Commentary on Judges, Sermon 76
THE SEVENTIE SIXE SERMON ON THE XIIII. CHAPTER OF THE BOOKE OF IVDGES.
Verſ. 13. And Samſon ſaid vntounto them, I will now put foorth a riddle vntounto you: if you can certainly declare it me within the ſeuen daies of the feaſt, and finde it out, then I will giuegive you thirtie ſheetes, and thirtie change of garments:
14. But if you cannot declare it me, then ſhall ye giuegive me thirtie ſheetes, and thirtie change of raiments. And they anſwered him, Put foorth thy riddle, that wee may heare it.
15. And he ſaid vntounto them, Out of the eater came meate, and out of the ſtrong came ſweetnes: and they could not in three daies expound the riddle.
16. And when the ſeuenth day was come, they ſaid vntounto Samſons wife, Entice thine husband, that he may declare vsus the riddle, leſt wee burne thee and thy fathers houſe with fire: HaueHave ye called vsus to poſſeſſe vsus? Is it not ſo?
17. And Samſons wife wept before him, and ſaid, Surely thou hateſt me, and loueſt me not: for thou haſt put foorth a riddle vntounto the children of my people, and haſt not told it me. And he ſaid vntounto her, Behold I hauehave not told it my father, nor my mother, and ſhall I tell it thee.
18. Then Samſons wife wept before him ſeuen daies while their feaſt laſted: and when the ſeuenth day was come, he told her, becauſe ſhe was importunate vponupon him: ſo ſhe told the riddle to the children of her people.
19. And the men of the citie ſaid vntounto him the ſeuenth day before the Sunne went downe, What is ſweeter then hony? and what is ſtronger then a lion? Then ſaid he vntounto them, If yee had not plowed with my heiffer, you had not found out my riddle.
20. And the ſpirit of the Lord came vponupon him, and he went downe to Askelon and ſlew thirtie men of them, and ſpoiled them, and change of garments vntounto them, which expounded the riddle: and his wrath was kindled, and he went vp to his fathers houſe.
21. Then Samſons wife was giuen to his companion, whom he had vſed as his friend.
NOw followeth the third thing that was done at the Verſ 13. 14.marriage, and that was the riddle that Samſon put foorth to the Philiſtims there met together: the which courſe was in great wiſedome taken by Samſon, if it bee well conſidered. For if the cauſe bee ſought, why Samſon propounded this riddle, I anſwere: It was a pleaſant whetting of their wits, and miniſtred occaſion of mirth to ſet them about the inuenting and ſearching out the meaning of it, which was hard and difficult, that ſo in the meane while they might bee kept from manifolde offendings. And it was without ſuſpition to the Philiſtims of any euill intended by Samſon. And hee ſeeing that the ſeuen daies continue while the feaſt laſted (for ſo their manner there was to doe) was a long time for him and his friends to be in company and conuerſant among Idolaters, without much ſinne and offending God, hee could not hauehave taken a ſafer nor better courſe, then ſo to ſet them a worke and occupie their heads.
As for religious talke there was no place for it: to hauehave fallen into that, had been the next way to hauehave ſet them altogether by the eares at the firſt. And yet by the propounding of the riddle, they were held greatly within compaſſe from lewd and wicked talke, and ill behauiour, which could hardly hauehave been borne by Samſon and his friends: the which yet had otherwiſe ſo abounded with much other diſorder, ſuch as falleth out at thoſe kinds of meetings, (where yet one would thinke there ſhould be leſſe feare of it) as would hauehave bred moſt bitter contentions among them; the which by this wiſedome that hee ſhewed in putting out the riddle, hee ſhunned and auoided.
And by this practiſe of his wee may learne, when we be pent in companie, Doct.where no good things hauehave intertainment, but euill many waies is to be feared, (which companies are too common) how to bethinke our ſelues what is beſt to be done of vsus. If it may bee, let ſuch companies be turned from altogether, eſpecially if they be our betters, who will take more libertie to offend, and yet beare it more hardly to bee reſiſted, or ſpoken againſt: whereby our griefe will be the greater, when we ſee no meanes to keep our conſciences quiet and peaceable, but that we muſt hauehave part in the ſin. But if it fall out ſometimes (as it may doe, that wee bee brought by Gods prouidence into ſuch companies by neceſſitie, when we cannot preuent them, if they be ſuch as we may be bold to ſpeake to them, they being of no wealthier ſort then we, or not much aboue vsus, there is the leſſe cauſe of feare, or of any ſuch great danger to fall out: but yet euen there we muſt take heed that wee iumpe not, neither fall in with them, to iuſtifie and conſent to their offenſiue talke and behauiour: but if religious communication will not bee borne nor brooked of them, ſome other things indifferent (and yet not impertinent nor vnprofitable) would be thought vponupon of vsus, and miniſtred by vsus, to ſtay and preuent worſe, as fit occaſion may be taken thereof. And if ye aske what, I ſay, for example; the mentioning of the death of any among vsus, and namely ſuch as are of note: and of any iudgements and plagues of God either preſent or lately fallen out about vsus, as burnings, ſtrange death, and namely vponupon drunkards; alſo the execution of malefactors, and ſuch like: which matters will be better borne to be talked of, then things meerly diuine: and yet by occaſion of ſpeaking of them, not onelyonly ill communication may be kept away and auoided, but better alſo, and that which is to edification, may the eaſilier come in place. For to an honeſt Chriſtian man it is a great griefe to loſe and bee cut off from his ſweete words, which flow from the abundance of the heart. But ſeeing this muſt bee borne oft Pro 23. 8.times, and worſe alſo at the hands of ſuch as are of wealth and power in the companie being ill minded, there; if we cannot reſtraine them, neither may hauehave place or liberty to ſpeake, when God is diſhonoured by them, in cauilling againſt the truth, railing vponupon Gods people, or ſlandering the innocent, or by ſwearing, filthie talke, or any ſuch like; the beſt way will be to depart out of the company, or to giuegive no eare to them, if we may turne to other who are neere vsus, or to ſhew diſlike in our countenance; or if they will needs aske our opinion, at the leaſt to ſhew our diſſent from them, but yet in meekneſſe and in a peaceable manner. But if the caſe be ſo, that wee may rebuke ſuch vnfruitfull workes of darkneſſe, God giuing vsus occaſion iuſtly, let vsus not carrie our zeale in our boſomes, as a ſword in a ruſtie ſcabberd, but vnſheath it to the defence of Gods truth, and his religion, leſt if we hold our peace in ſuch a caſe, the ſtones of the ſtreete will crie: which point hath elſewhere been opened.
Samſon, as it appeareth, tels them, he would propound his riddle to them ſo, that if they could tell it, they ſhould hauehave thirtie changes of apparell, and peeces of linnen, whether ſheetes or ſhirts, &c. and if they could not tell it within ſeuen dayes, then they ſhould giuegive as much to him: which was a kinde of wager laying, and their ſport was for loſſe on the one ſide, & gaine on the other. Which kinde of dealing, I meane after this manner of wagering for gaine, (ſeeing he had his direction from God therein, and warrant in ſpeciall to practiſe it) cannot be counted vntounto him for ſin, neither ought any to ſtumble at it.
I might here take occaſion to ſpeake largely of the like actions and exerciſes among mē to that which was in this place vſed of Samſon, but I ſhould be too long. This is all that I will ſay, that as the moſt handle the matter, they doe grieuouſly ſinne againſt God: as when men play or wager either in a couetous deſire to winne, or when they are angry and paſſionate in playing or wagering; or when they ſweare and blaſpheme the name of God in their play; or when they fall a quarelling, or goe together by the eares amidſt their paſtimes and wager-laying; or when they are immoderate in their playing, ſpending whole nights and dayes therein, neglecting in the meane time the neceſſary duties of their vocation, and the moſt neceſſary duty of all others the ſeruice of Almighty God: of which ſort alas there are too many who ſpend moſt of their time in bowling allyes, and at trucksbettings, and ſwearing vponupon eueryevery caſt; prophane men, that make ſo little account of their time as to paſſe it away ſo idly; let them take heed that they be not driuen as many hauehave been in time to deſire one houre to repent, and yet goe without it: or laſt of all when they thus play or wager away all their maintenance. And for ſuch kind of gameſters who hauehave not money competentlie to maintaine their familie, much leſſe for the reliefe of others, though Paul biddeth them that ſtole to ſteale no more, but labour with their hands, that they may hauehave wherewith to helpe the poore (for which two ends it chiefely ſerueth) and yet hauehave enough to play away, let them with the reſt of their companions take heed, that among many other puniſhments of God, which they draw vponupon themſelues, this be not alſo one and not the leaſt, that becauſe they louelove paſtime they become poore men. And we may wel thinke that if God denie to clothe the bodies of ſuch with Prou 21. 17.apparrell (for rags are their liuerie) much leſſe will hee clothe their ſoules with grace here, or their perſons with glory hereafter, except they repent; which is not at commandement, nor eaſily found of ſuch.
We hauehave heard of Samſons wagering with the Philiſtims in the former Doct. verſ. 14.verſe, and part of this: now it followes in the latter end of it how they gaue allowance thereto, and ſhewed their liking thereof, ſaying vntounto him, Put forth thy riddle that we may heare it. And this ſheweth, how readily wicked men turne to heare euen the godly (whom otherwiſe they diſlike and ſcorne) when they ſpeake pleaſing things to them. Euen as Ieroboam King of Iſrael did greatly like Eliſha, and ſpake kindlie to him when hee did that which pleaſed him wel, in bringing the army of the king of Syria his enemie 2. King. 6. 21.as priſoners into his chiefe Citie Samaria, hoping that thereby hee might hauehave his will of them in putting them to the ſword. Oh when they fit their humour by words or deeds, they will change themſelues on ſudden toward them, and applaud them as if they were friends with them. And euen ſo is it with them in the conſtruing of thoſe actions that pleaſe them, ſuch I meane as whereby they receiue benefit and fauour or aduantage: for theſe, they ſhall be aduanced aboue the skyes: but let them therewith ioyne admonition and good counſell, or ſo much as the mildeſt repoofe, eſpecially if they take themſelues croſſed by them in their purpoſes of profit, pleaſure, or will, (although neuer ſo iuſtly,) then they are the worſt that goe vponupon the earth, their goodneſſe is remembred no more. Yea and this which I ſay may be extended to the beſt Miniſters, who ſo long as the plauſiblenes of their gift doth hold the bad in any admiration or affection, will ſhew the greateſt ſignes of taking pleaſure and delight in their company. But let the Miniſter leaue tickling of their corrupt fleſh, and begin to ſearch them a little, or bewray their corruptions which were hidden from them before, oh then hee is bitter and irkeſome to their taſte, and becomes their enemie for telling Gal. 4. 16.them the truth, yea, then all his former deſert is vaniſhed with commendation and all: all which doe teſtifie too clearely, that they allow not of thoſe who are godlie, either Miniſters, or other for their goodneſſe, which ought chiefely to be regarded, but for other cauſes. This muſt further teach the beſt ſort to obſerue themſelues with the beſt circumſpection how far they goe in humoring the wicked, to wit, ſo far only as they keepe bounds, that is, ſpeake that which they may, for the turning them from euill, or drawing them to the liking of the beſt things by degrees, alwaies preſeruing entire their liberty in reprouing, without any iuſt cauſe of bluſhing. As for them that will not admit of ſuch kind of dealing, but like onelyonly to be flattered, let them know their ſtomacks are diſtempered, and they in a dangerous caſe, (when they can take no liking of any thing but fleſhly and ſenſuall) euen as they are who will ſerue their turnes by flattering them.
Thus now of the firſt two things that were done at the feaſt, we hauehave Verſ. 15.heard, and of part of the third, to wit, that Samſon told them, he would put foorth a riddle to them, and how they readily apprehended it, and were willing to heare it. Now therefore in the former part of this verſe it is ſaid, he propounded it, which was the third thing done at the marriage, [Out of the eater came meate, and out of the ſtrong came ſweetneſſe.]
The meaning is, that hony which is ſweet, and meate to eate, came out of the body of the Lyon who is ſtrong, which I open and vtter, ſeeing the ignorant not comparing this with the 19. verſe, would not elſe vnderſtand it. In this latter part of the verſe it is ſhewed, that when the Philiſtims had heard the riddle, they toyled themſelues, and went about by their owne labour and wit to finde out the meaning of it, but could not by their owne helpe. And this is the fourth thing done at the Marriage, namely, how they ſought to find it out, & how they preuailed. But of this more in due place.
But I will firſt returne a little to Samſon, and ſhew how he made vſe of the Doct. verſ. 15.works of God, which he conſidered and obſerued. For to his great benefit he gathereth a riddle, and raiſed thereby a queſtion out of the worke of God in the Lyon, which was a meane to hold much euill from among them. So it behoueth vsus to marke things that come to paſſe daily, (which all fall out by Gods prouidence) and his dealing in and by them, that wee may learne wiſedome thereby, and take good by them. For as Preachers gather ſimilies by the things they ſee, reade, and heare, to illuſtrate that which they vtter in their Sermons to the people; ſo ſhould we by Gods iudgements vponupon the wicked, and his bleſſings on them that feare him, we (I ſay) ſhould learne to profit by them, and to ſhun the one, and to get our part in the other, ſo as all may ſay, we hauehave made right vſe of them in deed, whereas the moſt part take no good by either of both, nor by any other of his great works: my meaning is not, that the generall adminiſtration of God onelyonly in the gouerning the creatures (which he hath admirably made) ought to be noted, but ſpecially the ends of the iuſt and vniuſt: that to the one there is alwaies peace, the other cannot, no not at death giuegive teſtimonie of a good eſtate, nor depart with hope, nor encourage his companions to be like him, but dieth either with a wounding, yet deſperate conſcience, or is ſtricken like Nabal, with a dead Palſie of inſenſibleneſſe.
But to proceede with this act of Samſon, in the latter part of this verſe, we Doct. 2. ver. 15.ſee how by occaſion of this riddle much euill was ſtaied in that companie: for the time which would hauehave been otherwiſe very lewdly and ill beſtowed by the Philiſtims, was now buſilie taken vp about ſtudying and ſearching out of the meaning of the riddle: for ſo it is ſaid in the text, they could not in three dayes expound it. And hereby we may learne, that much ſinne may be ſtaied in meetings of friends & neighbours at feaſts and merrie makings, if there bee any perſons there, to intend and endeuour to preuent and ſtop it. And that is done by good and religious talke brought in, (if it will be admitted) or of things indifferent, yet tending to good ends: (as I hauehave ſayd before) the which once occupying and poſſeſſing them, may put them out of their bad by as, which I hauehave oft ſeene done in my time: namely, much euill to hauehave been hindred, and put by, while by ſome in the company better minded then the reſt, it hath thus been preuented carefully and wiſely by chriſtian & ſauoury communication, and alſo kind vſage of them, and ſuch like good meanes.
And to inlarge and vrge this matter a little further, of and about theſe Philiſtims, that as they were leaſt hurtfull when they were moſt buſie in ſeeking out the meaning of the riddle, ſo I may truly ſay this of the moſt of bad ſort, that the greateſt good they doe either in Church or common-wealth, or at leaſt, the ſeweſt euils that they commit, are when they be at their labour, and tyed to the works of their calling, euen as the theefe is faſt from doing of euill when his hands are tyed behind him. For though euill perſons are ill minded euen at their worke, and as ill occupied, if they hauehave opportunitie, ſeeing they are framed thereto, yet this can be nothing ſo much, as when oyle is put to the flame: for then they are at elbow roome, and much more when they be lincked in company with ſuch as be like themſelues, which is as far from that which ought to be, as may be, ſeeing eueryevery part of a chriſtian mans life ſhould bring forth fruit. And it ought to be a great humbling of ſuch when God ſhall open their eyes, (vntill which time they dreame of no danger) that whereas they are commanded in all that they doe, or goe about, to honour the Lord, they yet ſhall be by manifold witneſſes brought againſt them, conuinced of the contrary. For whether they faſt or feaſt, labour or be idle, whether they be alone, or in company, or whatſoeuer they doe, yea euen when they worſhip God in the congregation, their hearts are luſting after ſome euill, and far from goodnes. Therefore happy are thoſe ſeruants, who when the Lord commeth may be found occupying their talent, ſo as they may be able to ſay, they hauehave been neither idle nor vnprofitable in the knowledge of the Lord Ieſus willingly and with good aduiſednes, but ſince they were taken into his ſeruice hauehave ſhewed themſelues faithful & diligent: (alway except infirmitie) and yet euen then they are alſo occupied, namely in reſiſting the ſame.
Thus we ſee that for three dayes they did beat their brains about finding Verſ. 16.out the meaning of the riddle, and we read no other but that they do ſo the other three dayes, till the ſeuenth came. But very probable it is, that they deuiſed among themſelues (if need ſhould be) that they would vſe Samſons wife in the matter, to help them to come by the meaning of it, becauſe it is ſaid in this verſe, that they came to her, and vrged her ſore to get it of him on the ſeauenth day, when their hope otherwiſe was altogether paſt, although it is like they had ſore vrged her to doe ſo before, then (I ſay) they threatned that they would otherwiſe burne her fathers houſe. And further they made a great matter of that they ſhould loſe thereby if they could not ſhew the meaning of it, as if they had been vndone by it, (and all this they aſcribed to her bringing of him thither) if ſhe did not learne the meaning of the riddle, and tell it to them.
And hereby their ſeeking to get it by ſhifts and guile, when they could Doct.not finde it out by coniecturall wit, and deliberation, wee may ſee how like to theſe Philiſtims the moſt part of people are: who for a while keepe compaſſe in their matters they deale in, and in their behauiour, as though they were well ordered perſons; this (I ſay) many do for a time, while they hauehave no great prouocation nor temptation to breake out, but if they doe like ſtormes and tempeſts ariſe to ſtirre and diſquiet them; loe, then they appeare in their colour, and make themſelues knowne what they are, and what little gouernment they hauehave of themſelues. Saul when Dauid being purſued of him, ſhewed him plainly, that hee had ſuch aduantage againſt him, that hee could hauehave killed him, ſpake mildly and kindly to him: but 1. Sam. 24. 18.when he had thoughts put into his head, that Dauid ſought his life, then he was moſt ſpitefully exaſperated and incenſed againſt him.
So in another kinde, while Ananias and Saphira his wife kept their poſſeſſions in their hands, there was no complaint made of or againſt them, neither were they accuſed to hauehave liued offenſiuely: but when the Church was in need, and they for praiſe of men would doe as other did, according Acts 5. 2. &c.to the Apoſtles perſwaſion, that is to ſay, relicue the poore, and ſo proceeded to ſell ſome part of their lands, then they began to diſtruſt that they ſhould hauehave enough, and of a couetous minde kept away part of the price that they ſold it for, and yet would make a ſhew to giuegive it all, ſwearing falſely thereunto. So many among vsus liue peaceably, innocently, and vnoffenſiuely, as honeſt neighbours, and well liking religion for a time, who yet in trials, and yet theſe not great, & particularly in matters of money or money worth, bewray that they are to be commended for none of all theſe ſhewes of goodneſſe, but lay foorth themſelues in contrary colours. Much like to that which Satan ſpake of Iob, (though amiſſe, and in another caſe) Touch Iob 2. 5.him, and he will curſe thee to thy face. And we may almoſt binde it for true, that if a man being laid to the touchſtone of gaine, eſpecially when no man knoweth what he doth, doe approue himſelfe conſcionable, he is an honeſt Note.man indeed. And as the Philiſtims did here fall to ſhifts, vnlawfull meanes, crueltie, and many other euill waies, who firſt did not ſo. In like manner we ſee among ourſelues, that ſome will ſhew themſelues as faire chapmen as may be, like the bargaine very well, and boaſt they will not take good gaine tenne pound, &c. for it againe: alſo they will agree vponupon couenants, ſeale the writings, take witneſſes, appoint the day of payment or deliuerie; and what ſhould I ſay more? yet let the ware or merchandiſe in the meane ſeaſon waxe cheaper then was ſuppoſed, then begins the franke buyer to ſhrinke, palter, and ſhift diſhoneſtly for himſelfe: And ſo doth the ſeller commonly, if the price riſe any thing: whereas they bought and ſold before hand, pretending they were reſolued vponupon whatſoeuer euent to reſt ſatisfied; if there were loſſe, to depend vponupon God for reſtitution, and not to ſhrinke backe: Pſal. 15. 4. if gaine; yet to confeſſe it equall and iuſt, to yeeld, and forgoe it without grudging, ſeeing God hath caſt it vponupon the partie. And the ſame humour is bewraied in ſuch ſellers, as comming ſhort of the Note.price they would hauehave, yet being compelled to deliuer the commoditie, do change and impaire the qualitie, and goodneſſe of it, or cut it ſhort in meaſure, or vſe other men gripingly, to make themſelues amends: ſhewing plainly, that they regard not any thing in their contracts, ſaue onelyonly to make a pray of their brother, and ſerue their turne by him, without conſcience, or ciuill reſpect of the Common-wealth. So alſo when men cannot enioy their commodities, and thriue as they would, but decay, or feare that they Note.ſhall; or if things grow deare, or by an hundred like occaſions, they who for a time were of good carriage and behauiour, hauehave fallen to bad practiſes, and very offenſiue courſes to liue and bee maintained by, and thereby diſguiſe themſelues, as if they had neuer been well reported of, nor had been honeſt of behauiour. Yea, (and which is more) this taketh hold of many of the better ſort euen of Chriſtians, if they bee hardly laid at by trials, and prouocations, they too readily yeeld to do things euill and vnbeſeeming them. All which, if they will not ſee and ſo amend and reforme ſuch diſhoneſtie, when it appeares to men, or ſecret falſehood, though God onelyonly ſee it, they ſufficiently bewray that God hath no pleaſure in them. But if any break out in their liues offenſiuely, and in ſuch a wicked ſort, whē they be not ſtrongly laid at and prouoked to doe ſo, they doe worſe then theſe Philiſtims, who were ſore prouoked and neerely driuen (as we hauehave heard) (the time drawing neere in which they muſt giuegive the meaning of the riddle, or elſe ſuffer inconuenience) before they fell to ſubtiltie and violence, and yet euen therin we ſee they diſguiſed themſelues groſſely.
And heere it ſhall not bee amiſſe to marke the wrangling and diſhoneſt 2contendings of theſe Philiſtims, when they ſaw they muſt loſe; and what commeth of playing for money, or wagering. Euen in this our age, wh…re the vſers of them are of the ſame mould and nature with theſe Philiſtims, the ſame may be ſeene: Among many other euils, which I will not here ſet downe, theſe that are mentioned in this place, to hauehave been practiſed of them, are for the moſt part, companions with play and wagering. That is to ſay, diſcontentment, quarrelling, contentions, denying, and breaking the couenants, and ſeeking to doe this by force and by threatnings. As theſe here are not aſhamed to require that Samſon ſhould tell his wife the meaning of the riddle, that ſhe might declare it to them, which was as much as to goe from their couenant, and ſo with diſhoneſtie to deny it. But of theſe miſchieuous fruites futable to the cauſes, I ſaid ſomewhat before.
But in the meane ſeaſon this further marke (for the aggrauating of the fact) how ſmall a matter it was, that they could hauehave loſt thereby: which I doe not ſo much ſpeake, as though I would cauſe maruciling, that the vncircumciſed and irreligious people ſhould contend for ſo ſmall a matter, who did the like throughout their life; but to the end I may fitly take occaſion hereby, iuſtly to charge numbers at this day, what a great and grieuous finne they commit, who fall out one with another for a leſſe matter then for a change or ſuite of apparell, when yet they profeſſe to bee guided by knowledge in the things which they doe. But it is leſſe marueile that they ſo breake out at their playing to winne one anothers goods, when as they will doe as much in their lawfull bargaines, that is, quarrell and ſtriue (that I ſay no worſe) for a groate or a ſhilling valew, as I ſaid in the former point in a more generall ſort.
Oh the miſchiefe that many doe, yea and vponupon a ſmall occaſion, and for a very trifle. For theſe were ready to burne downe the houſe and her, and all that was in the houſe, rather then they would loſe the valew of a ſuite of apparell: So, how much is ſpent by men in their rage and heate at the law for a twelue penny matter, though not ſo much for the thing, as the ſatisfying of the will and ſpitefull ſtomacke of the man. Yea what vndoings withall of one another are ſeen, and that in one age after another, leſt they who come after, ſhould ſeeme to learne wiſedome by them that went before them; both wofull and long experience doe too lamentably teach. Beholde how great a fire a ſmall ſparkle kindleth: that is, when it falles vponupon matter fit Iam. 3. 5.for it. This be ſaid for amplification of the former point, and of the whole for this time.