Commentary on Judges, Sermon 81
THE EIGHTIE ONE SERMON ON THE XV. CHAPTER OF THE BOOKE OF IVDGES.
The third part of the Chapter.
Verſ. 14. And the ſpirit of the Lord came mightily vponupon him, and the cords that were vponupon his armes became as flax that was burnt with fire, and his bands looſed from off his hands.
15. And hee found a new iaw bone of an Aſſe, and put forth his hand, and tooke it, and ſlew a thouſand men therewith.
16. And Samſon ſaid, With the iaw bone of an Aſſe, heapes vponupon heapes, with the iaw bone of an Aſſe hauehave I ſlaine a thouſand men.
17. And it came to paſſe when he had made an end of ſpeaking, that he caſt away the iaw bone out of his hand, and called that place Ramath-Lehi.
THe ſumme of the words which I hauehave now ſet downe is briefly this, that firſt Samſon broke his bands: after The ſumme.that, hee ſlew a thouſand of them: and laſtly, gaue a name to the place accordingly. To proceed firſt with this other part of the 14. verſe, for the former part was ſpoken of in the former Sermon, it is ſaid concerning the firſt of theſe three points, that while the Philiſtims were ſhouting for ioy at the deliuering of Samſon bound vntounto them: the ſpirit of the Lord ſtrengthened him in ſuch wiſe, that he did as eaſily breake the cords, as if the fire had burned flax. Wherein ſtill let vsus marke, that the Lord is ſaid to giuegive ſtrength to Samſon, that we may ſee that he was with him, and aſſiſted him in all the great acts that he did againſt the Philiſtims.
Which many in reading the ſtory not marking, do not vnderſtand it, but take it amiſſe, as though Samſon had done all that he did againſt them, cruelly and ſpitefully; when (yet) all may eaſily ſee, that ſtrength and rare courage and labour, which hee had not of himſelfe, were requiſite for the doing of the things that hee did, if hee had been neuer ſo malicious. And ſo in all the Doct. 1.duties that we performe, to the magnifying of the Goſpel, and our holy profeſſion of it, more then other doe attaine vntounto, let vsus looke that the Lord ſet vsus about them, and goe before vsus in them by his word, and be the perſwader of vsus thereto by his ſpirit, (whereby onelyonly wee are inabled.) that ſo neither fancy, nor moode, and paſſion may be ſaid to leade vsus therein: which may eaſily come to paſſe in the doing of good things; as by the like occaſions I hauehave often obſerued.
And heere it is very profitable to note, how ſhort and momentanie the 2greatioy of the Philiſtims was at the beholding of Samſon bound: forloe, the Lord vnbound him immediately, and ſo turned al their ioy into as great ſorrow. This may be learned here, how flitting the reioycings of ſuch are as be not guided by the ſpirit of God, but follow their fleſhly humour therein; the beſt of them are fickle and momentany, yea euen the pleaſanteſt of them Eccleſ. 7. 6.as the cracking of thornes vnderunder a pot. OnelyOnly this caueat I would hauehave the reader to obſerue, that what I ſpeake of theſe vncircumciſed Philiſtims in this & the next point, I applie not vntounto their particular condition (being not enlightened, but deſtitute of all feeling of their miſery, or ſinne,) but I take occaſion by the iuſt iudgement of God vponupon them for other ſinnes againſt their knowledge, to put all bad perſons in mind of the woe which hangeth ouer them for their vnbeleefe, wilfull louing of darkeneſſe more then light, Ioh. 3. 19.and the ſeuerall ſinnes iſſuing thence, and by name the abuſe of earthly bleſſings. And this I ſay of all ſuch; The wicked flouriſheth (as Dauid faith) like the greene bay tree, that doth not as other trees caſt or change her leafe, no Pſal. 37. 35. 36.not in winter: ſo doth their iollity appeare aboue other mens: nay it ſeemeth in the eyes of fooles, to be ſuch, that they liue (as they ſuppoſe) in a little paradiſe: and yet within a while there is no remainder or token of any ſuch thing left behinde, but deſolation onelyonly and confuſion to be ſeene, but of their eſtate to Godward, as a ſecret I ceaſe to ſpeake of.
Nabal ſwimming in wealth, did make a feaſt as the feaſt of a King, and his heart was merrie with wine, but about ten daies after, he was taken from all, 1. Sam. 25. 37.and died; and his heart died the next morning, after he heard he ſhould die, and hee was like a ſtone, when his wife told him what had been intended againſt him. And how was Hamans heart lifted vp by his aduancement and great fauour with the King? So that he could not containe himſelfe, but he Eſter 5. 12.muſt needs tell forth to his friends, what proſperitie he had; and yet he had as good hold of it, as can be enioyed in this world, being backed and vpholden by the mightieſt that was in the land vnderunder God. But how ſoone was all his honour laid in the duſt, and his ioy ended with moſt bitter anguiſh and torment?
The Scriptures and experience are full of ſuch examples. Hee that hath liued and obſerued the courſes of thoſe, who in diuers ages hauehave ſeemed moſt happie of other of their condition, and hauehave moſt giuen themſelues, as their ſtate and place would giuegive them leaue, to take the vtmoſt of their liberty in the merriments of the world, (and yet what hauehave they been, but play and other vaine pleaſure taking in pampering the body with eating and drinking, company keeping with ſuch as themſelues b…, or in gathering wealth, and ſuch like) they (I ſay) who hauehave marked ſuch things, what hauehave they ſeene but this, how ſoone they hauehave been taken from them all, neuer looking for it, not thinking of it, and yet others oft fearing it, and many of Note.them in ſuch manner plucked from all, as if a man would ſay. God would hauehave all to marke and ſpeake of it. For if Salomon could finde nothing in all Eccleſ. 2. 11.his royalties, dignities, and pleaſures, but vanitie and vexation, doe other comming after him, looke to find better then be euer could? no, this world affordeth no better.
So that it may iuſtly grieue him, that knoweth that all ſuch ſhall come to feareful iudgement, who hauehave made theſe fading and deceiueable pleaſures Eccleſ. 11. 9.their greateſt ioy, to thinke they hauehave been no wiſer, but to trifle out their pretious time, in which they might hauehave taken ſo much good; I meane, they might hauehave ſucked out of the Goſpell true comfort here, and ſaluation Note.afterward for euer. And this is the right vſe that ſhould bee made of this doctrine, to wit, of the momentanie ioy of the godleſſe and irreligious in this world, that wee ſhould ſeeke durable ioy, and that which is alſo moſt ſound and ſauorie, namely, the aſſurance of Gods fauour heere on earth, (till wee enioy it moſt perfectly in heauen;) and a Chriſtian and godly life, which is the only ſweet companion and guide, that leadeth vsus thither.
The firſt of the three things in this third part, wee hauehave now heard, and Verſ. 15. 16. The ſenſe.that was, how he brake the double cord wherewith he was tied. The ſecond is ſet downe in theſe two verſes, namely, that when hee had eſcaped out of their hands, yet it was ſo farre off, that all they who were there preſent could apprehend him againe, that he ſlew a thouſand of thoſe Philiſtims, there gathered together to ſee him, & reioyce at the bringing of him thither bound. But ye will aske how he could doe ſo, being but one alone, and yet naked alſo and vnfurniſhed of weapons; I ſay, the Lord, as we hauehave heard, ſtrengthened him: and for weapon, though he had none, a new and moiſt iawbone of an Aſſe by Gods prouidence lay by, which he tooke vp, and made that ſerue for the purpoſe, as if it it had been ſword, ſtaffe, or other weapon. And when hee had ſlaine them, hee ſhewed what heapes hee had made with ſo ſlight a helpe or inſtrument.
Heere we ſee that theſe Philiſtims lately ſo exceedingly ioyfull, did not onelyonly loſe their ioy, but their liues alſo. And this may tell vsus yet a heauier Doct. verſ. 15.thing then the former. For it teacheth, that for the moſt part, looke what fearefull and blind eſtate the blind and bad people liue in, and chuſe to repoſe themſelues in, in the ſame they continue for the moſt part, and end their daies. For is there almoſt any place left for amendment? Therfore the Apoſtle ſaith; The wicked and the deceiuer wax worſe and worſe, and when they crie peace, peace, and all things are ſafe, then commeth deſtruction ſuddenly 2. Tim. 3. 13. 1. Theſ. 5. 3.vponupon them, before they be aware, as the trauell vponupon a woman with child, and they ſhall not be able to auoide it.
When the rich man in the Goſpell reioyced moſt in that he had, he was Luk. 12. 20.neareſt a wofull end. So Baltazzer when he was drinking wine merrily with his Princes and Concubines, in the veſſels of the Temple, then the fearfull Dan. 5. 27.hand writing appeared on the wall, hauing this meaning, God hath finiſhed thy kingdome. So Agag. And as ſuch liue, ſo they die. Although I denie 1. Sam. 15. 33.not, but God, where it pleaſeth him, can giuegive a new hart, where it is ſought, and cauſe ſuch vanity to bee diſtaſted, as wherein men hauehave delighted, and worke found reioycing inſtead thereof. Therefore chuſe wee the beſt delights, and ſo the longer we hold them, the ſoundlier wee ſhall enioy them, vntill we keepe them vntounto our end.
Another thing that he did, was, that when he had ſlaine an heape, he correcteth Verſ. 16. 17.himſelfe, when hee ſmote them on both ſides with the iaw-bone, they preaſing about to take him; and he ſaith, two heapes, or many: as if he ſhould hauehave ſaid; heapes vponupon heapes had been ſlaine by him. And ſeeing hee knew that God gaue him the ſtrength thereto, hee being a godly man, Iudg. 15. 18.why doth he vtter theſe words, but that al might ſee and acknowledge what a great worke God had wrought by him, and that by a weake meane, euen with the iaw bone of an Aſſe? To teach vsus, that where the Lord will hauehave vsus execute iuſtice without pitie vponupon euill doers, we muſt not faint, nor be negligent to doe his commandement vponupon them, as Samſon did here, Ioſhua before on Achan, Ehud vponupon the King of Moab, and Shamgar on the Philiſtims. Ioſh. 7. 25. Iudg. 3. 21. & 3….God will hauehave the wicked ſmart for their treſpaſſes openly committed; to ſmart (I ſay) by men according to the weight and hainouſneſſe of them, and vtterly forbiddeth fooliſh pity to be ſhewed in ſuch a caſe; according to the ſaying of Salomon: It is an abomination to iuſtifie the wicked. Prou. 17. 15.The like may be ſaid againſt that fooliſh pity which ariſeth in vsus, when wee behold Gods immediate hand vponupon them, and yet wee ought not then for all this to inſult ouer them: but we muſt aſcribe honour to God, with thoſe 24. Elders in the Reuelation, and Dauid vponupon the death of Nabal.Reuel. 5. 14. 1. Sam. 25. 39. Verſ. 17.
Now followeth the third point, that as Samſon honoured God in ſhewing what hee had done by him, in ſlaying heapes of men, euen a thouſand, ſo he added this thereto; that he gaue a name to the place where hee did it, as a memoriall thereof, that all poſterity comming after, might know vntounto the end of the world, what great things God did for his people againſt their enemies. The name of it he called Ramath-Lehi; as if he ſhould hauehave ſaid, the lifting vp of a iaw-bone, which remaineth as a monument of Gods mighty worke by him euen to this day. Thus, and by this meanes Gods ſeruants hauehave praiſed him in times paſt, as in the booke of Numbers, Ioſhua and other, is to bee ſeene, as well as other times by ſongs and dances, that wee all may marke and remember his benefits and great workes, and praiſe him among the generations following, to the quickening and comforting of his people, and the feare of his enemies; although not in the ſame manner that ſome hauehave done in ages paſt. But of this before, once or twice.
The fourth part of the Chapter.
Verſ. 18. And he was ſore athirſt, and called on the Lord, and ſaid, Thou haſt giuen this great deliuerance into the hand of thy ſeruant: and now ſhall I die for thirſt, and fall into the hand of the vncircumciſed?
19. But God claue an hollow place that was in the iaw, and there came water thereout, and when he had drunke, his ſpirit came againe, and he reuiued: wherfore he called the name thereof En-hakkoreh, which is in Lehi vntounto this day.
20. And he iudged Iſrael in the daies of the Philiſtims twentie yeeres.
NOw followeth the fourth and laſt part of this Chapter: wherein is ſhewed, The ſumme.what an exceeding great thirſt Samſon had after the ſlaughter of theſe Philiſtims, and that he prayed to God, and he giuegive him water, ſo that he reuiued: and ſo he praiſed God there. And … time that hee iudged Iſrael, is in the laſt place adioyned and ſet downe, …ch was twentie yeres.
By this thirſt of his, the Lord would hauehave him to know himſelfe, and to be held vnderunder, leſt by that which hee had done to the Philiſtims, hee might hauehave been lifted vp aboue that which was meet. Thus he dealeth with his; intermixing his chaſtiſements with bleſſings, that both they may be held in humility by the one, and yet may hauehave ſufficient encouragement to abide Note.conſtantly in a good courſe, and not forget the Lord and become high minded, as they are eaſily brought to bee by the other, to wit, his benefits. And thus the Lord ſaw good to deale euen with Paul himſelfe, who was buffeted 2. Cor. 12. 7.by Satan, when hee had been liſted vp to the third heauen by the rauiſhing of Gods ſpirit: yet hee had that humour remaining in him, which needed ſetling and cooling, that his ioy might be kept within holy liſts and bounds. And the ſame I hauehave noted in that famous accident of Iphtah his daughter: Iudg. 11. 35.whom God ſet on to abaſe him, that hee might proceed on to the triumph more ſoberly. Wee muſt thinke Gods ſeruants are deare to him, when hee ſticketh not to bereaue them of their preciouſeſt delights, to the end they may hold their delight in him, and not turne their ſweetneſſe into bitternes, I meane, their holy reioycing, into fleſhly preſumption. The reaſon hereof Note.is, becauſe elſe God cannot truſt vsus in the buſineſſe he ſets vsus about, except hee giues vsus coolings and abaſements to conſume the ſuperfluity of our hypocriſie, conceitedneſſe of our ſelues, pride and ſecurity: which are as vnfit dealers in heauenly matters, as Nadab and Abihu their ſtrange fire was to kindle Leuit. 10. 1.incenſe or offer ſacrifice withall. And ſecondly, the Lord honoreth many of his deare ſeruants (whoſe faith and ſetledneſſe in grace, and freedome from ſuch groſſe ſtaines hee is priuie vntounto) by giuing them the proofe of their patience, vprightneſſe and humility, preſently after the exerciſe of their thankfulneſſe and reioycing: that ſo the croſſe ſuddenly comming vponupon great bleſſings, or deliuerances, they may approue themſelues ſoundly religious, in that they are fit to goe vnderunder the one without murmuring, as well as they vſed the other without fooliſh lightneſſe and vaine glory. And it is a rare gift for a man by his wiſe carriage vnderunder ſuch kind of afflictions, to ſhew, that hee waited for his abaſement, euen in the greateſt welfare, as Iob, in the height of his proſperity looked for his change. Whereas the common ſort of profeſſors, if God endow and furniſh them with any priuiledge aboue others; as good ſucceſſe and thriuing in the world, victory ouer their aduerſary in ſute of Law, credit and good account, either for labour in the the Miniſtery, or for profeſſion of the Goſpell, liberty to heare the Word, and to enioy the Sabbaths, fellowſhip of the faithfull, or the like; they preſently are ſicke of a ſpirituall Pluraſie, and rankeneſſe of corrupt blood, which if God (by ſome ſudden change) abate not, would ſoone oppreſſe them. And this nurture wee ſhould all learne, that wee may keepe compaſſe in our liues, and neither turne to the right hand, nor to the left, which is a Note.great portion, and ſauoureth of much grace and godly wiſedome. For if we ſwell, know wee for certainty, that God will pull vsus downe, and leſt wee ſhould faint and be loden with trouble to our diſcouragement, hee will put vnderunder his hand in due time to lift vsus vp againe. And if wee regard to bee guided by his word, his handie worke and corrections ſhall bee fewer, or more fauourable, and fruitfull in vsus. As for hypocrites and time ſeruers, God vſeth no ſuch diſcipline toward them, but lets them fall from one extremity into another. See that I hauehave ſaid of this in the eleuenth Chapter.
In that this extreme thirſtines did not breed in him murmuring againſt God, for that he who had done him ſuch ſeruice, ſhould now be ſuffered to 2miſcarrie, as it were, and to fall into the hands of Gods enemies, as they fell into his; it is to admoniſh vsus, that we ſhould beware of that ſinne of impatience, and breaking out againſt God when we are croſſed, (as wee are too prone and ready to doe) as though he muſt helpe and deliuer vsus when wee would, or elſe he doth vsus great wrong: euen as Mary in the want of wine at the marriage, looked vnwiſely that Chriſt ſhould prouide it by miracle by Iohn 2. 3.and by. Nay rather, let vsus know that we are euer vnprofitable, and that God ſeeth we hauehave need oft times to be ſpurred forward, and therfore with Samſon, Dauid, and other his people it behoueth vsus to ſue humbly to him, that ſo his helpe may be the more ſweete vntounto vsus when it commeth: and that we thinke not our ſelues too good to waite vponupon him patiently, but rather with importunitie call vponupon him in the meane ſeaſon. We make a good ſhift while the Lord ſpares vsus; but if once he lay his hand vponupon vsus, then we verifie that which Satan ſpake falſely of Iob, that is, we curſe him to his face. Iob 2. 5.Not vnlike in this to him, that ſeeing himſelfe and his hoſte in perill by thirſt, murmured, ſaying; What? hath the Lord brought three Kings together 2. King. 3. 10.and their armies to deſtroy them? And the like was his behauiour after in the famine, of which we reade, 2. King. 6. So the Iſraelites in their returne 2. King. 6. 30. 31.from Egypt, of whom the Prophet complaineth, Pſal. 95. And theſe (the more is the pitie) are our preſidents which we follow (yea euen in pettie trials) rather then Iob, who in the middeſt of his miſeries, was ſo far from Iob 1. 22.charging God fooliſhly, that he bleſſed him, and reioyced in ſuffering tentation, as S. Iames ſaith, are bleſſed: and therefore as wee heare of his patience, ſo we ſee what end the Lord gaue him. Farre are wee from conſidering Iam. 1. 12. Iam. 5. 11.that our owne ſinne being the cauſe why we ſuffer, we may well bow our ſhoulders to beare our affliction. Or, that he who ſent one, might hauehave ſent tenne, and ſet them on tenne times deeplier, and might hauehave begun Note.ſooner. But this I hauehave oft vrged by occaſion of ſhewing what the power of faith is in the well bearing the croſſe; without which patience is a ſtranger.
He vpholdeth and ſtrengtheneth his prayer by two maine and ſtrong pillars, that hee might be confident that God would heare him. One was 3the acknowledging of his power and merciemercy in the late victorie: for thus he ſaith; Thou (O Lord) grantedſt by thy ſeruant this great preſeruation to thy people. The ſecond, this: I am thy ſeruant, and in this buſineſſe againſt the Philiſtims I hauehave done thy worke, which thou ſetteſt me about, therefore leaue me not now to this reproch. And this, with that in the laſt verſe, that he is ſaid to hauehave iudged Iſrael, doe ſtill proue that God in all this reſiſting the Philiſtims, did appoint him to it, and that hee is not to be blamed as a priuate man, that did raſhly and furiouſly take it in band, as ſome more ignorant and haſtie then wiſe, will be bold to iudge.
Our inſtruction is from hence twofold: firſt, that the remembring of Gods former benefits and fauour doe adde great force to, and cauſe much feruencie in our prayers, (this being added, that wee quench not the ſame by any ſinne committed againſt conſcience) for then we may be ſure God will heare vsus, as he hath done oft before. And here that of the Apoſtle hath Rom. 5. 4.place, Experience bringeth hope, which maketh not aſhamed: becauſe God is not changed, and therefore wee ſuing to him feruently as in times paſt, may reſt the better perſwaded: but the forgetfulnes of Gods former kindneſſe, and our vnthankfulnes, doth on the contrary as much weaken and coole our prayers. For we can nothing ſo confidently looke for help from God, whom by nature wee are afraid of, as when wee daily remember his former kindneſſe, and that it abides for euer towards vsus: and yet (which is Ioh. 15. 9.much to bee pitied) few awake out of this drowſie forgetfulnes and vnthankfulnes wherein they lie.
By this wee ſee, that it ſtandeth eueryevery Chriſtian very much vponupon, to hold his confidence and comfort in the promiſes of God, whereby hee may ſtay himſelfe and be vpholden in his trials, till God giuegive a good iſſue. For why? The benefit hereof doth not onelyonly reach to the preſent time, but prepareth him alſo for all croſſes in time to come, to entertaine and beare them the better. Becauſe his experience formerly, being ioyned with this, That the arme of the Lord is not ſhortned, makes eueryevery new triall ſeeme more tollerable. Iſai. 59. 1.Whereas hee that vponupon occaſion of each ſudden and vnwelcome trouble, fetcheth help rather from his head, then his heart, and falleth rather to contriue fleſhly ſhifts, how to auoid or eaſe him of his diſtreſſe, (like Saul in getting him a Muſitian to heale him of a troubled conſcience) then to meditate 1. Sam. 16. 17.of God his former mercies; doth make eueryevery new croſſe more heauie to himſelfe then other. I confeſſe, ſuch hauehave an expetience, but it is like their hope, neither ſhall helpe them. For thus they argue: Such a ſickneſſe I recouered of, therefore I looke to breake this too. Loe, their experience breedeth a rotten confidence in them, and makes them preſume of that which often they faile of; and when they faile, they are either like Iehoram, very lions; or as Nabal, meere blockes. The caſe is plaine; They digge to themſelues pits which will hold no water, but forſake the Lord and their Ierem 2. 13. Iona. 2. ….owne peace, for a vaine conceit; and as Ionah ſaith, While they embrace lying vanities, they forſake their owne merciemercy, whereof they hauehave no promiſe. And ſo at length that is verified of them which is written by the Prophet, Though they eſcape a Beare, yet a Lion ſhall deuoure them: yea and often that which they leaſt feare ſhall be their vndoing. Now this caueat let me Amos 3. 19.adde to the doctrine, leſt I be miſtaken. I ſay not that a Chriſtians experience breedes hope of the ſelfeſame outward iſſue and manner of deliuerance Note.out of his trouble, which hee hath before time found. Neither durſt the three children in the third of Daniel, expreſly auouch that God would worke a miracle for their deliuerie; and yet they had faith neuertheleſſe to Dan. 3. 17.beleeue that he would bring them well thorow: which I ſpeake to controle the phantaſtical ſpirits of ſome, who affirme that ye not recouerie of a diſeaſe (as it might be the plague) is the fruit alway of vnbelief. If we could beleeue the promiſe (ſay they) in Pſalme, we ſhould not feare that ſickneſſe, nor dye thereof. Contrariwiſe let vsus know, that the act of faith is euer carried according to the qualitie of the promiſe. Pauls faith was not expreſly carried to beleeue, That the pricke in his fleſh ſhould be remoued, and yet he had experience 2. Cor. 12. 7.of many deliuerances) but that Gods grace ſhould bee ſufficient. And he beleeuing this had the fruite of his former experience, becauſe hee obtained an equiualent ſupplie.
This be ſaid by occaſion of the firſt prop of Samſons prayer, to wit, the rehearſing of Gods former goodneſſe: the ſecond followeth, that he was his 4ſeruant, and had done his worke in that his great labour againſt the Philiſtims. And by this we muſt know, that it is a thing very materiall to be able to proue our ſelues Gods ſeruants. For by what right can we elſe claime any place in his houſe, otherwiſe then as ſtrangers? But if we be ſo, then we doe him faithfull ſeruice (as the Apoſtle ſaith, his ſeruants yee are to whom ye obey) yea and that wee performe ioyfully and without feare all our daies, (for Rom. 6. 16.it is not a ſeruice in name, but perfect freedome indeed) and ſo doing wee may claime the benefit of ſeruants, that is, protection.
The Angels had this title to be called the ſeruants of God. And as he ſaid Heb 1. 14.he was his ſeruant: ſo particularly he ſhewed that he was ſo in this: for he ſaid, I hauehave not pleaſed my ſelfe, nor ſerued mine owne humour in killing theſe Philiſtims; but I did thy worke, and fought thy battailes: Euen ſo in our particular actions, wee are to looke to be guided by God, to proue that we are in the ſtate of ſeruants, and not hangbyes: and then we may be able with boldnes to ſay, we hauehave a good conſcience in all things, and where we are accuſed, yet to be at peace, elſe God might alſo diſcharge himſelfe of his promiſe vntounto vsus. It is no ſmall priuiledge (as I hauehave noted elſewhere) that whiles we are well occupied, wee may boldly ſue to God for bleſſing. And ſo did Samſon here. For if earthly maſters tye themſelues to prouide ſuſtenance for their ſeruants, not looking that they ſhould be troubled with the care of any thing, ſaue their labour; then with what boldnes might Samſon here call vponupon the Lord, that he might not periſh for thirſt, being in the heat of his worke? For it might elſe hauehave turned to the diſhonour of the Lord, to ſuffer him to miſcarrie for want. Oh that men would trie the Lord in this, and commit their waies to him in well-doing, to ſee if he would not effect their good deſires, and elſe let them not wonder that he ſeeme an hard maſter to them.
Now followeth the ſubſtance of his prayer, and that was, that he hauing 5imployed himſelfe to glorifie Gods name, might not be deliuered into the hands of the vncircumciſed: and hee ſaith further; I being ſet by thee (O Lord) to iudge ouer thy people, ſuffer me not to come into their hands and power, contrary to that which thou promiſedſt to me, till I had fulfilled thy worke. So wee ſhould be earneſt with the Lord that wee may not liue nor dye to the diſhonour of his name: but to bee kept (if it may bee) from iuſt reproch. Such requeſts can none make, that ſet themſelues on worke without God: though they counterfeit, or make great floriſhes, as Ioab did. See 2. Sam. 10. 12.2. Sam. 10. And whereas ye will obiect, that he did yet fall into reprochfull euils afterward, for all this his prayer: the anſwere thereto is, that he neglected the nouriſhing of the grace that hee did now pray in; and further anſwere will by more fit occaſion be made hereto, in the next chapter: therefore I will deferre it to that place.
When Samſon had made his prayer thus, in his extreame thirſt, the Lord, Verſ. 19. The ſumme.as it is manifeſt in this verſe, cauſed water to come foorth of the hollow place of the iaw, breaking out of the tooth, which ſtood therein, and ſo hee drunke and was reuiued. And therefore he gaue a name to the thing done accordingly, calling it, the Fountaine of him that prayed.
By this that the Lord heard Samſons prayer, and rather gaue him water extraordinarily, then he ſhould periſh; it teacheth the ſame to vsus, that rather then we ſhall miſcarrie, he will prouide for vsus, though we know not, neither ſee how. As he ſed Eliah by the rauens, and the good widow with the increaſe 1. King. 17. 5. 2. King. 4. 7.of her little oyle, till it paid her debt, and maintained her and hers, and preſerued Ionah in the fiſhes belly, and againſt all likelihood brought him ſafe to land. So God hath many waies to comfort his, and vphold their eſtate, and he is as willing as he is able to doe it, and that by his extraordinarie prouidence, rather then they ſhould faile. And if he ſee it not expedient alwaies to doe ſo; yet he doth more for them a great deale, then if he gaue them their deſire; for hee worketh in them contentation and other grace: and ſooner ſhall the ſtones of the ſtreete bee turned into loaues of bread, and the water of their wels into drinke, before they ſhall periſh euen here, vnleſſe he doe better things for them. Cleaue wee therefore to him inſeparably, and be we not remoued from our ſtedfaſt confidence in him, for he that hath ſaid it, will alſo doe the ſame. But this point commeth often to hand.
Of this water Samſon drunk, and was reuiued againe, being neere to death 2before, as in this verſe appeareth. Whereby wee may ſee theſe two things: One, that thirſt is a moſt deadly and intollerable paine, as wee may well ſee by the thirſt that our Sauiour complained of on the croſſe, for it is reckoned Ioh 19 28.as one part of his paine. And as thirſt is, ſo is hunger: by either of which to dye, is, as a lingering, ſo a moſt weariſome and grieuous death. Like vntounto the which ſeeing there are many other kindes of death, wee may ſee from how many deaths, and thoſe moſt painfull, God keepeth vsus. For we might eaſily miſcarrie both this way, as Samſon was like to doe, and by infinite other waies, if God did but hold backe his helping hand. Which is the more to condemne our blockiſh vnthankfulnes, who neuer or ſeldome reckon vp, as daily we ſhould, ſuch benefits and deliuerances among other, neither are thankfull for them. And ſeeing hunger and thirſt are ſo biting and painfull, and nakedneſſe like both, we muſt be pitifull to ſuch diſtreſſed people, and moued with bowels and compaſſion toward them: remembring Chriſts words, I was hungrie, and ye gaue me meate, &c.Matth. 25. 35.
The other thing heere, is, what a ſmall refreſhing did preſerue Samſons life, euen a little water in ſo homely a manner prouided for him, as wee ſee here mentioned, did comfort and reuiue him. What ſhould this teach vsus, but that wee ſhould marke how many comfortable refreſhings wee enioy from God, (in compariſon of the which, this was meane and ſmall) without the which we ſhould hauehave been much diſtempered in our bodies, and thereby vnquiet and vnſetled in our mindes alſo? as meate in our hunger, drinke in our thirſt, reſt after wearineſſe, caſe and aſſwagement of paine and diſeaſes. All which, while we be pinched with them, doe better teach vsus, how much the freedome from them is to be accounted of. Oh a little intermiſſion from the paine of the ſtone, the anguiſh and extremitie of the gowre, or the like diſeaſes, how doe wee price it? euen farre aboue much treaſure that cannot be valued.
O then, when we bee free from all kinds thereof for a ſeaſon, yea and loden with benefits alſo, on the other ſide, to make out liues comfortable, Pſal. 68. 19.(both grace and other good things) which makes them all ſauory; what (thinke we) ſhould wee yeeld vntounto the Lord for them? Therefore Samſon gaue a name to that place alſo, as he did before to the other, according to the occaſion offered; to teſtifie his thankes to God for hearing his prayer, by ſending him water in his exceeding thirſt, in which he was neer vntounto death. The doctrine out of this place hath been taught before ſundry times; and laſt of all, out of the 17. verſe. OnelyOnly this I wiſh might bee annexed to the doctrine of thankeſgiuing that it bee continued, and ſpecially for that great deliuerance from the feare of euerlaſting torment, that it bee continued all our life long. As in the ſong of Zacharias wee are taught that God will giuegive Luk. 1. 74.grace thereto. And great reaſon there is that wee ſhould doe ſo, ſeeing wee reape and enioy the fruit thereof all our life long.
But this other thing out of this place I will not omit, and that from the name of the place, which hee gaue. For hee calling it the fountaine of him 4that prayed, meaning, which God extraordinarily prouided for him, when he prayed to him in his thirſt; it teacheth vsus, not onelyonly what rare effects and fruites ſpring of feruent prayer, as S. Iames ſaith (that feruent prayer auaileth Iam. 5. 16.much) and as we finde, that thereby wee obtaine grace againſt daily ſinne and corruption: but alſo, when ſuch fruit is obtained of God by vsus, it ſhould well appeare, as it did by Samſons leauing a memoriall of his thankfulneſſe in the place. So much more ſhould we, who doe not once, but oft, yea and that in one day, receiue many bleſſings (as effects of our prayers) from God; wee ſhould (I ſay) let thoſe places bee witneſſes of our remembring Gods kindneſſe, there ſo plentifully ſhead vponupon vsus. That if ſuch places could ſpeak, they ſhould be well able to teſtifie, that we had not been barren nor ſilent in yeelding praiſes vntounto him there. And this not our houſes onelyonly, and chambers Note.ſhould witnes, but our gardens, & the fields, yea and the high waies, by which we hauehave ſo often paſſed ſafely & without danger, ſhould do the like.
Now for the ſhutting vp of the Chapter, the holy ſtory addeth this, that for the ſpace of twentie yeeres, while the people were vnderunder the dominion Verſ. 20.of the Philiſtims, Samſon did continue in his place iudging Iſrael, that is, helping them, and vexing the other; whereby wee may gather, that although the Iſraelites were not freed out of their hands altogether, yet they had many great calamities kept from them, by meanes that Samſon was euer in the way, and at hand, to croſſe and diſquiet them. And therein we are to marke, that the Lord hauing oft deliuered his people, and yet ſeeing them to reuolt from him after, and not to bee better for it; hee holds them vnderunder now the longer, and yet he leſſened their bondage, and made it the more tolerable by the helpe they had by Samſon.
We may hereby learne, that ſeeing we, when we hauehave liberty, peace, and other bleſſings, and alſo inlargements from affliction, doe not yeeld to the Lord the fruit that is anſwerable to ſo great kindneſſe of his, and that alſo looked for at our hands, but wee forget it, and wax vnprofitable, yea and Luk 17. 17.grieue the Lord with our returning to our old euill courſe againe; therfore he doth the longer and the ſtraitlier hold vsus vnderunder with one croſſe and trouble after another, and wee either hauehave not ſo good meanes to come out of them, as he would elſe giuegive vsus; or we profit not by them, as ſome of his worthie Note.ſeruants doe; neither enioy ſweet and comfortable daies as wee might doe, and that with his good liking; for all the which wee may thanke our ſelues. And it is his great mercy that it is no worſe with vsus.
But take we heed that we tempt not God ſtill in ſuch manner, that while hee looketh for grapes, wee bring forth wild grapes; that wee lie not in our Eſa. 5. 2.ſinnes, which we cannot be ignorant, that they doe much diſpleaſe him, for God will not be mocked. As he left heere vponupon this people a long continued bondage, ſo will hee deale with vsus, as hee hath done heretofore; namely, that although he hauehave taken the heauie yoke of bondage from the necke of his people in this land, I meane ſubiection to Idolatry and Poperie, yet hee Note.will leaue matter of ſorrow enough by ſcattering the moſt part in ignorance, and without good and diligent teachers and guides, & caſt the ſpirit of bondage vponupon the reſt. Euen as he dealt heere with this people who were vnderunder the Philiſtims a long time, that is, before Samſon was borne, and all the time till he grew to be able to ſet vponupon them, and all the twentie yeres while he iudged Iſrael, and ſo continued after that. Yea and hee will puniſh vsus yet Leuit 26. 21.ſeuen times more, if we continue in our euill courſe.
And let vsus obſerue a farre different manner of God his viſiting the godly, and his puniſhing the wicked. The people heere by their breaches of couenant and daily reuolts from God were faine to bee inured to affliction, and particularly to bee in ſeruitude to ſuch as hated them: and yet becauſe the Lord had choſen them from among all nations, to be a peculier people vntounto himſelfe; therefore his eye could not ſee their miſery, but hee muſt needs pitie them, and euen then when hee could not but bridle them, hee muſt needs prouide that their bondage may be tolerable. Wee may thanke our ſelues for any ſtraitneſſe and trouble that befals vsus: but in that wee ſee any light of comfort through a creuis, or hauehave any breathings and relaxation, it is Gods indulgence: who thereby ſheweth that he could bee content the rod were burnt, and might not be vſed at all, foraſmuch as he is content to ſhake it ouer vsus only, when as he might beate vsus with many ſtripes. And to ſay the truth, he holdeth vsus vnderunder rather to preuent greater offences, and ſorer puniſhments for time to come, then deale with vsus after and according to our former and paſt tranſgreſſions. Let this teach vsus to be waile and bee humbled for our hollow and falſe-hearted dealing with God in our promiſes of amendment, and for our formall thankeſgiuing for the bleſſings wee enioy, and for that wee retaine no more fruit thereof, but become as bad or worſe afterward, as euer we were before. And let vsus chuſe rather by a ſound and well ordered courſe to enioy the conſtant feeling of Gods louelove, and the fruition of his bleſſing, then by our breaking out, to cloud and blemiſh our Ioh. 15. 10.owne happineſſe by the mixture of many vnwelcome afflictions. And againe, let it ſerue to alleniate and qualifie our rebellious nature, which commonly deemeth that God hath quite hidden his face from vsus, if all goe not currant and ſmooth with vsus, as in time paſt. For why? The fauour of God is not like to his diſpleaſure, becauſe ſinne is not like obedience: but is it not much, that in the middeſt of diſpleaſure, and when he hath been ſo oft prouoked by vsus, he forgetteth not to ſhew mercy to vsus? whereas if we looke to the wicked, we ſhall finde that it is nothing ſo with them: for neither doth the Lord exerciſe them with afflictions alway, to reſtraine them; but ſuffereth 1. Sam. 2. 25.them to goe on to perdition: or if he doe puniſh them, yet he ſweetens not the croſſe to them, but ſmites them in wrath, and giues them euen here Mat. 27. 3.a taſte of that eternall diſpleaſure of his, which they ſhall feele endleſly and eaſeleſly hereafter.