Commentary on Judges, Sermon 85
THE EIGHTIE FIVE SERMON ON THE XVI. CHAPTER OF THE BOOKE OF IVDGES.
NOw to proceed in the ſtory, becauſe we ſee how Samſon, though otherwiſe indued of God with ſingular Doct. 3. in verſ. 17.graces, yet was moſt impotently giuen ouer to the louelove of women, when wee doe not reade, that hee was elſe tainted with other ſins; let it admoniſh vsus, that we may poſſibly be more weake in reſiſting, and more prone to the committing of ſome one ſinne, then of another, and it ſhall not bee amiſſe for vsus to think, ſeeing we hauehave ſo many examples of it in Scripture, that this ſin of his is more common among the moſt then other. The which I ſay to this end, that eueryevery one of vsus ſhould obſerue our ſelues, where we ſee our ſelues weakeſt, and there to vſe moſt meanes to ſtrengthen our ſelues againſt the ſame, as watching, prayer, reading, and this not houerly but heartily, if we ſeeke to be the better thereby, and in no wiſe to dare be bold to commit it, ſeeing we cannot but bee as ſure of ill ſucceſſe, as Samſon was before hee did it. When the husband-man ſuruaies his ground, he vſeth not to fence where the quick ſet is ſtrong and thicke, but where the hedge is thin or troden downe; wee louelove to lay on load where there is no need; but if there be a blemiſh in our liues which makes all the reſt diſgracefull, and therefore requireth more labour to blot it out, wee cannot abide to ſet our ſelues to amend it, nor ſo much as to take knowledge of it. And yet one dead flie corrupts a whole pot of the ſweeteſt oyntment, and the ſweeter, the ſooner. How did Salomons Eccleſ. 10. 1.exceſſiueneſſe in this kinde, defame all his other excellency and gifts? And doe we not ſee by experience the truth hereof? He is an honeſt man (ſaith one) but a couetous, an haſty, an vncharitable, a breaker of promiſe, and one or other interpoſition there is to eclipſe his light & credit. Yea and (as Paul in the like kinde ſpake of the houſe of Cloe) there is cauſe. Now in this ſo 1. Cor 1. 11.weighty a caſe what do we? euen tuſh off the matter, and ſay, One infirmity is none: and wee hope that our many good qualities (in our conceit at leaſt) muſt priuiledge vsus, and licenſe vsus for a few ſcapes? Alas we erre foully, one ſecret lurking companion is enough to betray the houſe: and when we are eſpied, what ſay men of vsus but this, Nay, hee that will doe thus, or thus, will do worſe, I dare not truſt him in any kind, if occaſion ſerue. Oh, caſt out that diuell by watching, faſting, prayer, and oft renued couenant, which lurketh behind to doe miſchiefe, when many others ſeeme to be caſt out. And till then, beare not thy head on high, for doubtleſſe God will not ſuffer ſuch a one to proſper: and what doe we profeſſing, if we take this liberty, except we wil hauehave our good deeds ſhame our euil, and become execrable becauſe of their company, as Iſrael was for Achans ſinne. Wee will not keepe a ſeruant Ioſh. 7. 12.in our houſe (otherwiſe none of the worſt, but painfull) for ſome leaud qualities ſake, though he would giuegive vsus his ſeruice, and ſhall God endure vsus? A man may feele what the ſin is, which hee cheriſheth, as well as the meate he loueth: and he that doth know it, let him know God is not mocked: let him not ſuffer that ſinne to rankle and feſter in him, but labour to purge out eueryevery ſuperfluity of fleſh and ſpirit, and to ſanctifie the whole lumpe, that it may bee ſeaſoned in eueryevery part, and the conſcience may bee good in all things.
Now we hauehave heard that ſhe had brought him to tell her where his great Verſ. 18. 19. 20.ſtrength lay, let vsus ſhut vp this ſecond part of the Chapter, and ſee what followed vponupon this, which is ſet downe in theſe next three verſes. Firſt, ſhee The ſumme.cauſed the Philiſtims to come yet againe to her, in better hope then they did before. And then cauſing Samſon to ſleepe vponupon her knee, his locks ſhe cauſed to be cut off, & the Philiſtims were there ready to take him, and he thinking to doe as hee had in times paſt done, and to free himſelfe out of their hands, he found too late, as Adam after eating the fruit, that the Lord was departed from him.
Heere in that ſhee and the Philiſtims hauing been diſappointed and deceiued Doct verſ. 18.ſo oft, euen three times at the leaſt, yet for all that are not diſcouraged nor wearied, but goe on ſtill, yea and preuaile at length, we may ſee how euill perſons are not withheld nor diſcouraged from their bad attempts, but take hart, and go forward after many repulſes. The reaſon is, they hauehave hope to preuaile, and doe not commonly miſſe of their purpoſe, following it ſo earneſtly, and going ſo ſubſtantially to worke as they doe; God ſuffering them to goe forward, ſeeing hee is purpoſed to deſtroy them. This is moſt cleerely to bee ſeene in the ſpitefull and ſhameleſſe attempts of the Prieſts againſt our Sauiour in ſeeking his life.
Though Pilate had three times alleaged his innocency to them, and giuen them Luk. 23. 22. 23.their anſwere to deſiſt, yet could they not bee made to leaue off, but procured by themſelues their falſe witneſſes, and other confederates, in ſuch wiſe that they had that which they ſought before they made an end. But if this diligence and vnweariedneſſe in good cauſes bee ſought for in them, who yet are ſuch as would gladly effect them, where ſhall they bee found? Nay, they are ſoone anſwered and put off, as faint ſuters. Eſter indeed, Eſter 4. 16.and ſome other did ieopard their liues, in and for a good cauſe, to preſerue the Church of God in their time: but how many followers of them may be ſeene? Indeed many logs are in the way to hinder goodneſſe, and much diſcouragement is giuen to ſuch as would bee forward, but yet mens backwardneſſe for all that, may in no wiſe be excuſed: For what know we whether the Lord may one time or other, giuegive ſucceſſe, and are wee too good to tarrie his leiſure? But of this often before.
The Philiſtims hauing better hope to preuaile then in former times, as 2ſhee had giuen them to vnderſtand, they came with their money in their hands, ready to be paid according to their promiſe. Where beſides that we may ſee, that the wicked ſpare no coſt to bring their bad matters to paſſe, while we who follow better cauſes, looke vponupon our penny and draw backe, who ſhall begin: I ſay, beſide that, ye may ſee, that they will not breake promiſe, but bee liberall to ſuch as further their buſineſſe, when they like well the ſucceſſe which they hauehave therein. But I would I might not truly ſay, that in better attempts there is oft times a drawing backe euen of that which was promiſed; ſo farre off are men from furthering goodnes: but they deale heerein, as the moſt doe in other promiſes, though aduiſedly made by them, for therein the like is done. Which elſewhere I hauehave alſo bewailed.
When this impudent and ſhameleſſe woman had brought the Princes Verſ. 19.of the Philiſtims together, as we hauehave heard in the former verſe, it is ſhewed in this, how ſhe made him ſleepe vponupon her knees, and cauſed the ſeuen locks of his head to be ſhauen off, and that ſhee began to vex him by calling the Philiſtims when that his ſtrength was gone from him.
This was a moſt baſe thing and vtterly vnbeſeeming him, that hauing excellent Doct.gifts of God, he ſhould become a ſlaue to ſuch an whoriſh miſtriſſe, as to bee made to ſleepe vponupon her knees. Hee that would not turne his face from a thouſand men, now to lie downe at the feet of a leaud woman. Oh ſottiſh follie almoſt incredible! Thus they who for their gifts might bee reuerenced, (that I ſay no more) and for ſuch good graces as are in them, might go before many; are brought to ſhame for their abuſing of them, and the ſins which are come in the place of them, and no way more commonly, then by a baſe houſewife. For as a mans gift bringeth him to honour, euen Note.ſo the ſame perſon, if he deface his gifts, is deſpiſed, as a faire and comely garment, A ſimil.when it is ſoiled in the filthie and lothſome channell of mire and dung. For hee that cannot keepe credit and honour when God hath giuen it him, is worthie to be without both, and be had in deriſion.
This is memorable which the Lord ſpake of Hophni and Phinees, for this ſinne among others: Them that deſpiſe me, I will ſet light by. Mens good 1. Sam 2. 30.parts neuer ſet them vp ſo much, as their leaudneſſe defaceth them. How vile did ſinne make that traitor Iudas? What contempt was caſt vponupon Demas, 2. Tim. 4. 10.when he had forſaken Paul? How baſe, and what a by word doth many a mans vncleanneſſe make him? nay many a profeſſour of good hope, though he hauehave repented, yet what a brand of contempt and diſdaine doth hee carrie about him to his dying day? As Ruben, in Geneſ. 49. his dignity Gen. 49. 4.being gone? But we are not yet come to Samſons puniſhment, the baſeneſſe we ſpeak of, is a companion rather then a fruit of ſin. But doubtles, it would neuer appeare to many a man (who thinks his ſin his ornamēt) how vile his occupation is, if ſometimes hee ſaw it not in the baſe ſeruice it puts him to. Note.Very heathens ſaw no leſſe, who deſcribe it by the ſhadow of a mighty Giant, enamored with a ſtrumpet, who made him lay aſide his harneſſe, and ſit ſpinning with the diſtaffe betweene his knees. And yet many a ciuill man, out of his diſcretion, would ſhun many a ſinne for ſhame. As for example: Seeing a man of good quality and ſort, giuen to drinking and gaming, and ſo farre giuen ouer to them, that hee will rather make the baſeſt fellow in a towne his companion then ſit out, which hee thinketh he may doe, yet hee will loathe the baſeneſſe of that ſinne and ſuch like in other, and count it as repugning to common honeſty. But to returne to them, who being men of good parts otherwaies, doe ſhame themſelues with groſſe ſinnes, they are well enough ſerued, who will needs venture ſo farre, and for their owne luſts, will forſake the ſeruices of Gods houſe, the meaneſt whereof is honorable.
The next thing that followed was this, that ſhee cauſed one to cut off his locks, that is, the haire that couered his head. And this is the deadly wound that ſhe gaue him. For therewith his ſtrength failed him, and grace likewiſe forſooke him.
Heere we may ſee, that by degrees a man ſhall bee brought to the loweſt ebbe and depth of ſinne, as Samſon now was, he broke the law of the Nazarite, Doct. 2.which was ſolemne, as the law of wedlocke betwixt couples; and therby made himſelfe profane and looſe, who had liued in the moſt holy eſtate of other. Yea this ſinne, if compariſon ſhould bee made, was farre greater then the breach of the law of wedlocke, ſeeing that is but one particular, but this is a general ſetting open the doore to many ſins. Oh, how little thought he, or thinke we, that we ſhall euer commit them, before wee begin to tamper with odious and fearefull ſinnes? (as Hazael, when the Prophet told 2. King. 8. 13.him the euill that he ſhould doe, anſwered, Am I a dogge, that I ſhould doe this great thing? Yea and after we hauehave begun alſo to dallie with the means that leade to them, we yet thinke to keepe farre enough from them. But yet we ſee heere what followeth in the end. But wherein this abaſement ſtood ſhall appeare in the particulars that follow, the loſſe of ſtrength, and Gods preſence, when his locks were cut off. For the former of theſe, it is ſaid, after this, that his ſtrength failed, and was gone. And heereupon ſome may obiect and ſay, Did his ſtrength lie in his haire? I anſwere no: but he loſt that, becauſe it was the commandement of God to the Nazarite, (ſuch an one as Samſon was,) that no razor for the time, ſhould come vponupon his head. Which commandement Samſon now brake, by telling her ſo much, as cauſed the cutting off of it: and by that he going from Gods ordinance, the Lord departed from him, and left him to himſelfe, which hee found to bee weakeneſſe, and therewith woe enough. The obiection being thus anſwered, this teacheth what followeth ſuch outrage, and cōtempt of Gods ordinance, to wit, the loſing of ſuch good things as we enioyed before. So that ſuch actions Ier. 5. 25.doe not onelyonly hold many good things from vsus, but alſo they depriue vsus of thoſe which we had. Some ſinnes depriue vsus of one benefit of God, and ſome of another. As riot, ill company, ſpend our goods: drunkenneſſe and whoredome waſte our bodies: cares of this world, and vo…uptuous delighting in riches, doe as a moth eate vp our religion; and our Sabbaths are loſt by ill vſing them: euen as Samſon loſt his ſtrength, whereby hee had ſlaine a thouſand at one time, without either helpe of any man, or vſe of warlike inſtrument. All hauehave not Samſons ſtrength to loſe, but all wilful ſinne waſteth a Chriſtians ſtrength, alacrity I meane, and cheerefulneſſe of ſpirit to the duties of Gods worſhip. I ſaid enough of this point vponupon cap. 5. in the complaint of Debora, that there was not a ſpeare found nor courage to vſe it among Iudg. 5. 8.the fortie thouſands of Iſrael. Let the reader looke backe to that place. Heere this I will ſay; The faithfull vſe and imployment of God his heauenly graces and gifts is the onelyonly way to keepe and augment them: vſe Note.a gift and hauehave a gift: employ it not, and loſe it. If this bee the fruit of bare ſloth and neglect, how much now of contempt and wilfull ſinning againſt knowledge? So that we ſhall not need greatly to care how we may loſe our grace, for not only the quencher, but euen he that nouriſheth it not (as fire) ſhall ſoone enough loſe it. Adam and Eue had ſtrength giuen them to ſtand in their good eſtate; and ſeeing they wilfully ſpoiled themſelues of it, they brought vponupon themſelues a weakeneſſe, ſo that they could not but ſin. So they that hauehave had better things in them, and are now become luke-warme profeſſors, or ſecure, ſottiſh and ſleepie conſcienced, and couetous; how decline they in their zeale, and loſe their gifts, and ſauour not at all religious Note.exerciſes, but wax barren of grace, and at length fall to leaud company, follow the common faſhion of the world, nay become diſgracers of the truth, and of the louers thereof, as moſt repugnant to their practiſe? Neuer was a poore vnarmed traueller falling among theeues ſo bereft of money, of apparell and of all comfort: or a gameſter ſhrigged of all, being ouer-reacht by a falſe handed coſoner: or a tree ſo ſtript of her beautiful leaues and fruit, by the violence of a tempeſt; as poore Samſon heere was of the gratious furniture of the ſpirit, by the vnkindly aſſault of his ſinfull luſt. Oh what a difference was there betweene Samſon when he was himſelfe; and betwixt his diſguiſed nakedneſſe which his ſinne cauſed? The vſe heereof is, to teach vsus, that ſeeing hee grew to this low ebbe by the degrees forementioned; therefore we promiſe our ſelues no priuiledge beyond him, otherwiſe then by preuenting the meanes leading thereto. And let vsus not thinke that the grace we hauehave, ſeeing it coſt vsus much paines to obtaine, much hearing, long practiſe, vſe of many good meanes, with watchfulneſſe and prayer, let vsus not thinke (I ſay) that therefore wee need feare no ſuch ſudden loſſe of it. Ah foole, it comes in a day that came not in ſeuen yeeres: and as the houſes of Iobs children were blowne downe all at once, ſo may a mans goodneſſe and ſtrength bee all waſted ſuddenly by a dangerous fall, yea the fruit of many yeeres growth and gaine may periſh in a day; though I denie not, but vſually it paireth by degrees rather through ſinnes committed daily, and duties neglected. The ſtrength of a Chriſtian lies in his faith, as truly as Samſons did in his lockes: and if faith be quailed by wilfull ſinning, (as how can a man feele God louing him, when he giues leaue to himſelfe to offend him,) then how much more if the fruites alſo decay, as feruency, care, feare, diligence in good duties, &c. As the one growes to vnbeleefe, ſo the other degenerates to deadneſſe, careleſneſſe, and looſeneſſe, &c. Now whereas ſome cauiller lying in the wind for aduantage, might ſay, I ſee Samſon is condemned for ſhauing of his lockes, therefore long haire is no ſuch blameworthy habite, as ſome would ſeeme to make of it: I anſwere him two waies. Firſt, that this guiſe of Samſon was not common, or generall; for then it had been only permitted as indifferent to all, but perſonall and belonging to the vow of the Nazarite, which now is aboliſhed. As that other of abſtaining from ſtrong drinke was; which I ſuppoſe the greater part of them that plead for long haire will not ſo eaſily yeeld to abſtaine from. Secondly I ſay, though this liberty were to be further extended, yet in all equitie, thoſe might challenge it of moſt due, who are moſt proportionable to the Nazarite in the pure worſhip ping of God. Now theſe in the former reſpect ſee ſmall cauſe to vſe any ſuch habite, but condemne it as moſt vnſeemly. The wearers thereof are moſt of them prophane, no worſhippers; and the beſt of them (I ſuppoſe) are none of the moſt pure worſhippers of God. Therefore let this abuſe returne to the heires of them that firſt inuented it for a couer of the ſhame, which their lewdnes firſt brought vponupon them. But enough to a wiſe man was ſaid of this vponupon the thirteenth Chapter: as for the foole, though hee were braied in a morter, yet would not his follie depart from Prou. 27. 22.him.
It is ſaid further in theſe two verſes, that when his ſtrength was gone, ſhe Verſ. 15. 20.began to vexe him, by calling the Philiſtims, who were at hand, to fall vponupon him, and handle him at their pleaſure; and ſo they did. Oh, wee ſee it is an eaſie matter to bring miſerie vponupon one, when he ſhall not onelyonly be deſtitute of earthly helpe, but hauehave God againſt him alſo. Euen ſo it was with Iudas, when the time of his viſitation came, that hee was vtterly forſaken of God: but beſide, hee had caſt off his Maſter, and the Diſciples who had been his fellowes; and the Prieſts, his pretended friends had caſt off him. So Samſon was forſaken of his louer, hated of the Philiſtims, and the Lord had left him; and therefore how neerely was the prouerb verified in him, Woe to him that is alone. Not vnlike to that thriftleſſe debtor, who by his folly is come vponupon by his creditor, haled to priſon, forſaken of his friends, and deſtitute of all comfort; who might hauehave liued in a comfortable manner, and hauehave been a comfort to others, if he had been wiſe and carefull in managing his buſineſſe. The vſe of this is thus much, that if we ſhould fall into this danger, as to hauehave men, yea and friends againſt vsus, (as ſometimes it may befall vsus for a good cauſe) yet to lay this foundation ſtrongly; that the Lord forſake vsus 2. Chron. 15. 2.not, which (doubtleſſe) he will not doe, if we forſake not him. Touching her cruell trecherie in betraying him thus, when he had reueiled himſelfe to her, it detecteth the like vnfaithfulnes (whereſoeuer it be found) in Chriſtians to be more then monſtrous, and ſuch falſe-hearted ones to be farre worſe then Philiſtims.
Samſon being awaked by her, did not by and by ſee what was done to Verſ. 20.him, but thought hee would doe as hee had before done, namely by his ſtrength to ſhift for himſelfe, but he could not: for the Lord was departed from him, leauing him (as hath alreadie been ſaid) both without ſtrength of body, (which he had before) and the vſe of all grace to guide himſelfe, or comfort his minde. By this we ſee, that when God hath deliuered men Doct.oft times out of danger, they looke ſtill that he ſhould doe ſo, neuer thinking how iuſtly he might hauehave plunged them deeply into the ſame long before, neither weighing their owne ſecuritie, who little regarded to profit by their deliuerances paſt.
This is the exceeding blockiſhnes and ſenſeleſnes of men, who (as the Prophet ſaith) are wiſe onelyonly to doe euill, but not any good. They looke Iere. 4. 22.they ſhould doe as they hauehave done in all things that like them, and they will do as they hauehave done in all that pleaſe them. But in all this, what allowance Note.hauehave they from God, or libertie to do ſo? Nay rather, why do they not conſider that God is againſt them in that their bad courſe, and therefore haſt out of it, and they ſeeing the plague to hang ouer their heads, why do they Prou. 22. 3.not haſt out of it, and with the good Captaine, humble themſelues to God, as he did to Elias, and craue pardon?2. King. 1. 13.
Oh! let the beſt of vsus know, that wee may not neſtle our ſelues in any ill courſe, though wee hauehave been bold with the Lord in times paſt that way, when wee were as yet leſſe experienced, to tempt him farre, and deceiue our ſelues, (as we hauehave done) imagining that we ſhall doe as well as in former daies. For in this changeable world, ſuch changes come ofteſt to them that change not from their euill courſes, and beſides, God will not be mocked. As for the bad who crie peace; their caſe is much worſe. Thus Corah periſhed and his companie, when yet he thought that all ſhould hauehave been with him ſtill, as it had been in times paſt. And by this was Iezabel deceiued, 1. King. 19. 2.that threatned Elias ſhould loſe his head on the morrow, little weighing what one day doth bring foorth: but ſhe a little after loſt her life, and 2. King. 9. 33.that in a fearfull manner. For why? There is no peace to the vngodly, ſaith Iſai. 57. 21.God. And thus Samſon, though no reprobate, yet now a miſerable reuolter, fared; who knew not that God was gone from him, and looked to eſcape as he before had done, but was diſappointed and deceiued.
And this palpable deceiuablenes is bred in vsus, to dreame of God as hee did in the Pſalme, who ſaid, that ſeeing God did as it were winke at him and held his peace, when he did euill, therefore he was as hee himſelfe, and approued Pſal. 50. 21.his bad courſe, and would doe neither good nor euill, ſo that there was no change of his proſperitie, as he thought, to bee feared. And (I confeſſe) God ſuffereth long, and in this his adminiſtration here below doth oft times let ſuch as he meaneth to deſtroy, goe on without ſtop, and proſper, as the oxe fatted to the ſlaughter: whereas hee meeteth with his owne children in merciemercy, (though with ſmart and bitternes) rather then that they ſhould periſh. Howbeit, neither is this courſe generall, (as appeares in the many examples of them in Scripture and experience, whoſe ſinnes hauehave gone before hand) and where it doth hold for this life, yet it faileth at death. Then to be ſure their courſe is altred. The wicked man, as the Prophet ſaith, Iſai. 65. 20.(though an hundred yeere old) is accurſed: and a day commeth, whereof it ſhall be ſaid, It is not as yeſterday. Let this terrifie all vngodly ones, leſt God come vponupon them at vnawares, and alter their condition to their moſt intollerable vexation. Let thē rather as men amazed by the terrors of God, ſhake hands with, and renounce their ſtale courſe, wherein they are ſetled, and as it were frozen. And let them trie whether by vnfained humbling their ſoules, and obtaining merciemercy with God, they finde not that it was happie for them that euer they changed their eſtate. For I doe them to vnderſtand, that there are perſons who make a farre other vſe of Gods ſparing them, then Samſon did here, and doe not occaſion themſelues to ſinne more boldly ſtill, and yet to promiſe themſelues peace as in former times. And further, I ſay, that there are men to bee found, I ſay not, who may, but who ought to looke for, and build vponupon it for certaine, That it ſhall be well with them as at other times, and ſo faith teacheth them to ſpeake; and they are ſuch as hauehave obtained fauour with God, that they might beleeue in him, and in token thereof walke in his waies: euen they to wom God hath giuen ſuch an heart as to feare him, and endeuour to obey him in all his Commandements, they (I ſay) may aſſure themſelues, and ſhall finde it to goe well with them alway. Marke that I ſay alway; to day as yeſterday, and now, as in times paſt. And ſo had Samſon found, if hee had walked according to this rule. For, be it knowne to all ſuch as hauehave fully purpoſed to cleaue vntounto God without warping or falling off, (which he did not) that it is their ſinne if they doe not fully account of it and beleeue it, that their ſoules ſhall be alway Note.liking, and they to be in fauour with him, and bleſſed of him. So that if men deſire to hauehave to morrow to be like to day without change, (I meane any ſubſtantiall change, though otherwiſe their faith and comfort is intended or remitted through their weakneſſe) let them be reuited by faith and care of obedience, vntounto him, who is the vnchangeable al ſufficient God of his elect. But let them not thinke this promiſe entailed to them by the bare bond of their election, or adoption, but by their conſtant care to keepe both, by holding faſt a good conſcience: but if they waxe diſſolute, let them look that their good daies ſhall be changed into ſorrowfull. God giueth no man any certaintie of his outward eſtate, peace, health, wealth, friends or proſperitie; much leſſe granteth any man ſecuritie in an impenitent courſe.
And laſtly, whereas it is ſaid, that the Lord was gone from him, the meaning 2is this, that hee had taken his ſtrength from him, and the graces which he had enioyed, were ſo feebled, darkned, and drowned in him, as if hee had loſt them altogether; and ſo (doubtleſſe) he had, if it could hauehave been. A fearfull ſpectacle to behold; ſuch an one as he had been, to wit, before the moſt in gifts and grace, to be brought to this point, by his ſinne, as to cauſe Note.the Lord, who had loued and done ſo much for him, ſo to leaue him in the hands of his enemies, to vſe him at their pleaſure. But what he was brought vntounto, I meane, to what depth of miſerie, ſorrow, and ſhame, it ſhall better appeare in that which followeth.
But yet God forſook him not finally, but after, he returned to him again, and brought him to repentance, as ſhall be further ſhewed in the end of the Chapter. Now to finiſh this ſecond part of it: let vsus conſider of Samſons eſtate by Sauls dolefull complaint, when he vſed the ſame words, which the holy Ghoſt doth here of Samſon: namely, that the Lord was departed from 1. Sam. 28. 15.him. By both which, though the difference (I confeſſe) in the perſons was not ſmall, nor in the iſſue of their troubles like: behold, to what wofull eſtate mens ſinne brings them; and that Gods owne children are not free; but if they will follow the ſinnes of other men, they ſhall be puniſhed here Pſal. 89. 31.like other men. Oh! how doe many verifie this, who hauehave in their time ſhined as lights, and been the ſupporters of many weake ones, who hauehave bleſſed God for their counſell and example? whoſe flower was neuer ſo Note.glorious, as their fade & decay was ignominous. They hauehave wiſhed themſelues in the ſtate of the meaneſt of thoſe, who hauehave admired them in their welfare: their conſcience hath plaied the hangman within them, they hauehave to the aſtoniſhment of their beholders, called themſelues outeaſts from God, who hath hidden his face from them, withdrawne all confidence from them in their prayers, all ſauour in hearing, and ſenſe of his goodneſſe which in times paſt they enioyed plentifully. And why this? Themſelues hauehave bewraied, ſome by pride and conceit of a perfection obtained, ſeparated themſelues from the fellowſhip of their brethren, as hearing the word, and vſe of other meanes, and ſo by degrees waxt looſe and hardned. Others beguiled with the ſnares of the world: others with pompe, not a few with voluptuouſnes, or other ſinfull luſts, hauehave cried out of their eſtate, not for their loſſe of ſome outward bleſſings, as Naomi did, but euen the chiefeſt, I meane inward peace toward God, and hope of pardon. And yet ſuch of them as were not hypocrites, God hath made that very affliction vnderunder which they hauehave groaned, to break their hearts & to reclaime them, though their former grace and honour they neuer recouered. And the like danger lye all open vntounto, who dare tempt God as they did, and waxe wanton, as if grace ſhould abound by the abundance of their ſinne. Such as are in this caſe I ſhall ſay more to, in the handling of Samſons ſorrow and afflictions that followed his fall: but happie they, that by preuenting this diſeaſe, need no ſuch phyſick. The meanes I obſerued and ſet downe at large in the firſt verſe.
Now it muſt not be omitted that is added, to wit, that he knew not that the Lord was departed from him. No wonder, he felt not the ſmartie effect of it as yet: he fared as he who is robbed in the night of all his treaſure, or wares of his ſtorehouſe; but till the light of the day he miſſeth nothing. A ſimilitude. Note.But then, oh what an inuentorie makes hee of his ſeuerall loſſes? And ſo did this poore ſelfe-robber in this place. When the Philiſtims came vponupon him, there was no power to reſiſt, then it appeared indeed that he was robbed to purpoſe: and he might with ſorrow his belly full recount his damages at leiſure. I feare me, it is the caſe of many, (who lie as Samſon did without his locks on Delilahs lap) to conſider little what their owne ſinne hath brought vponupon them. It was thus with Dauid and Ionah in their ſlumber, as with Samſon, that they were robbed: but it was night with them, they could for the time ſee no harme done. Mens relapſes from God are dangerous and frequent, and their repentances rare and few: how ſcape they then? Can they keepe the Lord cloſe vntounto them, retaine their zeale, ioy, and comfort in his promiſes, more then poore Samſon, committing either the ſame or as great offences? No, no, they hauehave euill conſciences, cold comfort, few (and thoſe faint) prayers, and leſſe fellowſhip with God: yea in their ſenſe they feele no election, no aſſurance of ſaluation. In their ſenſe, did I ſay? They hauehave none: they goe on and on, and miſſe none of all theſe, during this obſtupefaction and benummednes of conſcience; but beare off all without remorſe or complaining. Oh wofull people! And yet in times paſt, while they had life and a working conſcience in them, a leſſe blow then this would hauehave guſtered and flaited them, and they could ſoone hauehave grieued for the decay of the leaſt grace, the want where of now little troubles Note.them. It is wofull to loſe grace, but more to feele no ſuch loſſe. And yet yet this and ſuch like, mens wilfull ſin cauſeth to thē. The vſe is, to teach vsus not onelyonly to abhorre the cauſe hereof; but to eſteeme it a merciemercy of mercies, to hauehave a tender conſcience, a watchfull heart, and effectuall and operatiue: which may make our liues both plentifull in good duties, and in ſound comfort ariſing therefrom. And a further vſe is to cauſe vsus to feele and abhorne the leaſt temptation to that ſinne which moſt certainly will procure a ſenſeleſnes herein, and an vnprofitable lying vnderunder that burthen. And this of the ſecond part of Samſons apprehenſion, and the ſeuerall worthy inſtructions ariſing therefrom, bee ſpoken. Now of the confequents thereof in the next Sermon God willing.