Commentary on Judges, Sermon 75
THE SEVENTIE FIVE SERMON ON THE XIIII. CHAPTER OF THE BOOKE OF IVDGES.
Verſ. 6. Then went Samſon and his father and his mother downe to Timnah, and came to the vineyards at Timnah, and behold a young lion rored vponupon him.
7. And the ſpirit of the Lord came vponupon him, and hee tare him, as one ſhould hauehave rent a kid, and had nothing in his hand, neither told his father and his mother what he had done.
NOw followeth the ſecond generall point in this ſecond part of the Chapter, to wit, firſt, the double iourney of Samſon to this woman, which was to bee his wife: (in both the which, hee was accompanied with his father and mother:) whereby it appeareth that they knew Gods will then, about his marriage, better then they did before: and ſecondly, what fell out in both iournies by the way; and this to verſ. 11. His firſt going to her at Timnah, with that which fell out therein, is laid foorth in theſe two verſes, and that is this: That as he went with his father and mother, (he going aſide from them out of the way) a young lion met him, roring on him, and the ſpirit of the Lord came vponupon him, and though he had nothing in his hand, yet he rent him in peeces: but hee told not his father and mother what he had done.
And by this that fell out by the way, God would giuegive to Samſon a proofe of the ſtrength that he meant to endue him with afterward, that hee might be bold to looke for power to doe greater things. And now, this being ſaid, it remaineth that wee obſerue more particularly that which concerneth vsus, out of this ſtorie. And firſt this: that when his father and mother vnderſtood that his mariage pleaſed God, they went downe with him to the woman whom he ſhould marrie, to finiſh the agreement betwixt them, and to countenance and further him eueryevery way in it. So parents, when they ſee Doct.that their childrens attempts, either that, or any other way, bee pleaſing to God, they ſhould be ready to helpe and free them by all meanes from delay, and trouble and griefe thereby, as much as in them lieth; euen as in the contrary they are bound to croſſe and hinder them, leſt if they ſhould allow them in their euill courſe, their childrens ſinne, beſide their owne bad example, ſhould be chiefly laid to their charge. And this aſſiſtance of theirs vntounto Samſon, is further mentioned in the 8. verſe of this Chapter: therefore let this onelyonly bee here noted, that parents be very warie leſt they turne that authoritie and power of theirs, which God hath giuen them for the good and benefit of their children, that they turne it not (I ſay) vntounto the deſtruction or damage of them, by laying the bridle in their necke, and ſo embolden them to euill, by their allowance, counſell, or example.
Now in that a young Lion is ſaid to hauehave met him, (not a whelp) which 2had been like to hauehave fawned on him, and played with him, but one that was full growne, (for the word ſignifieth one of full growth) and therefore neither pleaſant, nor kinde, as ſometime they be, being as yet not growne: in that (I ſay) ſuch an one being cruell and fierce, did ſet vponupon Samſon, as the nature of them is to doe; which thing ſo falling out, ſuppoſe we in that caſe, that he had gone about any vnlawfull buſineſſe, behold what ill ſucceſſe had followed it? Euen as we reade for example, how it fell out to the man of God, who came from Iuda to reprooue the Idolatrie of Ieroboam at Bethel, 1. King 13. 24.who, ſeeing he tranſgreſſed the commandement of God afterward, in going into the old Prophets houſe to eate bread, (which God had forbad him to doe) loe, a lion met him, when hee was gone out of the towne, and ſlew him.
And it was an apparent correction of God vponupon him for that; for though in other things he had obeied God to his high commendation, yet becauſe in that one thing he had done contrary to the charge giuen him, (he being told by the old Prophet of Bethel that he might do it) we ſee what an heauie iudgement befell him. It teacheth, that we ought to ſee in all the manifold actions of this life, that we looke wee hauehave good warrant for the taking in hand of them, and the going about them, leſt we meete (I ſay not) with a lion, but with the Lord croſſing of vsus, worſe then a lion could hurt vsus, ſome 1. King. 21. 20.way to our little liking in the middeſt of the hot purſuite of our deſires, and that either with outward reſiſtance of vsus, as he did Ahab by Elias, when he was going to take poſſeſſion of Naboths vineyard; or with inward wound of conſcience, as moſt commonly hee vſeth to doe, to ſuch as hauehave knowledge; or with hardneſſe of heart, which alwaies hindreth and keepeth away Rom. 2. 4.repentance. And by occaſion of Samſons iourneying out of Iuda to Timnah of the Philiſtims, I ſay more particularly, let ſuch as trauaile, (whether within the land, or beyond ſeas into forreine countries) ſee, that their errands are lawfull and warrantable, not expreſly croſſing the Lords charge, (as that of Shemei did Salomons) leſt although they ſcape Shemei his puniſhment, 1. King 2. 43.yet a worſe befall them. Remember Dina, and Gehazi. Nay, ſee they not onelyonly that their buſineſſe be good, but look they alſo that their affection be well and orderly carried thereto: otherwiſe their ſeeking after noueltie, curioſitie, vanitie, (I ſpeake of them that doe ſo) or their ſiniſter intent any other way, will marre their action of trauailing, be it neuer ſo lawfull. And as that is nouriſhment to one creature, which is anothers bane; euen ſo is trauaile to ſundrie ſorts of men, though to ſome other it be good and profitable. It is apparant that many trauellers who went out with no euill purpoſe, yet being vnarmed againſt euill, and not ſtrongly reſolued to depart from it, hauehave ruſhed vponupon the pikes, tempted God, caſt themſelues vponupon ſtreights, and indangered their bodies, liues & conſciences manifold waies. I ſpeake to ſuch as profeſſe to hauehave God the directer of their waies: as for others, let the dead bury the dead. That is a iourney well vndertaken, which a man can take in faith, and ſanctifie it by prayer, and ſo commit himſelfe therein to Gods protection and bleſſing. And ſurely if we goe otherwiſe to worke, wee are as able to beare meekely and patiently; either diſappointment, ill ſucceſſe, or any hard accident that ſhall befall vsus, as wee are to encounter a Lion, if he ſhould meete vsus. But beſide theſe vntimely and vnſeaſonable trauailings abroad, there are other no leſſe dangerous at home, or neere at hand: and among the reſt for example ſake, when the Sabbath is abuſed to wanton and waily gaddings, to ſtage-playes, gaming houſes, drinkings, on which yet by Gods commandement the moſt lawfull common actions and ordinary buſineſſe ought not to bee done, which may bee done on other daies. This is one inſtance of many other wicked iourneyings and trauailings on that day, which are as vſuall with the ill diſpoſed, as it is ordinary among the better ſort to heare the word preached, or to vſe any other religious exerciſes. But although ſuch perſons hauehave no ſtoppe in their way to turne them backe, neither doe meete with the oppoſition that Balaam did, to hinder and croſſe their deſires; yet they ſhall reape the wages of their iniquitie, as hee did, and wiſh they had kept at home, and been free from ſuch company, with many ſtripes.
The meeting of a Lion by Samſon, which was (as wee hauehave heard) with Verſ. 7.the perill of his life, yet was to him, as God did vſe it, an occaſion to trie, declare and ſhew foorth Gods power and ſtrength in him, which ſhould elſe hauehave been hidden. For the ſpirit of the Lord ſtirred vp in him an extraordinary gift of might and manhood, more then is to bee found in the ſtrongeſt perſon, whereby he hauing nothing in his hands, did yet teare the Lion in peeces, one part and member from another, as if it had been a young kid or lambe.
By this example wee may learne, that though the croſſe be to vsus as feareful, Doct.when we ſee it comming toward vsus, as a Beare or a Lion is to meet with, yet the Lord who loueth vsus, as hee did Samſon, doth vſe by his quickning grace, to hearten vsus againſt it, ſo that wee finde it to turne to our great good Note.and benefit. But let this be marked which I ſay: that God doth by his ſpeciall grace bring it thus to paſſe, not that we ſhould looke for it by extraordinary meanes, though he dealt ſo with Samſon, but wee are to beleeue and waite certainly for it, becauſe he hath promiſed it, and by the helpe thereof, we ſhall not need to doubt, but that ſuch ſtrength ſhall be granted vsus, as ſhal put away feare, or at leaſt abate and reſtraine it: but without that help from God, we ſhall feare and be troubled, when wee doe but heare of the croſſe or danger, as at the ſight of a lion, yea and be diſquieted and ouercome with the heauineſſe that we hauehave for it, as if we ſhould meete a Beare.
We hauehave too many examples of this weakneſſe and feare in Gods deare people, as in the ſeruant of Eliſha, who when hee ſaw an armie of Aramites 2 King. 6. 15.compaſſing the houſe, cried out, and ſaid, Alas (maſter) what ſhall wee doe? So in the Diſciples the like is to bee ſeene, who through their vnbeliefe, Matth. 14. 26.thought they had ſeene a ſpirit, and were ſore afraid, when yet that which they feared was Ieſus their Maſter, comming toward them, to comfort thē: So that we of our ſelues indeed, are moſt timerous euen when we hauehave little cauſe, much more otherwiſe: but yet when great afflictions oppreſſe vsus; God being with vsus, as I hauehave ſaid, we are able through his might, to do great things, as the Apoſtle ſaith, I am able to doe all things through the helpe of Phil. 4. 13.Chriſt, who ſtrengtheneth me. Yea ſo great oddes is there betweene one and the ſame man oppreſſed with feare, though for a ſmall trouble, when he is taken on the ſudden, and with a great one, when hee is prouided for it, as Note.betweene the heate of the leaſt candle, and a greateſt fire. He that fainted at the one, when he was weake in faith, eſcaped and ouercame the force of the other, being aſſiſted therewith, as hath at large been ſhewed in Gedeon, at one time afraid to goe and behold that campe, which after hee blanckt not both to encounter, and to conquer.
And this whole ſtorie of the Lion, all that conſider, may vnderſtand, that 2it tendeth directly to this end, to prepare and make Samſon able to beare the diſpleaſure and enmitie of the Philiſtims, which was afterward raiſed vp againſt him, the Lord giuing him ſtrength for that purpoſe: and that it might miniſter matter for the riddle which he did after propound to them, whereby they did ſore prouoke him. By the firſt, learne, that when God indueth men with excellent gifts betimes, (as he doth many) he thereby declareth, that hee will both double and multiply them in thoſe perſons, and alſo vſe them to ſerue him to ſingular purpoſes, if their proceeding be not hindred by ſome ſiniſter practiſes of theirs, to ſtand in their way, or by the diuell and Note.his inſtruments ſubtilitie, diuerting his good gifts to bad purpoſes. This is apparent by that which God did worke in Samſon in his firſt yeeres of diſcretion, and when hee was yet but young, compared with that which followed afterwards when he made ſtrip and waſte of the Philiſtims. Euen ſo when he will worke (I ſay) in more ſpeciall manner by ſome in future age, he will giuegive ſignes thereof in younger yeeres; which is notably to be ſeene in Dauid, who in the great danger he was in by Goliah, (when Saul told him that he was but a boy, but hee whom he vndertooke to fight with, to wit Goliah, was a man of warre from his youth) anſwered vntounto Saul, Thy ſeruant 1. Sam. 17. 36.kept his fathers ſheepe, and there came a Lion, and likewiſe a Beare, and tooke a ſheepe out of the flocke; and I went out after him and ſmote him, and tooke it out of his mouth, and when hee roſe againſt me, I caught him by the beard, and ſmote him and ſlew him. Therefore this vncircumciſed Philiſtim (ſaid hee) ſhall be as one of them; ſeeing hee hath railed on the hoaſt of the liuing God. And the like is manifeſt in Samuel, whom becauſe the Lord meant to make a more then ordinary inſtrument of his glorie, in the function of both Iudge and Prophet: therefore he reuealed himſelfe familiarly by viſions vntounto him, in his tender age, yea before he ſeemed to be of diſcretion, and ripenes of yeeres and iudgement, the Lord began that work in him early, which in time to come, he meant to accompliſh in great meaſure. So that we ſee that the religious and prudent training vp of young ones in the knowledge of God, and of themſelues, and good literature, (being the ordinarie meanes now adaies to promote this worke of God in time to come) is not to be deſpiſed: much leſſe the towardlineſſe of ſuch as whom God in their youth ſhall begin to grace aboue others, is to bee ſnibbed and checked, as the practiſe is of ſome brutiſh perſons to ſcorne and reiect ſuch, ſaying: Tuſh, what reckoning make yee of ſuch? A young Saint, an old Diuell.
This truth is exemplified in many young perſons at this day, who by good education doe ſhew very great towardnes: as ſchollers in the Vniuerſitie in their learning, and other in the countrey, both young men and damzels in ſuch things, as wherein they are trained vp, and both ſorts in the practiſe of Chriſtianitie farre differing from the common ſort of youth, who are ſaucie, diſobedient, and prophane, and giuegive fearefull ſignes of miſchiefe working, and ſuſtaining miſerie afterward. And out of them hee raiſeth excellent inſtruments, ſome fit for Magiſtracie, and ſome in other places to doe much good in the Miniſterie, not to be teachers onelyonly, but alſo fathers begetting many children to God, and others to bring foorth much fruite to his glorie. And herein that prophecie is verified, that in thoſe daies the Lord would powre out his ſpirit vponupon all fleſh; not old men onelyonly, but Acts 2. 17.euen the tendereſt, young men and maidens. A fruite (no doubt) of that vnction of Chriſt Ieſus the arch Prophet of his Church, who began at the age of twelue yeeres to giuegive demonſtration of ſtrange forwardnes, for wiſdome and grace, becauſe in his riper yeeres hee was more fully to declare Luke 2. 52.that he was annointed with the ſpirit without meaſure.
Theſe therefore whom I ſpake of before, if they vſe well the gifts of God, as Dauid and Samuel did, which they receiued in their youth, ſhal (after they hauehave gotten experience) ſee how God proſpereth and inlargeth them to their ſound and great reioycing, and the good of many other, and helpe to to caſt downe, and deſtroy the workes of darkneſſe, and of the diuell, in places where they bee not too ſtrongly reſiſted and ſet againſt, by ſuch as louelove darkneſſe more then light, becauſe their deeds are euill. But if after they hauehave begun well, and in their younger yeeres giuen great hope, if (I ſay) they comming further into the world, ſhall be dazled with the deceitfull Note.beautie of it, as though they had found a better portion then grace, and ſhall be blindfolded with profit, pleaſure, and promotion, ſo that thereby they cannot do their former workes, they ſhall complaine too late (when all theſe muſt forſake them) that they were once in the way to do well, if they could hauehave ſeene it. And all may ſee, that howſoeuer they woond out of the diuels hands in the firſt maine temptation, wherein they were in danger to be brought to deſpaire, and in the next alſo, which tended to bring them to preſumption; yet that he hath preuailed againſt them in the third, about the glorie of this preſent world, and thereby hath deceiued them.Matth. 4. 8.
And thus much be ſaid of the firſt thing which I mentioned now laſt in this verſe, to wit, of the gifts of God appearing in Samſon, in the firſt yeeres of his diſcretion: of the ſecond, namely, that this ſtorie doth miniſter matter of the riddle afterwards, I will ſpeake in place, where I ſhall hauehave a fitter occaſion offered, namely in the fifteenth Chapter.
Laſtly, in this verſe in that it is ſaid, hee told not his father nor mother of this that hee did to the Lion, it ſhewed both that neither hee himſelfe was 4vainglorious, (for then not onelyonly they, but other ſhould ſoone hauehave heard thereof) but alſo it appeareth, that he ſaw no cauſe nor end of vttering it to them at that time. So let vsus learne when to ſpeake, and when to hold our peace, and to be ſilent, euen when our ſpeaking can doe no good; or more hurt then good, or when it cannot but doe hurt. And by this rule, which guideth vsus how to be ſilent, and when; let vsus alſo learne how to ſpeake, and when, namely, when wee ſee it may doe good, and no hurt, or more good then hurt. The ſame is repeated of him in verſe 9. and agreeth with that which I hauehave often vrged in the generall, to wit, that wee ſhould ſhew all godly wiſdome as well as vprightnes in our doings: as our Sauiour Mat. 11. would not commend Iohn Baptiſt before his Diſciples were gone, leſt it Mitth. 11. 7.ſhould hauehave as much hindred them, as profited the people.
Verſ. 8. And he went downe and talked with the woman thoſe things that were pleaſing in the eyes of Samſon.
9. And within a few daies when he returned to receiue her, he went aſide to ſee the carkeis of the lion: and behold, there was a ſwarming of Bees, and hony in the body of the lion.
10. And he tooke thereof in his hands, ond went eating, and came to his father and his mother and gaue vntounto them, and they did eate: but he told not them that he had taken the hony out of the body of the lion.
11. So his father went downe vntounto the woman, and Samſon made there a feaſt: for ſo vſed the young men to doe.
12. And when they ſaw him, they brought thirtie companions to be with him. Then Samſon ſaid to them, I will now put foorth a riddle vntounto you: and if you can declare it me within ſeuen daies of the feaſt, and finde it out, I will giuegive you thirtie ſheetes, and thirtie change of garments.
NOw it followeth according to the diuiſion made in the ſecond verſe of The ſenſe of verſe 9.this ſecond part of this Chapter, how Samſon went to agree with the woman, and his father and mother with him, as we heard they did in the ſeuenth verſe: and that his father, when they came thither, did that which pleaſed him in concluding the match with her. For that is the ſenſe of this firſt of theſe verſes: to wit, that where it is ſaid, he did ſpeake the things that pleaſed Samſon, we ſhould vnderſtand that to be meant of his father, that he talked with the woman to the good contentment and liking of his ſonne: alſo heere is ſhewed, what fell out at this their next going vp in the way when he went to receiue her, and this to the 11. verſe.
But here I muſt a little ſtay the reader, by occaſion of a doubt ariſing out Verſe 8.of the 8. verſe, to wit, in that it is ſaid, Samſon went aſide to the carkeis of the lion, and tooke hony out of it. For ſeeing he was a Nazarite, as appeareth by cap. 13. 5. and chap. 16. 17. it may bee thought that Samſon either ſinned againſt the rule of the Nazarite, or elſe had a ſpeciall diſpenſation to breake it. Touching the rule, wee reade Numb. 6. and particularly verſ. 6. that it forbad comming at a carkeis. And yet we ſhould be vncharitable in caſting the blame of wilfull finne vponupon Samſon, and as raſh in iuſtifying any diſpenſation, ſeeing neither of both are mentioned or intimated in the text. The anſwere is, Samſon neither ſinned againſt the rule, nor was diſpenſed with by God: and the reaſon is, He was tied to no ſuch rule. And ſeeing it will be demanded ſtill, How then could he be a Nazarite? I anſwer againe, that we muſt make a difference betweene Nazarites: Some were borne Nazarites, and by an immediate ordaining of God, ſeparated to this profeſſion. Others voluntarily vndertook the vow according to the Ceremonie. Both ſorts had ſomething common, both the profeſſion of a more ſtrict and pure worſhip of God, and ſome ceremonies annexed thereto. But they differed herein, that as the former ſort were neceſſarilie tied to that eſtate, and that for their whole life, ſo they had priuiledge allowed them to be exempt from ſome ceremoniall obſeruances which the vowed Nazarites were tied to. For as the vowed Nazarite was voluntarie, and for a certaine ſpace of time onelyonly, ſo for that time he was bound indifferently to all the Articles mentioned in Numbers. Samſon then (I ſay) was no voluntarie or vowed, but a borne and ordained Nazarite extraordinarily. And therefore though it be probable that hee was tied to more then his long haire, as namely to abſtaine from ſtrong drinke, (as his mother was) yet it is cleere that he was free from this ceremonie of touching the dead and ſundrie other. Of the like ordination was Iohn Babtiſt, as by the text appeareth, Luk. 1. 15. This anſwere is applied by them who hold our Sauiour to hauehave been a Nazarite (not by the place of his education onelyonly, Matth. 2. 23. but by profeſſion alſo) to ſalue the obiections of his drinking wine, comming to the dead, &c. but how ſoundly I will not here enquire: onelyonly this I ſay, if that could be proued that our Sauiour was a profeſſed Nazarite, then thoſe obiections hinder nothing, becauſe they onelyonly oppugne the vowed, not the ordained Nazarites. But of this, thus much. Now I proceed to the doctrine.
Firſt, here by Samſons father and mother going with him to conclude the mariage, it teacheth, that when parents ſee that the match which their children Doct.vponupon iuſt occaſion propound to them, and deſire their conſent in, is of the Lord, and pleaſing to him, they ought (as I ſaid before) to be ready to further and accompliſh it in the beſt manner, and with the beſt conditions that they can: ſo their children may in reuerence deſire them, that ſeeing God doth allow and bleſſe them herein, that they would not hinder them. But if they make their matches ſo that their parents and guardians may not, neither dare be ſeene in them, as it is a great blemiſh to themſelues, ſo it is iuſt that they bee both held backe by them, and their attempt ſtaied therein; let them therefore ſubmit themſelues to the Lord, and giuegive their parents the honour that is due to them, leſt they make them moſt ſtrangers in this work, who ſhould be chiefe doers in the ſame, and by that they may know, that their proſpering therein ſhall be ſmall. But for this point, let the reader ſee that which I hauehave noted of Caleb, chap. 1.
After Samſon and the woman had agreed about their mariage, hee went againe afterward and tooke her to bee his wife: and what fell out in the Verſe 9. 10.way as he went is ſhewed. By the firſt of theſe two, in that he married her 20▪afterward and tooke her for his wife, when he had now firſt conſented with her to liue together as man and wife, and that with his parents agreeing thereto; all theſe doe proue that the vniting of one man and one woman Doct.together in mariage, is a ſolemne ordinance of God, and appointed by him, and ſo it is likewiſe bleſſed by him, where hee is obeyed in it: and that the looſe and brutiſh liuing together otherwiſe, (as one man with many women, &c.) is moſt vnfitting a Chriſtian, and contrary to God; ordinance, and bringeth foorth moſt noiſome euils: euen as the parting and ſeparation of one of the married perſons from the other, ſaue for adulterie, is odious. And this of the firſt of the two points be ſaid briefly, ſeeing occaſion is offered to ſpeake more particularly of it elſewhere.
The ſecond thing in theſe two verſes, to wit, what fell out in the way as he went, was this that Samſon went aſide, as he trauailed to his marriage, to ſee the carkeis of the lion which he had rent in peeces, and what was become of it. And hee found in the body of it, a ſwarme of Bees and hony: a ſtrange thing to behold, for thoſe creatures louelove the ſweeteſt places, and not thoſe which are vnſauourie. But the Lord had ſo brought it to paſſe, and that his father and mother ſhould eate thereof, and yet not know from whence it came, to the end that it might miniſter matter for the riddle that he propounded at his mariage, whereby occaſion aroſe to him of purſuing the Philiſtims. Thus God prepared the hony in the body of the lion, and directed him to finde, eate, and giuegive it to be eaten.
By this that I hauehave now ſet downe in theſe two verſes, wee may ſee, that Doct. 2 in verſe 10. 11.when God pleaſeth either to puniſh or bleſſe, as here hee did both, (for hee intended a bleſſing to Iſrael, and a puniſhment to the Philiſtims) he will vſe meanes for the effecting of the ſame, though wee ſee not alwaies how, and extraordinarily, rather then they ſhall faile, and not come to paſſe. And ſo when he purpoſed to deliuer his people out of Pharaos bondage, and none Exod. 14. 12.ſaw how it could bee, they being hedged in (as it were) on eueryevery ſide, hee made a way (we ſee) for them thorow the red ſea, as it had been by the high way, and drie ground.
Euen ſo be we perſwaded, that he hauing appointed and purpoſed to do vsus good in this life, who feare him, and to bring vsus well through all difficulties, as he hath promiſed, and to finiſh our courſe with ioy; he will moſt certainly doe it, though wee ſee not how, but it may ſeeme oft times to vsus impoſſible, for he hath many waies to bring his will to paſſe. Euen as hee did, when he deliuered Eliſha the Prophet from the armie of the Aramites, by an 2. King 6. 17.armie of heauenly ſouldiers, and when hee promiſed great plentie of corne by his Prophet on the next day, when yet at that preſent they were almoſt famiſhed, he did (I ſay) performe it, and that by the meanes of foure leprous perſons, in ſo much that a great man neere to the King affirming, that although 2. King. 7. 16.God ſhould raine downe corneout of heauen, it could not bee ſo; yet he liued and ſaw it ſo, though he liued not to eate of it, euen as the Prophet had told him. And ſo be we perſwaded that whatſoeuer he ſeeth expedient for vsus, he will bring it to paſſe, though we ſee not how, hee hath waies enough; and that which he doth not for vsus, wee muſt willingly ſubmit our ſelues to want and forgoe, as knowing that it were not good for vsus to hauehave it granted. Whereas wee in our troubles and feares either about grace to bee Note.granted vsus, or deliuerances to bee wrought for vsus, doe either ſmoother our faith, by feare and deſpaire of helpe, or breake foorth into open murmuring and diſcontentednes, which in time cauſeth vsus to ſhift and make way for our ſelues by vſing vnlawfull remedies. And by this meanes we double our affliction, both for meaſure and continuance oftentimes: or elſe ſhake it off, as the aſſe doth his burthen, not ſtaying Gods leiſure, till hee caſe vsus: ſo that when the next commeth, we are vnfitter for it, then for the former. Now if we (being in our ſelues moſt ſhiftleſſe) could behold that alſufficiencie of Note.power which is in God, and the varietie of meanes which his wiſedome can worke by, for our deliuerance, this confuſed and diſtruſtfull behauiour of ours ſhould in great part be cured. Eſpecially, ſeeing whatſoeuer power he hath in him to ſuccour vsus, his diſtreſſed ſeruants, his louelove ſetteth him on worke to ſhew and exerciſe it, and all for our exceeding benefit and good. Dauid ſaw not before Sauls comming againſt him, by what meanes God 1. Sam. 23. 27.would reſcue him, neither was it needfull ſeeing he had promiſed ſo to doe: howbeit he waiting by faith the iſſue, he was deliuered, and ſo ſaw how the Lord wrought it for him: and thereby gathered, that ſo hee was able and ready to do often in the like danger, rather then his promiſe ſhould faile and Note.be falſified. Thus wee ſhould hearten on our ſelues to waite with pacience through all difficulties, till we hauehave finiſhed our courſe with ioy.
And in that he tolde not this either to his father or mother, which was 2.very like he ſhould hauehave done, (it being a ſtrange thing to finde honey in the carkeis of a Lyon) and we are all giuen to tell ſuch things to our friends, as are ſeldome heard of, and are like to be wondred at, as newes very welcome to them, yet I ſay, in that he ſignified it not vntounto them, it was wiſely done of him to conceale it, whether he then thought to make a riddle of it, or no, it is vncertaine, as after he did: for then, if he had told it to them, it might eaſily hauehave been knowne to many, and ſo it had been like to hauehave by ſome meanes been diſcloſed to and among the Philiſtims, as wee ſee it was afterward, when he tolde it to his wife onelyonly. It confirmeth vsus in the former doctrine out of the ſeuenth verſe: namely, that we be very wary to conceale things that need not bee vttered, eſpecially ſecrets, when wee ſee no good can come thereby, but by concealing them there may. And becauſe it is not eaſie for a man to foreſee eueryevery inconuenience which may come of vnſeaſonable ſpeech; therefore it is the wiſeſt way for vsus to cut off al talke, whereof wee ſee not ſome good reaſon to moue and warrant vsus to vtter it. Now if there grow any inconuenience thereby, notwithſtanding our care and reſpectiuenes, wee ſhall hauehave the leſſe to accuſe vsus, as we ſee in Dauids fact, 1. Sam. 21. I meane in his requiring the ſhew bread and armour of Golia 1. Sam. 21. 6, 9.from Abimilech in the preſence of Doeg, neceſſitie draue him to aske it, and Chriſt defended the fact, and therefore hee had leſſe cauſe to bee troubled, though much hurt aroſe by it. To them that obiect, that Samſon tolde the riddle to his wife, which was more dangerous then to hauehave opened it to his parents: be this taken for an anſwere, that he offended greatly in ſo doing. And we may learne by it, that we may poſſibly ſhew wiſdome in ſome part of our life, whereof yet wee may faile, without great heed taking, afterward.
We hauehave heard how Samſon went to take his wife, and what fell out by Verſ. 11. to 20. The ſumme generally to ver. 20the way. Now followeth the third point (in this ſecond part of the Chapter) to wit, their meeting to accompliſh his mariage, and what things were done thereat, and they were eſpecially foure. The firſt, he made the Philiſtims a feaſt, in this verſe. Secondly, what the Philiſtims did to him: verſe 12. That is, they prouided thirtie companions to be with him; Thirdly, Samſon propounded a riddle to them, with condition what they ſhould hauehave, if they could tell him the meaning of it, within ſeauen dayes, and contrariwiſe: and this to the middeſt of the 15. verſe. Laſtly, how they laboured to know the meaning of it, but could not, till the ſeauenth day, and then they tolde it to him, hauing gotten it of his wife before: and this to the twentieth verſe.
The firſt of theſe 4. things mentioned in this verſe, was, that he made The ſenſe of verſ 11. particular.them a feaſt: his father going downe with him againe, (no doubt) to be a comfort to him in that ſtrange place, and to countenance him, as I hauehave noted twice before in verſe 6. &c. And it is added, that Samſon did that according to the cuſtome of the place, for ſo the yong men were wont to doe at their mariage. Here by this cuſtome (not vnlawfull in it ſelfe) we ſee it hath been an vſuall thing to call friends together at ſuch times of marrying their kindred, to feaſt and reioyce one with another. It hath been the practiſe of the good, as well as of the bad: neither is it our commendation, ſimply to ſhunne the ciuill or indifferent actions of common men, and the multitude; but this indeed is to bee looked to, that wee conforme not our ſelues to the euill manner of vſing them in the age we liue in, Rom. 12. And Rom. 12. 2.as for this one cuſtome and faſhion of feaſting, as Samſon vſed it, ſo Chriſt was preſent at a marriage feaſt in Canan a towne of Galile, where many Ioh. 21.were met together, and he approued their feaſting.
And as for the bad, Laban made a feaſt, and called together the men of the place, when he gaue his daughter to Iacob to wife. So alſo did the young Gen. 29. 22.men of the Philiſtims vſe to doe at ſuch times. The action therefore hauing been the practiſe as well of the godly as of bad people, in it ſelfe is indifferent to be vſed; and as it may be done lawfully, ſo it may alſo be omitted, becauſe wicked men hauehave vſed it, who doe nothing well: and therefore as it falleth out for the moſt part, that the greateſt number that meete at feaſts are none of the beſt, it may be ſeene oft times more conuenient to omit the meetings of ſuch, leſt much wickedneſſe ſhould be committed by them, and lewdnes in tongue and behauiour, to the diſhonour of God, which is the more eaſily done, when they hauehave well filled themſelues.
Or if it cannot be altogether let paſſe, yet a ſmaller company would bee gathered, eſpecially of ſuch of our friends as are of the beſt ſort of people; and for the other, if they muſt needes be there, they ſhould ſo bee placed at the table, that as few of them be ſet together as may be, and that it bee obſerued, that they may bee ſoone interrupted and broken off, (by ſuch as ſit neere and are better minded and wiſe withall) if they ſhould fall in any offenſiue behauiour. As for our Sauiour Chriſt, hee gaue good example at the marriage where he was preſent, and took occaſion, by the miracle which he wrought there, to hold them occupied in good talke, and to turne the people away from the contrary; and we as farre as we may ſee our companie to be to good ends, as that we may be like to doe good, or take good ſo and thereafter to vſe it. And this be ſaid of this point here, hauing before touched it, and hauing occaſion to ſpeake fullier of it afterwards.
Further, by this that is ſaid here, that the young men vſed to make a feaſt 2at their marriage, and therefore Samſon did ſo, we ſee the force and ſtrength of cuſtome how it preuaileth, and is as the Medes and Perſians law was, that is, not eaſily broken. Such a cuſtome that was, that the people at their deſire had a priſoner deliuered & ſet free to them at the Paſſeouer: by meanes whereof they asked Barrabas a murtherer, rather then Ieſus. Such cuſtomes Matth. 27. 15.as are bad are continued ſtill, whereby diſorder and reuell is maintained, euen fruits of darkneſſe, into the which the people is ſo reuited, that though the preaching of the Goſpel hath bewraied and brought to light the ſhame and odiouſnes of them, yet they can hardly bee broken almoſt in any places. As the prophane ſpending the greateſt part of the Lords Sabbath in carding, drinking, feaſting, and ſuch like abomination, and other ſuch, in eueryevery countrey after the manner thereof, making it a day rather held to Bacchus, or Saturne, then the Lord. And the ſame may be ſaid of the riotous and intemperate miſpending of the twelue daies, and certaine other daies in the yeere, farre worſe paſſed, then (I ſay not Papiſts) but euen Heathens oft times vſe to doe. And except the putting downe of Faires, that were wont to be kept on the Sabbath (which with much ado were ſome yeeres agone aboliſhed) I remember not many more ill cuſtomes ouerthrowne and put out of vſe. As for the ouerthrowing of many blind, dangerous, and diſordered Alehouſes, (for there is vſe of the honeſt, for the neceſſitie of trauellers) it hath indeed very commendably been gone about by ſome honourable and worſhipfull perſons; but yet through the vpholding of them by ſome gentlemen and others, to their ſmall credit, they remaine ſtill, to the working of much euill and miſchiefe thereby in moſt places. As for thoſe that are good cuſtomes (to ſay no more of the bad) they ought; and other that be not hurtfull, may be ſuffered and continued. And in that reſpect (I take it) did Samſon here, after the manner of the young men, make a feaſt to the Philiſtims.
But to proceed, they being on both ſides met at the marriage, I meane Verſ. 12.Samſon and his friends on the one part, and the Philiſtims on the other, the holy ſtorie ſheweth what the Philiſtims did: to wit, they tooke thirtie yong men (for they had choice enough) but the friends of Samſon being ſtrangers there, could not command ſuch a number, neither is it like that the Philiſtims would hauehave liked it: ſo that it cannot be meant of Samſons friends, that they took thirtie men to countenance and honour him, but of the Philiſtims, who when they ſaw what manhood and ſtomacke was in him, and that they had neede to beware of him, they gaue him thirtie men (pretending they did it to honour him) to attend vponupon him, which indeed they did for feare of him.
In theſe Philiſtims we may obſerue two things: the one is, their policie: the other, the care that they had of, and ouer thēſelues, when they thought there was danger towards them, and cauſe of feare. Policie (I ſay) was in them, for that when they feared, they would not ſeeme ſo to doe, but couered it with a faire cloake, namely in appointing thirtie companions to him, as if they meant to ſet him foorth and countenance him. This the light of nature did teach them, to keepe themſelues from danger and harme. Neither were the meanes euill that they vſed for that purpoſe, though it muſt be granted, that it was all one to them whether they were or no.
So much more we being more cleerely and fully inlightned by the written word of God, may in great perill not ſeeme to feare, when it can doe vsus Doct. 1.no good (but it may put vsus to reproch:) but vſe ſuch lawfull helpe, as wee hauehave at hand, to repell the ſame, though we let it not appeare. Euen as Paul did, who when hee was in great ieoberdie of his life by the Phariſies and Sadduces, and like to bee rent in peeces betwixt them, hee bewraied not to them what hee feared, but vſed that helpe that God ſhewed him, that was this policie, that he ſaid with a loud voyce among them that he was a Phariſie: Act 23. 6.whereat there was a ſudden diuiſion of his aduerſaries, the one ſect being againſt the other; and the Phariſies holding with Paul againſt the Sadduces. OnelyOnly let no man (by this that I hauehave ſaid) iuſtifie his ſhifting and vnlawfull policie in bringing himſelfe out of trouble: among which ſort of ſhifters at this day, the moſt bold and dangerous and diueliſh is this treacherous crue of Ieſuites, who when they hauehave brought themſelues into the briars by their villanous doings, ſeeke to relieue themſelues by lyings, equiuocations, and periurie, or flying (if they can) from comming to their anſwere.
The other thing to bee noted in theſe Philiſtims, was their wiſe care to 2.keepe themſelues from hurt by Samſon, when they ſaw him to be a man to be feared, and this they ſhewed herein, that they ſet thirtie men of their own countrey, as if they would hauehave honoured him, (much like Herod, who pretended that he would honour Chriſt, when he ſought to kill him) whereas Matth. 2. 8.they intended no ſuch thing, but to ſet them as watchmen to take heede that no hurt might be wrought by him againſt them. And as they did by the light of nature thus prouide for their owne ſafetie, ſo wee ought wiſely and warily to preuent danger, where it is comming towards vsus: and to bee wiſe as ſerpents and beware of men, as well as to be innocent like doues.Matth. 10. 16.
We hauehave great cauſe in theſe daies to beware whom wee truſt, and to whom we commit ourſelues by giuing credit to them. Our Sauiour hath left vsus a good example behinde him, whereby wee may take heed how farre we commit our ſeiues to men. For when he was at Ieruſalem at the Paſſeouer, Ioh. 2. 24.many beleeued in him (it is ſaid) when they ſaw his miracles that hee did. But Ieſus did not commit himſelfe to them, ſeeing he knew what was in them. Teaching vsus to be circumſpect, how farre wee truſt them, whom Note.we doe not ſufficiently know. Many ſmart for that they are too light of credit: namely, for that when they heare faire words, and conditions, they are ready thereupon to put themſelues into their hands. Whereas they ſhould know this, that they who are not faithfull to God, will not bee faithfull to men, as Papiſts and looſe profeſſors. It hath been many mens vtter vndoing, who hauehave too raſhly put their eſtate and goods into the hands of them who hauehave made faire ſhewes of truſtines of friendſhip toward them. Other hauehave ſuſtained the like by their owne children, hauing a better opinion of them through blind ſelfeloue, then there was cauſe; and truſting them with almoſt all that they had, hauehave loſt all through their owne folly. The ſame I may ſay of vnwiſe and vndiſcreet lenders, and ſuch as hauehave vnaduiſedly brought themſelues into danger by ſuertiſhip, till with their loade of griefe they hauehave ended their miſerable daies in priſon or penurie.
But none are either more commonly deceiued, or more to be pitied, then ſillie and ſhiftleſſe damſels and maides, who care not into whoſe hands they put themſelues, till they complaine and crie out, that they hauehave not found truth and faithfulnes at their hands, who promiſed them great matters of quietnes, and liuing at eaſe: who hauehave in a ſhort time groſſely broke their couenant with them, by moſt contentious and vnquiet liuing, or left them with their charge to ſhift for themſelues: of which woful perſons England is full. For I muſt ſay the truth, that in moſt places there are few faithful people to be found. Let vsus make the more account of them that are ſuch, and for the reſt, I ſay with our Sauiour, let the dead bury the dead: and let them match together, ſeeing they will needes doe ſo, who are both of them vnfaithfull. And ſeeing (in this ſubtile vizard age) we can hardly diſcerne oft times betweene one and other, I meane betwixt the truſtie, and the deceiuer; let vsus with Paul pray God to deliuer vsus from hauing to doe with ſuch 2. Theſ. 3. 2.as hauehave neither faith, nor fidelitie in them. And ſo farre as by our narrow obſeruation we can finde any hollowneſſe or falſehood in ſuch as pretend the contrary, (as for others, they are more eaſily auoided) let it be a watchword for caution in time to come. All is not gold that gliſtereth: faire words are fit to beguile euen good people, whoſe innocencie makes them thinke that other are as themſelues. But with the breaſt-plate of righteouſneſſe, (which ſerueth to keepe them from being offenſiue) let them vſe their head-peece, I meane wiſedome and preuention of danger, that they may be defended from hurt by others. All know that none leſſe deſerue wrong then the harmeleſſe: yet none we ſee daily are more vſually beguiled, and made a pray to the ſpoiler for want of circumſpection.