of my people, but thou muſt goe to the Philiſtims for one? This to bee neceſſarily required of them, as commanded by the Lord, the ſeuenth of Deutronomy, with other ſcripture, doth clearely teach, namely, Deut. 7. 3. Exod. 23. 33.that the true worſhippers of God may not ioyne themſelues with Idolaters, and thoſe that be of another religion. The reaſon is at hand alleaged by the Lord himſelfe, to wit, for that they will be infected and corrupted by them. And beſides, how can one hope that ſuch ſhall be faithfull together, when the Papiſt, who is an Idolater, is vnfaithfull to God? Looke not in then at the dores of ſuch perſons for a wife, though much wealth be there. But foraſmuch as many of the profeſſors of our own religion are found to be bad, lewd, and of vild qualities, and thoſe alſo ariſing from euil & diſtempered ſpirits; here leſt any ſhould ſtumble, and take liberty amiſſe, let them know, that it is likewiſe forbidden them of God, to caſt themſelues away vponupon ſuch vngodly ones: and to marry with any that be of their owne religion, if they be ſuch: but they ought eſpecially to looke vntounto it, as they will anſwere it to God, that they be as well marryed in the Lord, as in their owne religion: for that did Sampſons parents include and vnderſtand, when they vrged him to marry with the daughters of his people, that were not of the vncircumciſed, but liued after the law of Moſes, which was then the knowne truth among them; and this duty of marrying aright was afterward more clearely expreſſed and ſet downe by Saint Paul, when he giuing liberty to the widow to marry with whom ſhe will, addeth this; that it be in the Lord, that is, religiouſly, and in the feare of God.1. Coc. 7. 39.
For many otherwiſe profeſſing true religion, are exceedingly diſguiſed in their liues, ſo as whoſoeuer be yoked with them, and meerely lincked to them in this fellowſhip of marriage or otherwiſe, muſt of neceſſitie either liue in deadly vncomfortablenes, if there be any better things in them then in their companions, or elſe (which is worſe) they ſhall fall to their manners Note.and faſhions, or match them ſome other euill way. So that concerning marriage, (for of that I ſpeake here) it ſhall behoue them to be wiſe in ſo waighty a matter, both themſelues, and their faithfull friends, and namely to enquire of, and learne both the diſpoſition, and behauiour of thoſe whom they ſeeke to make their companyons, that if they be tainted with any groſſe and notorious vice, or in a high degree giuen to anger, wrath, impatience, curriſhneſſe, ſtoutneſſe, wilfulneſſe, or be ſcoffing ſpirited, oppreſſed with melancholy; women particularly, of a ſtinging tongue, and Parretlike, or exceeding other in any ſuch bad qualities: and ſo the man in ſome like manner diſguiſed, I ſay, if theſe be, let there be great wiſdome and care vſed to auoyd matches of ſuch qualitie and condition.
For although in this act of Samſons, God did put in himſelfe to leade him, yet otherwiſe, theſe ſpeeches of him; that he ſaw a woman in Timnah, (whom he deſired to marry, and that ſhe pleaſed him well) were no way to be allowed in him as ſufficient cauſes to reſt in, neither therefore in vsus of proceeding therein. The pleaſing of the eye, and fancy, are both very dangerous to aduiſe vsus in this caſe, yea vtterly inſufficient, if they goe alone; though where better things accompany them they are allowable, yea and ought to hauehave place in both the parties, I meane, that both the eye and the heart be pleaſed, contented, and ſatisfied. For ſeeing marriage is for a mans life time, it is meet there ſhould be good liking the one of the other, to the Note.well bearing of all moleſtations, croſſes, and aduerſities that may befall couples: yet with this liking, the one of the perſon of the other, there muſt alſo be good graces and qualities, as I ſaid before, to goe therewith. For who knoweth not that the eye is blind, and the heart deceitfull: by the one, ſinne is let into the other, as light into the houſe by the window; and whatſoeuer is done by them alone, without better aduiſers, doth ſurely come to an euill end: as that one example may teſtifie long agone giuen, that the ſonnes of Gen. 6. 2.God ſaw the daughters of men that they were faire, and they tooke them to be their wiues, and ſo iniquitie multiplied.
Now that we hauehave heard how the parents of Samſon conſented not to Verſ. 5.him, that he ſhould take a Philiſtim woman in marriage, the reaſon is rendred in this verſe, that they knew not that it came of the Lord; to the end that the Philiſtims might firſt giuegive occaſion to Samſon by iniury offred him, to be afterward auenged of them the more iuſtly. So that they followed their knowledge that they had in the law of God, in denying their conſent to ſuch a match. And therefore when they knew not that this marriage was of God, they diſliked it, as their knowledge in Gods word directed them to doe. And in that they yeelded to it afterwards, they did ſo when they were made acquainted with the will of God by their ſonne, or otherwiſe, to wit, that God would hauehave it ſo, for they would not elſe hauehave yeelded, and gone from their profeſſed obedience to that law which for bad it.
And their example ought to be our inſtruction, that as they hauehave done, Doct. verſ. 5.ſo we ſhould know we ought to doe, that is to ſay, that we follow the light and knowledge which we hauehave of the will of God. Of the which if we be perſwaded that it is the truth we ſhould ſinne if we did contrary to it, for we ſhould goe againſt our conſciences in ſo doing. Thus did Peter while he did not yet vnderſtand the viſion, he followed the knowledge that he Acts 10. 28.had in the law, but after, when he was clearely and fully inſtructed in the contrary by the viſion, and ſaw that God allowed him ſo to doe, he then changed his minde, and ſtill did after his better knowledge.
It was commendable in Abimelech toward Sarah, that he would not hauehave taken her to him, if he had knowne ſhe had been an other mans wife: and Gen. 20.alſo that being admoniſhed afterward by God that ſhe was ſo, yet though he were an Heathen, yet he followed the light he had in not touching her, which was the wife of an other man. And Pilate alſo did well, while he defended Ieſus againſt the Prieſts bitter and falſe accuſations according to the Luke 23. 4.knowledge he had of his innocencie. And this much more well becommeth vsus who are Chriſtians, that according to the light we hauehave of Gods will, ſo we ſhould doe, eueryevery one according to the meaſure that he hath, yet euer ſeeking to be inlightned more and more, and confirmed in our knowledge, leſt wee ſhould be deceiued; and to bee well grounded, leſt our conſcience be erroneous. But to doe againſt it, I meane that which we are perſwaded to be the truth, (which yet is the moſt mens caſe) it threatneth ſore ſuch perſons, that they will make ſo many wounds at length in their conſcience, that they will neuer be kindly healed: See more of this in Chapter 11. 35. and the caueat there propounded.
Now whereas it is ſaid, the Lord (or Samſon by him) ſought occaſion 2from the Philiſtims to fight againſt them, (and therefore was this marriage ſought by him) though he could many wayes hauehave plagued them, and defended his people from them; yet ſeeing he would not doe it by open warre, but by one man, he muſt hauehave a fit occaſion thereto, which by this marriage was offred, that by priuate iniuries done againſt Samſon by the Philiſtims, he might more fitly take occaſion openly to vexe and annoy them. And it appeareth that while they were thus vnderunder the dominion of the Philiſtims, there were certaine couenants made betwixt them, which might not without great danger raſhly be broken by the Iſraelites. And further, Samſon was but a priuate man, as farre as any could know, and therefore God would hauehave a ſufficient occaſion of fighting againſt them to be offred, that if in ſuſtaining any iniury by them, he ſhould againe make any requitall, it might be thought of them that he rather reuenged his owne priuate wrongs, then the publike againſt their nation; although it cannot be denyed but that the Lord might, if it had pleaſed him, hauehave armed Samſon as well as he did Othniel, Ehud, and other in the like caſe, to hauehave chaſed and ſubdued them by profeſſing it openly.
But now, for that which concerneth our inſtruction out of this place, Doct.though God would hauehave Samſon doe thus, yet (as by the like occaſion I noted before out of the ſecond and third verſe) wee hauehave neither warrant nor authoritie to doe the like, ſeeing wee hauehave a plaine commandement from God of the contrary: to wit, that wee ſhould auoide all occaſions either of doing, or of reuenging wrongs: and that we ſhould ſuſtaine ſome hurt and damage rather, then offer the leaſt, without the which there is no liuing in any peaceable manner among moſt men in this world. He that is fit to beare iniurie, and ſo to buy and redeeme quietnes thereby, may more eaſily enioy Note.it, then ſome other: but if he be noted for offering wrong, he ſhall hauehave his loade of trouble in that one reſpect, as he well deſerueth, beſide many other waies: and therefore wee are commanded to follow, and inſue after peace, (yea although it ſhould flie from vsus) and holineſſe, without which no Heb. 12. 14.man ſhall ſee the Lord. Whereof ſeeing enough hath bin ſpoken elſewhere, I need not here inſiſt longer therein. And thus much of the firſt of theſe 4. points in this ſecond part of the chapter, that is, of Samſons ſeeking a wife.