Commentary on Judges, Sermon 82
THE EIGHTIE TWO SERMON ON THE XVI. CHAPTER OF THE BOOKE OF IVDGES.
Verſ. 1. Then went Samſon to Azzah, and ſaw there an harlot and went in vntounto her.
2. And it was told to the Azzahites, Samſon is come hither, and they went about, and laid wait for him all night, in the gate of the City, and were quiet all the night, ſaying, Abide till the morning early, and we ſhall kill him.
3. And Samſon ſlept till midnight, and aroſe at midnight, and tooke the doores of the gates of the City and the two posts, and lift them away with the barres, and put them vponupon his ſhoulders, and carried them vp to the top of the mountaine that is before Hebron.
THe ſumme of this Chapter is thus much. The Philiſtims The ſumme of the Chapter.hauing been oft plagued by Samſon, as in part wee hauehave heard, they laid for him to kill him. And they hearing that he was at Azza or Gazza as it is called, (one of their chiefe Cities) they ſet watch for him in the night to take him, but were diſappointed. After that they vſed meanes in another place, and there they apprehended him, and cruelly handled him, and made themſelues paſtime in bringing him before them to be ſcorned and laughed at, till at the laſt, he pulled down the houſe vponupon the chiefe Princes of the Philiſtims, and many of the people, being met together to ſport themſelues, and laugh at him, in beholding him their great enemy ſo diſguiſed and abaſed, and ſo there he loſt his life with them.
The firſt part of the Chapter ſheweth how Samſon eſcaped the hands of The partsthe Philiſtims lying in watch for him at AZza, and this to the 4. verſe. The ſecond declareth how at another time they laying waite for him, tooke him at the houſe of Delilah in the valley of Sorek, to the 21. verſe. The third part ſheweth their entreatie, euen their cruell handling of Samſon, after they had apprehended him, and what came thereof, to the end of the Chapter.
The firſt part of the Chapter.
IN this part is ſhewed how Samſon came to this City AZza, and there went into the houſe of an harlot: which being heard of by the Citizens, they The ſumme of the firſt 3. verſeslaid wait for him, but tooke him not: (for to the great diſappointing of them) hee at midnight tooke the poſts of the gates vponupon his ſhoulders, and carried them to the top of a mountaine, in the land of Iſrael, betwixt Hebron and the Azzahites.
Heere moreparticularly it being ſaid that he ſeeing in the City a woman Verſ. 1.which was an harlot,) for ſo the Hebrew word is to bee tranſlated heere, though it ſignifie alſo a victualler) he went in to her: which phraſe is as much as that hee being not her husband, had vnlawfull companie with her; as in chapter 15. 1. that phraſe of ſpeech is taken for the companying of husband and wife together, as alſo in many other places it doth appeare; ſo that it is cleare, that Samſon in this firſt verſe is ſaid to hauehave vnlawfull companie with an harlot, neither is there any ſhew of reaſon to take it otherwiſe, againſt the ſignificatiō of the phraſe, as that he ſaw a victualler, & went in to her, that is, into her houſe: for their houſes were knowne to bee for the receiuing of paſſengers by ſome ſignes, or report, & not by meeting the victuallers in the ſtreets, and ſo accompanying them home. Sure it is, that this was an harlot, whoſe houſe he went into, and he went in thither to an ill end, euen to hauehave company with her (as I hauehave ſaid) in an vnlawfull manner: therefore to ſeeke any other expoſition to ſalue the matter, is needleſſe.Doct. verſ 1.
It hath been well ſeene in this ſtorie, that Samſon (notwithſtanding ſome faults) was one of the deere ſeruants of God, as alſo, it is confirmed that hee was ſo in the Epiſtle to the Hebrewes. And yet now behold, hee is ſnared Heb. 11 32.with an harlot, nay made drunke with that which was pretious to him, and deceiueable in her. This is wondred at, and raiſeth doubtfull thoughts of heart in many of Gods weake people, to ſee a man ſo beloued of God as hee was, to be left to himſelfe to fal ſo ſhamefully. They deſire therfore to know how this ſhould come to paſſe, that Samſon, otherwiſe ſo good a man, ſhould be thus bereaued of his former good mind at this time, yea ſo diſguiſed, and become ſo vnlike himſelfe, and that in ſo ſhort a time after hee had ſerued God ſo commendably in the former Chapter, verſ. 16. &c. and that he who could ouercome, and by his ſtrength ſlew a thouſand at one time, and that without weapon, ſhould become ſo impotent, thus to bee ouercome of a poore ſillie woman, yea of an harlot. But it teacheth, that ſuch a thing may poſſibly befall the deere ſeruants of God. Such frailty they are ſubiect to, and ſuch corruption remaineth ſtill in them, that they may poſſibly forget God for the time, (a fearefull thing to thinke of,) and the holy eſtate they are in, and bee ſoone carried by occaſion from their ſteadfaſtneſſe in faith, knowledge, and other grace to ſuch fearfull ſinnes, and thereby it was that Samſon fell into this ſinne of whoredome, his heart not being armed againſt vncleanneſſe, nor he vpholden in his former chaſtneſſe and grace.
And therefore let vsus know, that the people of God (as Dauid, Salomon, Ionah, 2. Sam. 11. 4. 1. King. 11. 4. Ionah 1. 3.and others did giuegive too good proofe of) hauehave not God his grace ſo pinned to their ſleeues, but that they may poſſibly fall either into this, or other reprochfull and foule ſinnes, partly by the forementioned meanes, and partly by the inward ſuggeſtion of the heart, giuing liberty thereto; beſides this, that there are many other outward occaſions and prouocations among which they walke, with bad examples, whereto Note.they are in danger of being faſhioned and made like to them, which may firſt teach vsus all to ſee that there is great cauſe why the beſt of vsus ſhould not truſt our corrupt nature, nor content our ſelues to deale ſlightly in looking to our vow and couenant made with God againſt al ſinne and wickedneſſe; but bee faſt knit and vnited to him by faith vnfained, and true louelove for his infinite kindneſſe to vsus, ſo that wee might not bee let looſe ſo farre, as to proſtitute our ſelues to any ſuch villanie and reproch: but rather for the ſame his goodneſſe to vsus to be ſo farre off from it, as that we ſhould rather be daily drawne to endeuour to pleaſe him in all things, and that with readineſſe: yea and to watch thereunto conſtantly for all power from God to arme and inable vsus thereto: well conſidering with our ſelues, that they are not our great words and boaſts of our chaſtnes, honeſty, and grace, which will ſtand vsus in ſtead, in the time of tentation and triall, neither are cold prayers and endeuours able to weaken ſtrong tentations in vsus, but we muſt looke for ſtrength, and hearten on our ſelues by diligent and reuerent vſing of al good meanes appointed of God for this purpoſe, and yet to know that we are great gainers thereby. And to ſpeake more particularly of this ſin of Note.Samſons, we muſt (as we ſhall ſee cauſe) arme our ſelues againſt dallying with the leaſt tickling of vsus thereto, and with the forementioned meanes vſing, as hath been ſaid) to attend our particular callings, and auoide idle and vnneceſſary goings abroad; (which Dinah did not, and therefore ſmarted) Gen. 34. 1. 2.whereby wee ſhall obtaine no ſmall liberty and freedome from the ſame. Theſe things being duly regarded of vsus, and feruent prayers offered vp oft and conſtantly to God for aſſiſtance and bleſſing; there is no feare, (God hauing ſo ſpoken) that wee ſhall bee ſtrongly poſſeſſed of ſmaller ſinnes, as anger, impatience, &c. much leſſe tainted either with this vncleanneſſe, or with any other reprochfull euils: but rather, by daily and renued care and watchfulneſſe, wee ſhall gather experience, and hope of being vpholden Note.from the ſame vntounto our end. But if good things grow in meane account with vsus, yea if wee hold them not in an high price and reckoning, then begins our woe, and then we lie open to infinite dangers. The vſe of this is to make the beſt of vsus to feare and ſuſpect our ſelues, leſt we ſhould fall, ſeeing we hauehave not grace at commandement, but as we make much of it.
And further heere, as in fitteſt place, I thinke good to adde this; that ſeeing Samſon did afterward recouer and riſe againe; therefore this ſhould ſecondly ſerue to hold any that hauehave been deere to the Lord, (and yet hauehave fallen as Samſon did) from diſpairing of Gods mercy toward them, and rather encourage them to cling againe in all true ſubmiſſion to him for mercy. And much more ought our knowledge hereof to ſtay vsus from condemning ſuch for Apoſtates, who hauehave ſo offended, though it cannot bee denied but that they hauehave ſtained their credit which they had for godlineſſe, with ſuch blemiſhes. Sundry among vsus not conſidering themſelues, are too readie to fall to ſuch raſh and vncharitable iudging of other: and it is (as they thinke) a good piece of religion (to their ſmall commendation bee it ſpoken) that they can cenſure others, vntill their vncharitableneſſe, high mindedneſſe, and raſh iudging with the diuels malice & ſubtilty together, hauehave brought themſelues into the like or worſe caſe, and iuſtly expoſed them to that rē proch Note.which they in their diſtempered mood did moſt ſpitefully draw vp on others. But of this point the ſeuerall relapſes whereof the former ſtory is full, hath miniſtred occaſion to entreate: let the reader compare the ſeuerall places for his owne benefit.
Another thing in this verſe is, that it is ſaid, he was carried to this ſinne by Doct. 2.his eye. For hee ſaw a woman that was an harlot, and he went in to her. So that the occaſion of his ſinne was his vngouerned eye, the euill heart being ſoone inflamed and prouoked thereby. And ſo it is oft times with many other. Thus was Dauid deceiued, and (though that is leſſe to bee wondered 2. Sam. 11. 2. Gen. 39. 7.at) Ioſephs Miſtreſſe. So all experience teacheth, that the eye is a glaſſe window to let ſinne into the heart, though it hauehave little neede of helpe, for it is it ſelfe a fountaine of filthineſſe, out of the which as ſmoake out of a fornace, all wickedneſſe doth proceed and come. Our wiſedome ſhall be here, and it is the vſe wee ſhould make of this doctrine, to keepe our eyes continent, while we walke in the middeſt of the allurements of this world, and therefore to make a couenant with Iob, not to looke vponupon a woman, leſt wee be Iob 31. 1.caught and ſnared with that which is precious in her, but rather, where our eye offendeth, to plucke it out, and turne it away from ſuch alluring obiects.Matth. 5. 29.
Oh it giueth great eaſe and reſt to vsus with ſafetie, ouer that they finde, who will giuegive libertie to themſelues that way, I ſpeake euen of thoſe that repent for it afterward: as for other, they hauehave no eare to heare, till their eyes bring both ſoule and body ſo ſet on fire, to deſtruction. And the like I may ſay of the eare, the tongue, and companie, which all of them, euen as idleneſſe and venturing to meddle and deale, where we hauehave no calling nor warrant, threaten infinite miſchiefe to vsus, as not onelyonly that example of the foole in the Prouerbs doth teſtifie, (whoſe rouing about the ſtreetes made Prou. 7. 5. Gen. 34. 2.him a bootie to the harlot) but Dinahs alſo, and many other doe witneſſe, who, when they were catcht in the ſnare, though not the ſame, (for the neglect of this rule carrieth all ſorts into deepe danger) hauehave cried out bitterly, Note.when it was too late. But who could perſwade them to doe otherwiſe before? or who by ſuch examples can teach others wiſedome, till they hauehave brought it and paid for it dearely themſelues? For as in this ſinne of dalliance, ſo is it in the rſt: men thinke they are wiſe enough to guide their own way, though God be ſhut out, (whereas the Prophet Ieremy denieth that it Ierem. 10. 23.is in man to direct his own way) and they that are not ſo bad, yet they think they may be bold to goe vponupon the brinke, though they fall not into the water, but when they are fallen in, (for what other thing may they looke for) then they wiſh they had abridged themſelues a little of their libertie, rather then to hauehave taken a whit too much: then no preciſenes, (which hath ſometime been ſcoffed at in others) nor any ſetting watch ouer heart and eyes is too much. And to ſay the truth, God (who is onelyonly wiſe) knoweth what hee doth, when he lets ſuch bold perſons (ſeeing they will needes) fall dangerouſly: not onelyonly that others might learne to beleeue thoſe admonitions concerning ſuch offences, when they ſee examples, but euen for the offendors themſelues, that their pride may bee crackt, their looſenes corrected, themſelues made more priuie to their owne corruption, and glad to liue euer after more thankfully vnderunder Gods gouernment.
And yet this I ſay further about this point, that ſome who glorie to bee counted virgins, and therefore refuſe mariage, and the rather to ſhun other diſcommodities accompanying it, they ſhall hauehave ſmall reward for their ſo doing of God; but their ſinne breaking out another way, as by Sodomie, and the nouriſhing of vncleane luſts, and ſo being doubled, they ſhall hauehave their puniſhment accordingly.
But ſeeing this ſin of Samſons was committed immediatly after the great Doct. 3.ſeruice that hee did to God againſt the Philiſtims, mentioned in the latter end of the former chapter, (from the which worke he came to this citie Azza, where hee ſaw the woman) by this (I ſay) wee may ſee, that when wee hauehave praiſed God (as he did at the victorie he had gotten) and after we hauehave ſerued him in any good ſort and manner, yet euen then are wee ſubiect to offend, and breake out againſt him ſome way, as occaſion may be offered, Note.and euen then are we not free from danger of falling, no, not after ſo firme ſtanding: whereas it might be thought that we be then out of perill for many daies after.
Indeed it were meete it ſhould be ſo, I meane, that wee ſhould be better fenced and ſtrengthened againſt euill of all ſorts, when we hauehave been well occupied and taken vp in dutie to God before, and I confeſſe, (as all will grant) that if wee conſider it well, that wee ſhould after and by ſuch ſeruice Note.done to God, as Samſon did againſt the Philiſtims, we ſhould (I ſay) be ſenced againſt all the ſweete baites of ſinne for a long time afterward; and it were meete, that by ſuch good ſpirituall refreſhing of our ſoules, we might be the fitter to proceed cheerefully and readily from one dutie to another, at leaſt to be farre from ſuch diſguiſings, as this of Samſons was. But as the diuell handleth the matter, who ſlightly and couertly worketh thereby in vsus ſecuritie, and a pleaſing of our ſelues in the good that we hauehave done, we are ſometimes eaſily led to dreame, and imagine, that wee hauing now been well occupied, we may more boldly take our libertie, and by good right remit and ſlake our care that we had before: to the which wee are all prone by the rebellion of our wicked nature. To be forward any way to ſinne after we hauehave been fleſhed on by ill companie, and ſuch like inticements, it is a thing not to be marueiled at: but after we hauehave been well occupied, and hauehave done faithfull ſeruice to God, then to break out amiſſe, and to go (like Cain and Iudas) out of Gods preſence, as it were into the diuels ſhop forthwith, about his worke and buſines, this (I ſay) would not eaſily be thought, that wee might be brought vntounto. But yet through wilfull ignorance, that wee will know no better, neither will ſee, when yet wee doe, or through ſloth, pride, looſenes and ſecuritie bearing ſway in vsus, wee may poſſibly bee miſled, yea and that eaſily and full ſoone, after this manner, as I hauehave ſaid. The vſe of this is, to reproue them who will ſay: What? muſt wee euer be in ſeruing of God? The which ſpeech how vnſauourie it is, and vnbeſeeming profeſſors of the Goſpell, all may ſee, who know, that the ſeruice of God is perfect freedome: and they ſhall ſee alſo, when for the neglecting of it, they hauehave well ſmarted.
And if that will not ſtop their mouthes and anſwere them, let that ſaying of our Sauiour bee added to it: to wit, that when wee hauehave done the Luke 17. 10.moſt, we are but vnprofitable ſeruants, and that we come farre ſhort of that which we ought to doe: yea and that all meanes vſing will not fray away Satan and noyſome temptations, except we watch and pray to reſiſt him Matth. 26 41.alway, as frailtie will permit. Theſe things and the like, if they be duly conſidered, we ſhall ſee ſmall cauſe to flatter our ſelues, as though wee might take ſome libertie by authoritie to ſinne.
What theſe men of Azza did, when they heard that Samſon was there, is Verſe 2.ſhewed in this ſecond verſe: to wit, that they went about preſently to take him, and compaſſed the houſe, and lay in waite for him in the night, purpoſing (though they were diſappointed) to kill him in the morning. This diligence in them without delay, being heathens, to preuent a miſchiefe, putteth vsus to blame and iuſt reproch, who are Chriſtians, if wee bee not much more carefull to doe the like. For thereby wee preuent, or cut off atleaſt, much inconuenience, when it is alreadie begun, if wee doe not alſo hinder and marre the growth thereof, that it goe no further. As for example more particularly, if diſorder, lewd meetings, to drinkings, gaming, whoring, and ſuch like, bee ſprung vp in our countrey townes, or houſes among vsus, all ſhould be hinderers of them (that are ſuch workers of euill) as they may, and oppoſe themſelues againſt them, both Magiſtrates, Headborowes of townes, and Maſters of families: ſo for the apprehending a Ieſuite or Seminarie, and ſuch as are knowne to carrie traytors hearts againſt their Prince and land, or any that come to ſow their heretical and Idolatrous cockle and darnell among the Lords wheate, alſo if any ſhould goe about to aleniate the people from the true worſhip of God, from publike hearing the Goſpel preached; we ſhould be as forward as theſe Philiſtims, in hunting them out of their holes, and bringing them foorth, rather then to hauehave our ſloth, and backwardnes in ſuch good attempts to be condemned, and that iuſtly, and eſpecially by the diligence of ſuch as theſe Philiſtims were.
Againſt all which abominations wee ſhould ſo ioyne together for the rooting out of them, that they who can lend no other helpe hereto, ſhould yet enquire after them where there is cauſe, and to tell and bewray their haunt, as they did here tell the citizens of Azza, that Samſon was there. And ſo all of vsus with the poore people at the building of the Temple, (who brought morter to ſet forward the ſame, when they could doe no greater thing) all of vsus (I ſay) are to doe our beſt endeuour, at leaſt to ſhew our forward and readie mindes to doe the good we can therein. But lamentable is the ſloth and backwardnes that is ſhewed in ſetting Gods matters and buſineſſe forward, when yet no time nor labour, no, nor coſt, is enough in following our owne: much like them who are mentioned by the Prophet, who dwelt in ſieled houſes themſelues, but ſuffered Gods houſe to lie waſt. Habac. 1. 4.But more of this before oftentimes, and lately in the former Chapter by the like occaſion.
But it is ſaid in this verſe that Samſon eſcaped their hands, for all their labour and diligence to take him, and not onelyonly ſo, but alſo did them further Verſ. 3.hurt: whereby we may ſee, that God did not by and by puniſh him for all his great ſinne committed, but gaue him time to thinke of it; whereas if he had forthwith chaſtiſed him, hee had dealt with him but iuſtly. But ſeeing God oft times dealeth ſo with vsus, I meane, not to purſue vsus by and by after ſome wilful and knowne ſinne committed, here leſt we ſhould miſconceiue of his ſo doing; learne we the end of his forbearing any of vsus, when we hauehave prouoked him: for we know that he ſhould doe vsus no wrong, if he ſhould forthwith lay his hand vponupon vsus, yea and that in ſome ſharpe manner. The reaſon of Gods deferring, the Apoſtle Peter ſetteth downe: who telleth vsus, 2. Pet. 3. 9.that the Lord is patient to vsus in ſuch caſes to this end, euen to bring vsus to repentance: loe, this good he meaneth vsus by forbearing vsus. And though it be no wiſe mans part to tempt him at all, in hope of being ſpared, as Samſon heere was, (becauſe ſinnes can neuer be without feare, though they may be without outward danger for a time) yet if wee hauehave done ſo in times paſt, for the time to come, doe we ſo no more.
For ſo our Sauiour ſpeaketh to the man in the Goſpel who had been healed Ioh. 5. 14.of his diſeaſe, (and the caueat & watchword is as fit for vsus) Goe thy way and ſinne no more, leſt a worſe thing befall thee. So the beſt that we can do in ſuch a caſe, is, to iudge our ſelues ſpeedily, for the euill we hauehave done, that we bee not iudged of the Lord, which will bee ſharpe and ſmartie. Euen as Samſon found it afterward, and as other doe in the like caſe find it daily. And 1. Cor. 11. 31.yet without due regard had, our corrupt hearts will driue vsus vponupon the common rocke; to wit, that wee ſhall hurt our ſelues that way which many doe, euen to cry peace, peace; if God deferre to puniſh, and to thinke (for ſo wee louelove to flatter our ſelues) that he fauoureth vsus, when he doth not by and by ſtrike vsus: euen as the wicked ſaid in the Pſalme, (becauſe the Lord did (as it Pſal. 50. 21.were) hold his tongue, and did not by and by ſmite him for his ſin) that he was like vntounto him, that is, of his mind, and allowed him therein; but God anſwered him, I will reproue thee, and ſet thy bad doings before thee, that thou ſhalt acknowledge them whether thou wilt or no, and ſo I will ſhew how I fauoured thee.
The ſecond part of the Chapter.
Verſ. 4. And after this hee loued a woman by the plaine of Sorek, whoſe name was Delilah.
5. VntoUnto whom came the Princes of the Philiſtims, and ſaid vntounto her, Entice him, and ſee wherein his great ſtrength lieth, and by what meanes we may ouercome him, that we may bind him and puniſh him; and eueryevery one of vsus ſhall giuegive thee eleuen hundred ſhekles of ſiluer.
6. And Delilah ſaid to Samſon, Tell mee, I pray thee, wherein thy great ſtrength lieth, and wherewith thou mighteſt be bound to doe thee hurt?
7. Samſon then anſwered vntounto her, If they bind me with ſeuen greene cords, that were neuer dried, then ſhall I be weake, and be as another man.
8. And the Princes of the Philistims brought her ſeuen greene cords, that were not dry, and ſhe bound him therewith.
9. (And ſhee had men lying in waite with her in the chamber,) Then ſhee ſaid vntounto him, The Philistims be vponupon thee Samſon: And he brake the cords as a threed of tow is broken when it feeleth fire: ſo his ſtrength was not knowne.
10. After, Delilah ſaid vntounto Samſon, See thou haſt mocked me, and told me lies, I pray thee now tell me wherewith thou mighteſt be bound.
11. Then he anſwered her, If they bind me with new ropes that were neuer occupied, then ſhall I be weake, and be as another man.
12. Delilah therefore tooke new ropes, and bound him therewith, and ſaid vntounto him, The Philiſtims be vponupon thee Samſon (and men lay in waite in the chamber) and he brake them from his armes as a threed.
13. Afterward Delilah ſaid vntounto Samſon, Hitherto haſt thou beguiled mee and told melies, tell me how thou mighteſt be bound. And he ſaid vntounto her, If thou platteſt ſeuen lockes of mine head with the threeds of the woofe.
14. And ſhe faſtened it with a pinne, and ſaid vntounto him, The Philiſtims be vponupon thee Samſon, and he awoke out of his ſleepe, and went away with the pin of the web and the woofe.
15. Againe ſhe ſaid vntounto him, How canſt thou ſay, I louelove thee, when thine heart is not with me? thou haſt mocked me theſe three times, and haſt not told me wherein thy great ſtrength lyeth.
16. And becauſe ſhe was importunate vponupon him with her words continually, and vexed him, his ſoule was pained to the death.
17. Therefore hee told her all his heart, and ſaid to her, There neuer came raſor vponupon mine head: for I am a Nazarite vntounto God from my mothers wombe: therfore if I be ſhauen, my ſtrength will go from me, and I ſhall bee weake, and be like to other men.
18. And when Delilah ſaw that he had told her all his heart, ſhee ſent and called for the Princes of the Philiſtims, ſaying, Come vp once againe; for hee hath ſhewed mee all his heart. And they came vp to her, and brought the money in their hands.
19. And ſhee made him ſleepe vponupon her knees, and ſhe called a man, and made him to ſhaue off the ſeuen locks of his head, and ſhe began to vex him, and his ſtrength was gone from him.
20. Then ſhe ſaid, the Philiſtims be vponupon thee Samſon. And he awoke out of his ſleepe, and thought, I will goe out now as at other times, and ſhake my ſelfe, but hee knew not that the Lord was departed from him.
IN theſe verſes is ſet downe the ſecond part of the Chapter, wherein Samſon ſinned againe, in like manner as before, but he had not the like iſſue as The ſumme of theſe verſes.he had out of the former wicked fact. For God did not arreſt him vponupon that treſpaſſe, nor purſue him; but ſeeing hee made no benefit of that his conniuence, when hee went away without puniſhment, but proceeded to the like ſinne againe; behold he now paid dearly for both, accordingly as he tempted God farre by this ſinne of whoredome. For here it is ſaid, that he loued another woman of the Philiſtims, and when they vnderſtood it, they conſidered by what meanes he vexed them, and that was by the great ſtrength of body which he had, whereby hee wrought them great miſchiefe: and they by and by enticed and flattered the woman, and eaſily wonne her, by promiſing her a great ſumme of money, and ſo agreed all of them together therein, to perſwade her to get of him by ſubtilty, where his great ſtrength lay, that ſo they might when they knew it, vſe ſome meanes to weaken him, and then handle him afterward at their pleaſure. The which practiſe ſhe being ſo hired, readily went about; and he being made drunke with the ſottiſh and inordinate louelove of her, ſuffered her to moue ſuch queſtions to him about it, that although hee held her off a while, yet at laſt hee told her all his heart, euen that which ſhe asked of him, how he might bee made weake, till hee ſaw too late with Adam, that God was gone from him, and that hee had Gen. 3. 7.loſt all the great ſtrength which God had giuen him.
In theſe verſes (containing the ſecond part of the Chapter) ſeeing they are many, and the matter of them much; therefore for auoiding confuſion and tediouſneſſe in the handling of them, I will draw them to theſe two points. The firſt, how by a new occaſion the Philiſtims laid wait for Samſon againe. And this is to the end of the fifth verſe, and that was in this manner: to wit, by moſt earneſt ſuing to Delilah, to learne where his great ſtrength lay: The ſecond, how ſhe neuer ceaſed til ſhe had found it out, and brought them word of it, to verſ. 21.
And firſt touching Samſon, the holy ſtory relateth what the occaſion was of purſuing him; in verſe 4. and then how the Philiſtims thereby were moued to lay for him, in verſ. 5. The occaſion was, that he caſt his affection vponupon another woman, not an Iſraelite, (but of the nation of the Philiſtims) and the holy ſtory expreſſeth the place where ſhee dwelt, which was the plaine of Sorek, and the womans name whom he loued was Delilah. By this that is ſaid of Samſon, that hee went to another woman as before; note Doct. verſ. 4.that filthy luſt is not ſatisfied, by yeelding to it (no more then anger and wrath is) that is, onelyonly for the time, but breaketh out, and rangeth ſtill yet further. For as the fire, when it is broken out into a flame, ſtandeth not ſtill, but taketh hold of one houſe when it hath burned another: Euen ſo it is A ſimil.with wicked luſt: It is not one woman, two, or twenty, that can ſatisfie the vnbridledneſſe, and outragiouſneſſe thereof, but it would, if it might be ſerued and yeelded vntounto, goe as farre as Salomon did, euen to defile a thouſand. As Iehu in his anſwere to Iehorams demand of peace, 2. King. 9. tels him that 2. King. 9. 22,his mother Iezabels witchcrafts were without number. The reaſon hereof is, becauſe the vnlawfull pleaſure of ſin doth (as the bait doth the fiſh) egge on the ſinner to goe forward, and blinds him from ſeeing the manifold vnfruitfulneſſe thereof. Like gameſters, who will neuer leaue off their trade, while there is a pennie left them. Which ſheweth, that the wickedneſſe of the heart is in that one kind, as in many other, out of meaſure ſinfull. For what though there bee no cleare proofe of this alwaies that I ſpeake of, I meane the vnſatiableneſſe of mens filthie appetite. It is ſo, partly ſeeing the ſinne is ſecretly committed, for the moſt part, and therefore can hardly be knowne to many how far it proceedeth: and partly, for that ſuch as ſinne in that kind, can hardly hauehave ordinary opportunity to effect that which they deſire. But the truth of that which I ſay, appeareth by this, that it hath been found out, as by other waies, ſo by the confeſſion of ſome, who hauehave gone farre in that wicked courſe of life, and howſoeuer they may hauehave come ſhort in the number of ſo many as a thouſand with Salomon, yet they hauehave made it vp to the full, in the longlying in the ſin with them who were their leaud companions, when they hauehave not been intercepted, but hauehave had their full ſwinge. So true is it which is affirmed of the guilt of ſinne, that it is infinite, both in reſpect of the tranſgreſſion againſt an infinite Maieſtie, and alſo becauſe the ſinners appetite (though actually finite) yet extendeth itſelfe to a deſire of multiplying ſinne infinitely, if it could. And it is death to bad men to thinke that their euill courſe ſhould bee ſtopped, or that they may not do as in times paſt they hauehave done: yea becauſe that age and death, if no other thing, muſt needs end all their iollity.
And not to inſiſt in this inſtance alone, it may bee ſeene in ſundry other kindes of ſinne, (as theft, prodigality, drunkenneſſe and the reſt) how the heart is out of meaſure ſinfull, and giueth not ouer euill doing, till it want opportunity, or till it muſt ceaſe by neceſſity, and that violence bee put vntounto it. It delighteth the old ribald to ſee and heare, and report the pageants, ſtories, and practiſes of vncleanneſſe, which he remembreth he hath wrought, and though his old bones cannot beſtirre them ſo liuely as in times paſt, yet old Adam within is aliue, and as laſciuious as euer. The angry man, when hath he done? till he hauehave none to be angry with, or till hee be cut off, ſo as he cannot ſhew it. But I might bee endleſſe, if I ſhould follow particulars. How oft (thinke wee) had Peter been like to hauehave denied his Maſter, who did ſo three times, and vehementlieſt at the laſt, when yet hee did it onelyonly through feare, of meere infirmity, and not profeſſedly, which had been much worſe? neither yet were the occaſions very ſtrong or great by which he was brought thereto, but euen the words of a ſilly damſell.
The vſe of that which I hauehave ſaid is this; that both in tentation to the ſinne of vncleanneſſe, (and the obiect thereof) and to any other ſinne, wee Prou. 4. 18.keepe our hearts and eyes with all poſſible obſeruation and diligence from allowing or liking the offer of it, in any ſort, but that we curbe them vp and tie them ſhort. For though carnall reaſon would perſwade vsus, that the giuing of a little liberty to our fleſhly affections, and couetous deſires, would content and ſatisfie them, ſo as they would not deſire to reach any further, Note.(as ſome man will ſay, If I were worth but thus many hundred pounds, &c. I would reſt content) yet this were a groſſe bewitching of vsus to thinke ſo, ſeeing without Gods ſpeciall grace, as money encreaſeth, ſo doth the louelove thereof alſo; yea it were the next way to bring vsus into vtter and extreame bondage, and to prouoke vsus further to endleſſe ingaging of our ſelues thereunto. Nay, rather ioyne we prayer with watching, and that we fall not from Mar. 26. 41.our vprightneſſe, ſo ſhall we be ſure not to fall into any ſuch tentation. I ſay the leſſe of this, becauſe I hauehave handled it in the ſpeech of Adonibezek, in cap. 1. verſ. 4.