Samsons seaven lockes of haire allegorically expounded, and compared to the seauen spirituall vertues, whereby we are able to ouercome our spirituall Philistims. By M. A. Symson, minister of the euangell at Dalkeith. Simson, Archibald, 1564-1628. This text is an enriched version of the TCP digital transcription A12262 of text S102417 in the English Short Title Catalog (STC 22570). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 71 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A12262 STC 22570 ESTC S102417 99838202 99838202 2569 2240943578

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SAMSONS SEAVEN LOCKES OF HAIRE : Allegorically expounded , and compared to the seauen Spirituall Vertues , whereby we are able to ouercome our spirituall Philistims .

By M. A. SYMSON , Minister of the Euangell at Dalkeith .

stylized flower

Printed at Sainct-Andrewes , by Edward Raban , Printer to the Vniversitie , 1621.

To the right Noble and vertuous Ladie , D. MARIE ARESKIN , Ladie Keith , Grace , Peace , and Happinesse .

IT is the accustomable vse of this foolish Age ( MADAME ) to claime Nobilitie vnto it selfe ; drawing the Originall therof from diuers Fountains : some from the discent of their Progenitors , which the Poët scorned ; not thinking that to belong to them which they themselues did not atchieue : Nam genus , & proavos , & quae non fecimus ipsi Vix ea nostra voco .

Others , wiser than these , affirmed that onlie Vertue did nobilitate ; it beeing a gift of the minde , of more worth than anie fleshlie prerogatiue : By which the ancient Romanes Lacedemonians , and Athenians , studied to be famous thorow the world . But what were all these Cardinall Vertues ? ( though they could haue attained vnto the perfection of them ) but shining sinnes , ( as Sainct AVGVSTINE sayeth ) without CHRIST . For true Religion onlie perfecteth Nobilitie , and maketh men partakers of the Diuine Nature , which consisteth in the knowledge of the true God , and his worship , according to his will . This maketh Dauid , who sprang of the base root of Iesse , more famous than Nebuchadnezar ; & Salomon to be preferred to Cyrus , Alexander , or Iulius Caesar , euen till this day . And again , since God hath trained vp your Ladiship vnder the hand of a blessed Mother , that yee haue sucked ( with your Milke ) the knowledge of the Trueth from a Child , and growing in grace with your years , I wish that as your Lad. is borne noble by birth , and by your singular vertues become more noble ; so by the sincere profession of the Trueth yee may become most noble . Therfore I haue presented these Seauen golden Lockes of Spirituall Vertues to be worne of your L. as Ornamentes ( of more worth than brodered Gold or precious Pearls ) vpon the hid man of your heart : which will make you more beautifull in the eyes of Iesus Christ , your spiritual Husband , than if ye had all the glory of the worlde . Your spirituall Philistims , who creepe into Noble mens houses , wil labour to rob you of your Ornamentes : therefore beware of Dalilah , and her entising speaches ; that yee may holde fast the Trueth to the ende , which ye haue by hereditarie possession ; and I trust shall deliuer it to your children . So beseeching God to multiplie all the graces of his Spirit vpon your Lad. with temporall felicitie , and hereafter heape vpon you the eternall weight of glorie , I rest

Your Ladiships seruant A. Symson .
TO THE READER .

BEcause ( good Reader ) thou hast so fauourably accepted mine other two Lookes before , aswell this last of The first seauen Dayes , as likewise the former vpon The seauen words which Christ spake on the Crosse , euen at the accomplishment of our Redemption ; therfore I am encouraged to present to thee this third Septenarie also , of Samsons seauen Lockes of Haire , mystically expounded of the seauen necessary Vertues , without the which none can be true Christians . And if ye reade the Fathers , how they allegorize both these & all other parts of the old Testament , yee will not bee offended that I handle these Lockes by spirituall interpretation . Receiue this kindly , I pray thee , and by Gods helpe thou shalt haue The seauen Psalmes of Repentance as soone as possiblie I may .

Fare-well .

A. SYMSON .
ON THESE LOCKES . LOckes , Ornament of Angels , Diadems Which the triumphing Quires aboue doe crowne : Rich Curles of Bountie , Pinnions of Renowne ; Of that immortall Sunne immortall Beames . Lockes , sacred Lockes , no , adamantine Chaines ; Which doe shut vp , and firme together binde Both that Contentment which in Life wee finde , And Blisse which with vnbodied Soules remaines . Faire Locks , all Locks compar'd to you ( though gold ) Are Comets-Locks , portending Harme and Wrath ; Or bauld Occasions-Locke , that none can holde : Or Abasaloms , which worke the Wearers death . If hencefoorth Beautie e're my Minde subdue , It shall ( deare Locks ) be for what shines in you . W. D.
Iudg. chap. xvi . vers. xix . And shee made him sleepe vpon her Knees : & she called a man , & made him to shaue off the seauen Lockes of his head : and shee began to vexe him : and his strength was gone from him , &c.

THis History of Samson declareth vnto vs the infirmitie and weaknesse of Gods chiefest Vessels , The infirmitie of Gods Sancts . whensoever they are left vnto themselues : for albeit Samson had both spirituall and naturall strength aboue others , yet when God lest him but a little hee lost them both , and became a pitifull prey & spectacle to his enemies , whome before hee vanquishe . So this Historie is a faithfull Recorder , aswell of the Vices as Vertues of the Sancts , & a perfect mirrour wherin euery one may behold both the deformity & beauty of his own person . Simil. Iudg. 4.8 . and 8.27 . & 11.39 . Barac the Captain had his own faintheartednes , Gedeon his Ephod , Iephtah his vnnaturall offering , &c. These things are manifest by the Scriptures , and like Bekons set vpon the shore , Simil. to warne vs who seeme to stand , to take heede lest wee fall . Yea , they are the Cicatrices , and marks of their woundes , to remember vs to beware of the like snares of Satan .

But although our spirituall enemies beguile vs , and ensnare vs in the grossest sinnes , yet let vs not despare : for there is still mercy with God : Prov. 24.16 . & howbeit the Righteous may fall seven times aday , yet hee shall rise againe . For sure it is , that whom the Lord loveth , hee loveth to the ende : which we shall easily perceiue in this short Treatise hereafter , God willing . For albeit the Lord externally chastise vs for our humiliation , yet he taketh not his holy Spirit from vs . For when he thought good he renewed his graces in Samson , and as his haire grew , the Lord gaue him growth of strength also : so that in his death hee became more victorious ouer Gods enemies than in all his life .

The grounds of doctrine .

FIrst wee shall speak , God willing , of the seauen Lockes of Samsons head , and the mysticall interpretation thereof .

Next , of the Princes of the Philistims , and the craftie deuise to supprise Samson by Dalilah .

Th●●●lie , Samsons facilitie in yeelding , and securitie in sleeping , being ouercome by his fleshlie affections . Together with the just punishment thereof , in putting out of his eyes , which hee abused vnto his lust . As also his captiuitie , and that shamefull spectacle which was made of him before the vncircumcised .

And finallie , wee shall intreat of Samsons Triumph , the restitution of his strength , and destruction of Gods enemies ; representing therein Christ Iesus , our true Samson , who by his death gaue the greatest foyle to our enemies , and led captiuitie captiue .

SAMSONS SEAVEN LOCKES OF HAIRE .

THe number of seauen in the Scriptures is a Number of perfection ; The number of seauen . as the seauen Dayes , seauen Lampes , seauen Angels , seauen Viols , &c. So vnder the seauen Lockes of SAMSONS Haire , which were the Markes of his NAZAREISME , are signified the perfect Graces of the holie Spirit , which the LORD had bestowed vpon him , and thorow which ( as long as hee kept them ) hee was more than a Conquerour .

For albeit the Giftes of GODS holie Spirit bee innumerable , and infinit , as Hee is himselfe ; yet there are some more principall , and most necessarie ; ( sine quibus non ) without the which none can perswade-themselues that the Spirit of GOD dwelleth in them , These gifts are absolutelie necessarie . nor yet that they shall inherite the Kingdome of Heauen . And these Seauen are so platted together , euen as SAMSONS LOCKES were , and as the links of a golden Chaine , that the one of them cannot bee without the rest , and all of them cannot bee without one . And these are the Lockes which CHRIST prayseth , in the fourth Chapter of the Canticles , at the beginning .

THE FIRST LOCKE . FAYTH .

THe first worke which the SPIRIT worketh in a Christian , Fayth , the Mother of the rest . is FAYTH ; which is the Roote and Grandmother of all the rest ; and without the which it is impossible to please GOD : and againe , Heb. 11.6 . heereby hee perswadeth our Consciences , that the Promises of Salvation ( contained in the Worde of GOD ) appertaine vnto vs , euen through CHRIST IESVS . Therefore , those who are ignorant , and doe not know these thinges , they haue not the Spirit : Ignorance lacketh the first Locke . Neyther yet those persons who haue an Historicall Fayth , as the Deuils haue , and doe not applie these Promises vnto themselues : they haue no part ( I say ) in this Businesse , neither anie fellowship with the Spirit of Grace . For which cause wee should most earnestlie trie our selues , whether the Spirit of God bee in vs , ( vnlesse wee bee Reprobates ; ) and that especiallie by Fayth ; to wit , If wee knowe what are the Promises of Salvation ; of the remission of our sinnes ; of the resurrection of our bodies ; and of Life eternall . For albeit these thinges are not seene by the eye of naturall reason , and although flesh and blood doeth not reveale it vnto vs ; yet the Spirit of GOD worketh an assent and consent in our mindes , vnto the trueth of them , and fullie perswadeth vs thereof .

But because manie ( alace ) haue a vaine opinion of Fayth , Three remarkable Notes to trie Fayth . ( and who is hee ( of what Religion or Sect soever ) that doth not boast himselfe of Faith ? ) therefore ( GOD willing ) I shall giue you three marks , by the which ye may discerne whether this bee a naturall Locke , growing out of SAMSONS owne head ; or guilded and coloured , and false Haire , which neuer grew out of SAMSONS braine .

1. By the groundes of the word . The first marke whereby to distinguish true Fayth from that which is counterfet , is , by the ground thereof : for true Fayth groundeth her selfe onlie vpon the word of GOD , and Canonicall Scriptures : for it is the word onelie which warrandeth the Conscience : My Sheepe heare my voyce , Iohn 10.4 . sayeth our LORD : for if Angels , or men , would speake Oracles vnto vs , Act. 17.11 or Paul preach vnto vs , yet with the men of Berea wee must search the Scriptures , and trie whether hee speake according as it is written . And if an Angel should preach a contrarie Doctrine , Galat. 1.8 . we should count him Anathema . Then wee must not build our Fayth vpon the Decrees of the Church , and belieue Fide implicita , The Papistes infolden faith . 1 Pet. 3.15 with an in-folded Fayth , or rather euill-folded Fayth . When the Apostle commandeth vs to giue a reason of our Fayth to euerie one that asketh it , shall wee haue none other reason to render , but to wrap our selues in the Clouts of Ignorance ? and say , wee belieue as the Church belieueth ? For the men of Samaria answered to the woman of Samaria farre better , saying , Now wee belieue , not because of thy saying , for wee haue heard him our selues , Iohn 4.42 and know that this is indeed the Christ , the Saviour of the worlde . Neyther should our Fayth bee grounded vpon the sand of the Popes Traditions , his ridiculous Golden Legends , ( which the Papists themselues scorne ) nor yet vpon the ancient Fathers , as Augustine sayeth , Non quid dicit Donatus , aut Augustinus , sed quid dicat DOMINVS : that is , Wee must not take heede what Augustine ( that Divine Doctor ) sayeth , neither what Donatus ( that damnable Hereticke ) sayeth ; but what the LORD sayeth in his holie Scriptures . And let vs holde fast that which the Apostle Sainct Peter recommendeth vnto vs , saying , We haue also a more sure word of the Prophets , whereunto ye doe well that yee take heede , 2. Pet. 1.19 as vnto a light that shineth in a darke place , vntill the day dawne , and the day-starre arise in your hearts . For the worde of God is able to make that man of God absolute , 2. Tim. 3.17 . being made perfect vnto al good works . Then true Fayth must altogether leane to the Scriptures , which onelie are sufficient to leade vs vnto perfection .

The next triall of our Fayth , is by the certaintie therof , 2. Certaintie . Heb. 11.1 . which th' Apostle Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , A full perswasion of the certaintie of those thinges which wee belieue : yea , an Euidence and demonstration of thinges which are not seene : For whatsoeuer thinges wee belieue , transcende and are aboue the reach of reason , or are flat contrarie to nature , sense , and reason , which flesh and blood cannot perswade vs of , ( as of the least article of our Faith , ) they must be reuealed to vs by our Father which is aboue . Now when I speak of the certaintie , I meane not the quantitie ; as though I did affirme , that a weake Faith could debarre vs ; but I craue a true Fayth , which perswadeth our consciences of Gods fauour in Christ , and maketh vs say with Sainct Paul , I believed , and therefore did I speake : 1. Cor. 4.13 and to say also with the Centurion , Mark 9.24 I belieue , Lord , helpe my Fayth .

The third marke whereby this true Fayth is discerned , 3. Triall of their works . is by the fruits therof : For it is not like the Figge Tree which was decked onelie with the greene Leaues of an outwarde show , and yeelded no fruite vnto the LORD IESVS , Matth. 21.19 . who hungered for it : But this true Fayth is like the Tree which groweth by the Rivers of waters , Psalm . 1.3 . and bringeth foorth fruite in due season .

This surelie verie greatlie condemneth all these godlesse Atheistes of our time , who brag of an ydle Fayth , without anie care of a good life .

THE SECOND LOCKE . The loue of God .

THE Spirit of GOD worketh not so soone Fayth in a Christian heart , but likewise as soone hee sheddeth abroad also the Loue of GOD in his soule : For as the Fire hath these two principall qualities , to wit , Light & Heate ; Simil. euen so hath the true knowledge of GOD the Loue of GOD conjoyned therewith . For how can wee loue the thing which wee know not ? Yea , the measure of the Loue groweth according to the measure of the knowledge : For no man can loue the Pearle , Simil. vnlesse hee know the validitie , vertue , and price of it ; and then hee esteemeth of it . Hee that loueth not the LORD IESVS let him bee accursed . Hee asked three times at Peter , Iob. 21.15 if hee loved him ? not if hee knewe him ; to declare , that the knowledge of GOD , without his loue , is vnprofitable .

Trie the loue which you beare towardes GOD by these fiue markes : First , Fiue marks whereby to try our loue . 1. Principall . if it bee principall : and when yee compare other things ( which ye loue ) with him , trie which of them yee loue best . Hee that loveth Father , or Mother , or Wife , or Land , &c. better than mee ( sayeth our Saviour ) is not worthie of mee . Matth. 10 37. For he first loued vs : yea , hee loued vs more than all the other creatures , and tooke our flesh vpon him , and died for vs : what should wee then doe for him ? But the swinish Gadalenes of this worlde loue their Swine better than him : Matth. 8.34 . these rich Gluttons loue their Bellies better than him : and these couetous and earthlie minded men loue Mammon better than GOD.

Next , 2. Sincere . trie thy Loue by the sinceritie thereof , and for what cause thou louest GOD ; whether for his owne cause , and the sweetnesse which is in him ; or for some temporall gaine and rewarde that thou lookest for at his handes because thou louest him : If it bee for gaine , it is but mercenarie , and the loue of an Hyreling : But wee ought to loue the LORD as a chaste woman doeth her Husband : Simil. not for his Riches and Honours , but for loue of himselfe : yea , shee counteth it no burthen to begge with him . Euen so must wee loue the LORD for himselfe , & the goodnesse which is in him : Yea , it is a part of mercenarie wages to loue GOD for eternall Life : but rather wee must loue eternall Life for him , that wee may bee with him ; for without him eternall Life were eternall Death .

Thirdlie , 3. The loue of GODS House . wee may trie the loue of GOD to bee true in vs , if wee finde in our selues that wee loue GOD himselfe , and his House . Psa. 116.1 I loue the LORD dearlie ( sayth the Prophet David . ) And , O LORD , I haue loued the Habitation of thine House , Psal. 26.8 . and the place where thine Honour dwelleth . And againe , Psal. 27.4 . One thing haue I craued of the LORD , that I will require , That I may dwell in the House of the LORD all the dayes of my life , to beholde the Beautie of the LORD , and to visit his Temple . Reade the fourescore & eight Psalme , which beginneth , O LORD of Hostes ! how amiable are thy Tabernacles ! and reade it vnto the ende , and yee shall perceiue howe well David loued the LORDES House . Which manifestlie argueth , that these vngodlie Atheistes , and faythlesse Papistes , who refuse GODS publicke House , but at some superstitious times , haue no loue of GOD in their heartes .

Farther , yee shall trie the loue of GOD which yee haue in your heart by the loue that you carrie towardes your Neighbours , 4. The loue of the Brethren . the Brethren , and Members of CHRIST : For howe can yee loue the invisible GOD , the Father , 1. Ioh. 4.20 whom yee see not , if yee loue not his Children whom yee see ? David sayeth that hee was a Companion vnto all them that feared the LORD : Psal. 119.63 . as also hee hated all those that hated the LORD .

And finallie , 5. The hatred of sinne if yee would trie whether yee loue the LORD truelie , and whether or not yee haue the second Locke of Haire on your head , then see how yee are affected towardes euerie sinne : Psa. 97.10 For hee that loueth the LORD hateth all euill : So that of necessitie wee must hate all kinde of sinnes , both in our selues , and in all others .

And now by these markes yee may trie whether yee haue the true loue of GOD in your heartes , or not .

THE THIRD LOCKE . The feare of God .

THIS may seeme strange , that wee must both loue and feare GOD ; when as the Apostle sayeth , 1 Ioh. 4 , 18 that perfect Loue chaseth away Feare . But ye must vnderstand that there is both a slauish feare , and a childish feare : the Slaue feareth for paine ; the Childe out of loue feareth to offende : Childish feare . so that the greater loue there is , there is also the greater feare to offende him whome thou louest .

But because men may deceiue themselues concerning this Feare of GOD , I shall heere ( God willing ) giue you a briefe Rule , which can verie hardlie ●ayle : NOTA. Bee af ayde to offende God in the smallest thoughts . Pro. 28.14 that is , If thou makest conscience , and fearest to offende GOD in the smallest thought of thine heart : For hee that is afrayd to offend in lesser things , will he not be more loath to offend in greater matters ? as is sayde , Blessed is hee that feareth continuallie .

But ( alace ) wee may say with Abraham , that the seare of GOD is not in this place . Genes. 20.11 . For if the feare of GOD were in your heartes , it would bee a Bridle to restraine you from euerie euill , althoug there were neyther King , Law , nor Iustice . But if it bee an externall Feare which stayeth you from doing euill , then yee lacke the third Locke of Samsons Haire .

THE FOVRTH LOCKE . Obedience to God .

THIS Obedience to GOD is the first fruite of the former three : for Abrahams fayth was knowne by his obedience , Genes. 12.4 and 22.16 in leaving his natiue Countrey , and sacrificing ●is sonne . If yee loue mee , Ioh. 14.21 sayeth CHRIST , keepe my Commandementes . This Obedience is not onlie in doing , Obedience actiue and passiue . but also in suffering for him . As CHRIST was obedient to the death of the Crosse , so wee must learne of him obediently to suffer for his Names sake , whensoeuer wee are called therevnto . 1. Sam. 15.22 . This obedience is better than Sacrifice : and disobedience is like the sinne of Witch-craft , and Idolatrie . But to trie thine Obedience , whether it bee true , yee shall marke these three thinges in it . Markes of true obedience . 1. Material pointes , and substantial . Mat. 15.9

First , let vs beware , that in euery part of GODS worship , which is materiall , wee haue a warrand out of his worde , or else wee worship GOD in vaine , following for Doctrine the Traditions of men . If it bee circumstantiall , as concerning Times , Places , Behauiours , Habites , &c. see that they be not against the materiall grounds , and that they import no superstition , nor profanitie ; and then it is obedience . For hee that is not against vs , is with vs . But if they bee Idolatrous , Impious , or Scandalous , they ought not to bee obeyed , lest wee should obey Men rather than GOD.

Next , that our obedience bee free , and without compulsion : 2. Free obedience . For GOD loueth not coacted service , but a willing Sacrifice .

And last , our obedience must bee in euerie thing : 3. Totall . that as the Centurion sayde of his servantes , I say to one , Goe , and bee goeth : and to another , Come , and hee commeth , Matth. 8.9 . &c. so must wee , without reasoning with flesh and blood , simply obey GODS will in euerie thing .

But because wee are not able to perfect eyther the actiue or the passiue obedience of our selues , therefore our Sauiour CHRIST hath done well for vs , who hath perfectlie satisfied both the Law and GODS Iustice for our sinnes , euen by his owne righteousnesse .

THE FIFTH LOCKE . Mortification of our lusts .

THIS is the fifth necessarie gift of the holie Spirit , of the which th' Apostle saith , Colos. 3.5 . Mortifie therefore your members which are vpon the earth : fornication , vncleannesse , &c. And againe hee desireth the Corinthians to keepe themselues from all pollution of the flesh . 2. Cor. 7.1 And likewise hee willeth the Galatians , not to fulfill the desires of their flesh . Gal. 5.16.17 . And this is a continuall exercise : for so long as wee liue heere on earth our flesh will still rebell against the Spirit : therefore must we striue continually to beate downe the corruptions of our vilde and wicked nature .

Nowe the true triall of Mortification is , Triall of Mortification . first if it bee vniversall ; lest that yee resist your flesh in one affection , and yeelde vnto it in another . As if ye would refuse Papistrie , 1. Vniversall . and imbrace Sacriledge ; Iudg. 15.15 . & 16.4 1. Sam. 15.9 . fight against the Philistims , and play the Harlot with Dalilah ; kill the poore Agagits , and the leane Cattell , tell , and spare the King and his fatte Beastes aliue . So yee will entertaine a sinne which is pleasant , and profitable for you , and thinke to cast off the rest . No , no , make no division , I beseech you , in this slaughter of sinne ; but cut it whollie downe , and pull it vp by the rootes , that all its branches may perish . Bee not onelie an enemie vnto one sinne , but vnto all ; lest that one sinne beeing left aliue , and nourished without repentance , it openeth the doore vnto all the rest .

Next , if yee humble your bodie , and chastise your flesh , without hypocrisie , and desire of vaine glorie : 2. Without hypocrisie . without superstition , and without anie pryde , and a vaine opinion of merite . For what will thy sillie Sufferinges , Pilgrimages , Fastinges , and Abstinences availe thee before GOD ? for Hee delighteth not in the torture and tormenting of mens flesh ; neyther doeth His Kingdome consist in Meate or Drinke : but Hee requireth of vs a perpetuall mortification , and sanctification : and not that we should take libertie to sinne , vnder hope of Pardon , and thinke to acquite our selues by doing of Pennance . But let vs continuallie studie to mortifie and subdue our vilde lustes and affections , purting our whole trust & confidence in the mercies of GOD , and merites of CHRIST our Saviour .

THE SIXTH LOCKE . Prayer and Prayses .

THE sixth Locke is PRAYER and PRAYSES , which are the life of Religion : for either we lacke some things for which wee must pray vnto God ; or haue receiued some , for which wee ought to bee thankfull . So all our life time , that is , euery day , euery night , yea euerie houre and moment , wee must pray : 1. Thes. 5.17 . Pray continually , sayth the Apostle . But our Prayer must not onlie bee verball : for wordes serue more for men , than for God . Our Prayer must bee mentall : Prayer mentall . Exod. 32.10 . as God is a Spirit , and heard Moses crie , although hee vttered no words . Let vs not bind our selues vnto words , as manie doe : but as our necessitie increaseth , so let vs powre out our heart vnto God . Reuerent in prayer . But aboue all thinges let vs speake reuerentlie vnto God , and consider with what Majestie wee haue to doe : and as hee is the most excellent Majestie , so we should dresse and compose our speaches , and drawe in our wandering affections and cogitations , that our Prayers bee not turned into sinne , and that hee cast not backe the dongue of our sacrifices vpon our faces : ( for the Lord abhors the sacrifices of fooles : ) lest our Prayer , which is the Key to open the Heauens , become a Barre to shut them vpon vs .

Pray in fayth . Let vs pray also in faith , perswading our selues that the Lord heareth vs , and will grant vs all thinges which are necessarie and expedient for vs . Let vs pray ardentlie and earnestlie , not fainting in prayer , Luke 18.5 . following the importunate widow . Let vs not prescribe times vnto him , nor grudge against him , limiting the holie One of Israel : No prescription of time . but attende patiently his Majesties good pleasure : for hee is faythfull who hath promised . As also , let vs prayse him chearfullie , and rejoyce in him with all Hymnes , and Psalmes , and Spirituall Songs , with grace in our hearts .

THE SEVENTH LOCKE . Constancie to the ende .

ALl these former graces of the Spirit are beginning and accompanying graces ; Constancie a finishing grace . but this gift of Constancie is a perfecting grace , crowning all the rest : whervnto the Apostle manie times exhorteth the Churches , 2 Tim. 4.10 & complaineth of the back sliding of manie , with Demas , who imbraced this present world : of whom he spake weeping , that they were enemies to the Crosse of Christ . Phil. 3.18 . Our Sauiour sayth , He that perseuereth vnto the ende shal be saued : Matth. 24 13.29 and it is prophesied , that those who seemed to be stars , shall fall from Heauen . Let vs therefore craue of God , Qui dat velle , & perficere , who both giueth vs to will , and to perfect ; that he may , ( after we haue suffered a little , ) make vs perperfect , confirme , 1. Peter 5.10 strengthen , and establish vs .

The conspiracie of the Princes of the Philistims , against Samson .

WE haue heard alreadie the extraordinarie graces & strength which was in Samson : and now wee shall take a view also of the extraordinarie temptations of his enemies , whereby they rob and spoyle him of the same : by the which we may learne , that the greater gifts of God men haue , Greatest gifts , greatest temptations . they shall looke for the greater temptations . God hath not giuen vs Armour to roust , or hing or lie beside vs ; but that we should vse them . Therefore let no man brag in his gift : for when it is tried , our weaknesse will be also tried .

Next , the Philistims were not able to withstand Samson by their strength ; Satan preuailes more by policie than power . but they circumuene him by their policie and craftie dealing . The Deuill is both a Lyon and a Serpent , yet he preuaileth more by his craftinesse than by his crueltie . A Lyon is heard when he roareth afarre off , and is eschewed : but a Serpent commeth creeping softlie , and whistling , and poysoneth vs craftily . O the deepnesse of Satan ! beware of him , and of his sleights . Genes. 3.1 He came not to Eua in the shape of a Lyon , but of a Serpent . Therefore let vs take heed of the craftie temptations of the Deuill , lest hee deceiue vs by his subtilties . The first Church grew and increased vnder the ten bloodie Emperours , euen whilest the Lyons roared , and deuoured her members : but when she came to peace vnder Constantine , Constans , and Constantius , then the Deuill poysoned her with the damnable Heresies of Arrius , Pelagius , & Donatus : so that the Church was more miserably rent and consumed by the craft and subtiltie of the Deuill .

We are also to pray to God , to keepe vs from the policie of Pharoah , Exod. 1.10 and 14.9 . ( who saith , Let vs deale wisely with the Israelites , and cunningly vndermine them ) more to bee feared in his policies , than when hee came after the Israelites with his Horses and Chariots . And the Philistims preuailed more against Samson by the craft of Dalilah , Iudg. 16.3.18 than by their Portes and Barres in Azza .

Thirdlie , ye see that sinne becommeth a snare to the sinner . Sinne a snare to the sinner . Samson was greatly addicted to his fleshlie pleasures , and they brought him to destruction . Harlots hunt for the precious soule of a man : yea , they are a Pit , Prov. 6.26 and 22.14 wherinto man falleth , and cannot rescue himselfe . Let vs therefore mortifie our affections , & giue no liberty to our flesh , to fulfil the lusts thereof : for the baites of our pleasures seeme delectable ; but wee see not the hook which lieth vnder them : Prov. 5.3.4 they seeme to bee Honey in our mouth , but they will be bitter as Wormwood , and sharpe as a two-edged Sword .

The Allegorie of the Princes of the Philistims and Dalilah .

THE Princes of the Philistims doe viuely represent Beelzebub , and the rest of the Princes of darknesse ; & Dalilah representeth the flesh , their associate , who confederate themselues against all those whom they see marked with the graces of God , & strengthened by his Spirit , to resist and ouercome them : for wee haue not a fight with flesh and blood , but against Spirituall wickednesses , and the Princes of darknesse : and therefore , seeing we haue to doe with so potent enemies , who haue so many aduantages of vs ; they being Spirituall , Nota. and wee earthlie ; they in the Aire , & we on the Earth ; they strong , and we weake ; they wise , and we foolish ; they manie and wee fewe ; &c. should wee not craue at God , that wee might , sight a good Fight ? and that he would furnish vs with all Armour conuenient for that combate ; and strenghthen vs by his grace , that wee be not ouercome of our enemies ?

The fittest instrument which the Deuill can find out to suppryse a Christian , Our flesh is our Dalilah is his own flesh , and fleshlie lusts , which are coupled nearer to him , than Dalilah was to Samson ; bred within vs , & which we intertaine in our bosome ; which carrie vs , or rather miscarrie vs whithersoeuer they please . The Philistims knewe what power Dalilah had ouer Samson ; and the Deuill knoweth how we are addicted to our own lusts ; and therefore he chooseth them as the fittest instruments to deceiue vs . Samson ouercame the Philistims , and Lust ouercame him : Quem non vincit ferrum , Augustine . vincit libido : Lust ouercommeth him whom the Sworde could not ouercome . Therefore seeing Satan knoweth vs so well , and can find within our selues our owne Dalilah to deceiue vs , let vs take heed that our fleshly lusts haue no commandement ouer vs , but that wee may leade them captiue , to the obedience of Christ Iesus .

The Argument which the Philistims vse to make Dalilah to betray Samson , is taken from commodity or gaine .

THe fiue Princes of the Philistims agree with Dalilah for each one eleuen hundreth shekles of Siluer , Matt. 26.15 . which was a great price : & both Christ and Ioseph were solde for lesser . Gen. 37.28 . They knew what hope of gaine could work : for if it can blinde the eyes of the wise , what will it not worke at the hands of an Harlot ? for as Harlots are prodigall , so are they also auaritious , and make merchandize both of themselues and of all others for gaine .

An honest heart is not mercenarie . 1 , Tim. 6.6 A religious and honest heart is not mercenarie , neither can bee bought or solde ; and it accounteth godlinesse to be great gaine : whereas a slauish & earthly minded man accounteth gaine to bee godlinesse , and will not sticke to sell Christ , his Religion , his King , his Countrey , his Conscience , his Soule , his friend , & quid non ? for Money .

This offer of the Princes of the Philistims imbraced by Dalilah , presenteth vnto vs the price whereby the Deuill allureth our sinfull nature to consent vnto his temptations : for he knoweth what Gaine ( and the offer of earthlie commodities ) can doe at our hand . He will buy vs at a deare rate , to betray our true Samson Christ Iesus . He knew the couetous heart of Iudas , Matth. 26.15.16 . and therefore presented vnto him thirtie pieces of Money to betray his Master . But he knew that Peter nor Iohn could not bee seduced thereby . When Peter said to Simon Magus , ( who offered him Money to sell the gift of the holie Ghost ) Let thy Money perish with thy self ; Act. 8.20 . so they are not the successors of Simon Peter , ( from whom the Roman church affirme to draw their discent , ) but of Simon Magus , who either buy or sell holie thinges .

Samsons facilitie and securitie .

SAMSON being ouercome of his lusts , yeeldeth so much to Dalilah , that after a threefold dissimulation ( wherby he would haue seemed to resist the temptations ) he giues her three aduantages , and his dissimulation openeth a doore to his defection ; Dissimulation a doore to defection where if hee had resisted in the beginning , and altogether refused to show her wherin his strength laye , hee could not haue made such Apostasie , with the losse of the marks of his Nazareïsme & religion .

And this policie of Samson , and dissimulation , would seeme to be very plausible to flesh and blood , that wee should put off time with our enemies , and shoot off one shoure by keeping fayre wordes with them ; thinking thereby that through tract of time they will bee slacker in their sutes : by the contrarie it falleth out , that yeelding to them in one faire word , and going with them in the smallest thing , augmenteth their hop & stirreth them vp to be more vehement , to be suting after farther : As if an house that were besiedged would open the first entrie to the enemie , Simil. hee giueth him aduantage to persue the rest of the building more 〈◊〉 . Therefore let vs learne of the Apostle S. Iames to resist the Deuil , Iames 4.7 . and he will flee from vs , and not to capitulate or parley with the Deuill in matters of faith and Religion , or to yeeld vnto him in the smallest thing ; lest hee sute farther : Ex. 10.26 . but with Moses , ( when Pharaoh himselfe sought onlie the Sheepe of the Israelits to remaine in Egypt , Moses hoofe . ) refuse him any hoofe at all . So dangerous a thing it is to yeeld the smallest point or intch to anie person of the world in matters of Gods seruice : lest by yeelding in one thing , at last wee bee brought to yeeld to all : as we see by the pittifull example of Samson . And when the Deuill can obtaine thus much at our handes , that we may admit the badges or colours of Antichrist ; yea , the smallest Ceremonie of that Romane Church ; shall wee doubt that hee will stand there ? no , but hee will seeke farther , and will not be satisfied that we receiue his colours , vnlesse we receiue himselfe also , & make shipwracke of our consciences , and denie the Faith . Like as a whoore-hunter sending some of his rings , or other loue-tokens , to a young woman , Simil. if shee accept of them , hee perswadeth himselfe hee hath obtained her fauour : so if wee receiue the marks of Antichrist , & take vpon vs his colours , it shal be ineuitable to refuse himselfe , but that we shal imbrace that doctrine of deuils . 1. Tim. 4.1 . Wherfore let vs resist the beginning of euery euil . Samson in his greatest danger became secure , Securitie . & fell asleepe vpon the Harlots knee : and this designeth the fragility of mans nature : yea , the regenerate , that the wicked bee more vigilant to performe their deuilish deuises , than the godlie bee to escape them . For yee see here Dalilah is waking , while Samson is sleeping : Matth. 26.40.47 . so was Iudas , when the Apostles were fast asleepe in the Garden .

Next , the securitie of Samson representeth the dulnesse of our nature , Wee are most secure , when wee should bee most vigi - Ionah 1.5 . that we are then most secure , when wee are in greatest danger . So was Ionas in the ship , when the tempest of Gods wrath , & the surges of the Sea were persuing the ship , all were waking , onelie Ionas was asleep , who should haue bene most vigilant . And so is our Church this day , when Antichrist , and all his confederates and suppostes , are triumphing vpon the graues of Christians , we are drinking in Bowles , & making merrie with Beltaschar . Dan. 5.3.4.30 . But out of question , God will waken vs , either in his mercie , or in his Iudgement , out of this dead-sleepe , wherinto Princes , Pastors , and people are lulled ouer at this present time .

The Philistims are vpon thee Samson .

THe Harlot hath two voyces : the first voyce when shee is tempting him to sinne , If thou loue mee , thou wilt tell mee wherin thy great strength standeth . Dalilah hath two voyces . But when he hath yeelded , her second voyce is a voyce of destruction , The Philistims are vpon thee Samson . So the Deuill hath two voyces to a sinner : the one when hee is alluring & perswading vs to sin , then hee seemeth to pretende loue and kindnesse , & promiseth vs faire things : but when hee hath perswaded vs to sinne , then he terrifieth vs with his second voyce , and saith , The Philistims are vpon thee Samson , and the judgements of God . First he lulleth vs asleepe , with an hope of Gods mercies : but when hee hath snared vs , he proclaimeth warre , & nothing but Gods judgements . Therfore let vs beware to heare the whistling of the Serpent ; lest afterward wee heare the roaring of the Lyon .

SAMSONS WEAKNESSE .

HIs weaknesse is described , that when his enemies came vpon him , he conceated with himself , that he had his former strength : but in effect he proued to bee as other men . Whereof wee may learn two remarkable lessons : first , that the strength we haue is only of God ; The Lord our strength . & once being left by him to our selues , we are a ready prey to our spiritual enemies . Then if we cast off our armour , we are naked before an armed man , & our strength is turned to weaknes : therfore let vs put on our armour , & shake it not off . Next , we see the false confidence of flesh and blood , False confidence in our selues . that wil ascribe to it selfe strength , wisdome , faith , &c. when it hath nothing in it , but as it were one dreaming of victory in prison . Simil. But when Samson commeth in his enemies hand , then he feeleth his owne weakenes , by dolefull experience . Let vs therfore not presume of our giftes , lest wee deceiue our selues in our imaginations , & proue drosse , Simil. where we supposed our selues to be gold : as the Spirit saies to the Church , Thou sayest , Apoc. 3.17 I am rich , and lacke nothing &c.

Samsons fourefolde punishment .

God winkes not at sinne . NOw God justly chastises his own seruant , with foure rods ; to let vs see , that the Lord wil not winke at the faultes of his Elect : albeit hee will not take his holy Spirit from them , as he did from the house of Saul ; but chastise them with the rod of his children , and visite them with his temporall corrections , that they might escape eternall judgements . So did hee to Dauid , and the rest of his Saincts ; and so wil he still doe to his chosen children for euermore .

Now the first punishment which the Lord layeth on Samson , is BLINDNES . Samsons first punishment . Iudg. 16.21 . And it is the just recompence of God , that wherein man sinneth , therin he is punished . Samsons eyes were full of vncleannes , & they were pulled out of his head . Wherin we sinne , therin shall we be punished . Our eyes are apointed for better vses , to wit , that we may beholde Gods workes , and glorifie him therein . But when they are instruments of wantonnesse , & through which windowes we send foorth the vncleane lusts of a polluted heart , and open them to admit & giue entry to wicked allurementes of others ; then no doubt God may justlie punish those members which sinned . We haue an example of Adonebezek , Iudg. 1.7 . king of Bezek , who cut off the thombs and toes of LXX . kings , whom he bound in chains vnder his table , and saith , As I haue done to others , God hath done to me . The Allegorie holds wel of our spiritual enemies , who when they layhold on vs , & get vs first into their handes , they pull our eyes , that we neither see God , heauen , hell , nor our selues . But as the Rauen first plucketh out the eyes of the Lambe , Simil. Satan first blindeth vs , and then killeth vs . Isa. 6.9 . & then deuours the rest of the flesh ; so doeth Satan first blind vs , and then kill vs . When God threatned a judgement vpon his people , by his Prophets , he said he would smite them with a blindnes , yea , a double blindnes , that they shal haue eyes , and not perceiue ; surely prognosticating their temporall destruction . This blindnes befell the men of Sodome before the fire : Gen. 19.11 Numb. 22.23 . and to Balaam ( that hee saw not the Angel ) before the Sword : and to the Aramites , before they came to Samaria . 2. King . 18 6 But David , the seruant of God , saw the Angel with a drawn sword , & humbled himselfe before the Lord. 2. Sam. 24.17 . Therefore let vs studie to vse the light which we haue , rightlie , that it bee not turned into darknes : for if the light that is in vs be darknes , how great shal this darknes be ? But to apply this doctrine , they are more than blinde who see not a double blindnes seazed vpon vs , and both our eyes to bee blind-folded : Double blindnesse . for we see pleasures , honours , and wealth , as the great Courteour sawe after the siedge of Samaria , though hee neuer tasted therof . 2. King . 7.20 . Let vs dreame to our selues by offending our God to purchase honours and wealth , but in the morning our hand shal be emptie . Next , we are blind in this , Zach. 5.2 . that we see not the flying booke of Zacharias , of XX. cubits long , and X. cubits broade , bringing woe to the inhabitants of this miserable Land , for Blasphemie , Sacriledge , Idolatrie , Perjurie , Witch-craft , Adulterie , and Drunkennesse , besides innumerable other vices , wherewith this Land is defiled . The Lord open our eyes , that we may see our sinnes , and beholde those letters which are written on the wall , at which Beltaschar trembled : Dan. 5.5 . that the scales falling down from our eyes , wee may repent , amend , and be saued . Samsons second punishment . Iudg. 16.21 .

Samsons second punishment , is HIS BANDS . By which yee see howe sinne spoyleth & robbeth men of libertie , & bringeth them to captiuitie & slauerie : for there is nothing which al creatures wish more after , Sinne maketh free men slaues . than Libertie , ( so that the Poet called Libertie , The best of all things : ) and that Nature abhors nothing more than Bondage . Yet sinne makes a man a slaue , and depriues him of that liberty which God & Nature gaue him . Sinne bound the Israelites in Aegypt and Babylon : and I greatly feare , that our sinnes also bring vs vnder slauery both of body and conscience , because wee abuse the liberty which we haue vnder our gracious Prince . Wee may see what it is to abuse the liberty that God giueth vs : for it prouoketh him to cast bondes on vs : as Christ saide to Peter , When thou wast young , Iob. 21.18 . thou walked whither thou wouldest : but when thou art old , thou shalt be caried by others . For vnto Samsons misery is added the third affliction : for being casten as a slaue into prison , he is forced to grind to the Philistims . The abuse of Gods patience bringeth correction . Because in his libertie he would not serue God , therefore in his captiuitie hee must serue his enemies : so the Lord is forced to vse extremities , and to deale sharply with his best children , if they abuse his patience by the licentiousnes of their corrupt nature . Then ye may see , by the bonds and imprisonment of Samson , what are the rewardes and recompenses of the flesh , & of such as follow Harlots : they are caried as an Oxe to the slaughter , Prov. 7.22 . & as fools to the stocks for correction : for God hath many bondes and prisons , wherein he can fasten our feet : bondes of yron , and of sicknes , tying vs to our beds : he hath prison-houses & wardes to keep vs fast : Dan. 4.20 . he bound Nabuchadnezar with chains of yron : he bound Adonebezek vnder the table , and Zedekiah , Iudg. 1.7 . 2. King . 25.7 . king of Iudah , was caried bound to Babel , and cast into prison . And haue we not seene with our eyes , heard with our cares , & read in histories , that the prison-houses haue beene so plenished with Noble Persons , Princes , Earles , and lordes , ( I omit Gentlemen & other Commons , because it is so vsuall ) that they could scarce containe them ? If ye inquire the cause why they are casten into bonds : it is answered , For debt . And next , if it be asked , how did they contract that debt , and spend their reuenues ? was it vpon the honourable affairs of their country and king ? was it for the prouision of their children , to bestow them honourably in marriage , or such like ? It is answered , No forsooth . Then it is demanded thirdly , What it can bee that hath brought so great Men to strait wardes ? And then it is replied , He was take in the prison of a whoores chamber , and shee by her prodigall maintenance hath brought him to this prison . Whoores bring men to Prison . So Samson being first caught with Dalilah , is afterwardes conuoyed to the prison of the Philistims , and constrained to grind in their Milns . But let vs sarre rather bind & imprison them first , that they bind not vs . Better slay them , than they vs . But would to God that these externall cordes , bondes of yron , and prisons of stone , Man is bound with his owne sinnes . Iude vers. 6 Matth. 22 13 were the worst . But the eternall God will lay hand vpon that wicked and prophane man , and bind him hands & feet , with the bonds of his owne sinne , ( which are spiritual bondes ) and cast him into euerlasting chaines , vnder darknes , to bee reserued to the last day ; deliuering him to the lailor , and the lailor shall cast him into vtter darknes : Esay 30.33 into Topheth , which is prepared for the king : the fire whereof is kindled by the breath of Gods own nostrels , as a riuer of brimstone : Zach. 9.11 which is a pit without water , and the prison of which Peter speaketh , 1. Pet. 2.4 . and 3.19 . whereinto the Angels were casten , and deliuered into chains of darknes , to bee kept in damnation . If ye therefore be not afraide of these earthlie prisons , into the which no doubt your sinne will bring you , if ye doe not repent in time , and namelie those sinnes of adultery & whoordom ; yet feare the eternal chains and prison , whose doors shall neuer open , Nota. neither is there any means to escape them ; but yee shal be sure to lie there perpetually , tormented with the Deuill and his angels . Iudge yee then , I pray you , if yee haue not bought so short a pleasure at a deare rate , Samsons third punishment . Iudg. 16.21 . The abuse of libertie brings men to slauerie . Ier. 2.24 . which will cost you euerlasting paines .

Samsons third punishment is , that bee must grind in the Milne . Which letteth vs see yet farther how that the abuse of liberty bringeth vs to slauery . When we are young in sinne , wee goe where wee will , euen with the wilde Asse , till our moneth come , when we shall be taken . The Israelites abusing their libertie , became slaues to the Aegyptians , Exod. 1.14 Matth. 17.24 1. Sam. 8.12 . and made Bricke to Pharoah . They became tributaries to Caesar . Saul tooke their daughters to be washers , and their sonnes to run after his Chariots . Let vs take heed then , euen by the example of others , that wobecome not slaues to sinne and our owne corruptions , lest sinne make vs slaues to men , and their affections . Let vs grinde no longer to the Deuill , lest hee cause vs to grinde to our temporall enemies here , and in hell for euer . He will put vs to the Galleyes , & binde vs to row in chains : he will cast vs vnder his table , as a dog , with Adonebezek , when hee hath cut off our right thombs and toes . Therfore let vs resist Satan in time , and all our filthie lusts , that we be not brought into perpetuall slauerie both of body and soule .

Samfons fourth punishment . Iudg. 16.25 . Now Samsons fourth punishment is OPEN SHAME : wherein wee may obserue the just recompense of Samson in euery thing : his lustfull eyes are pulled out : the abuse of his liberty is turned to bonds : his slauery to sinne , is turned to the slauery of his flesh : & now last , his dishonour to God , God recompenseth Samson justly in all his punishments . 2. Sam. 12.14 . turneth to his open shame . For as the Lord will honour them who honour him ; so hee will dishonour them who dishonour his glorious Name . Samson made Gods Name to be euil speken of ( as Dauid did ) before the Heathen , & slandered his profession : now he is made a publike spectacle before the eyes of Gods enemies . Let no man think those pure in their profession that cry , The Temple of the Lord , Ier. 7.4 . the temple of the Lord , if they denle their body , which is the true Temple of God . Fie , and fie again , vpon the swinish life of the professors of the Euangel of Christ : for the Ethniks ( who made more conscience in their honest behauiour ) Turks , Iewes and Papists , shal condemne them : and it shal bee easier for them at the Great Day , than to such who brag of their puritie in religion , & yet they liue in a shameles impuritie of life : witnessing to all the worlde , Titus 1.16 . that they confesse Christ with their mouth , and denie him in their workes : shewing themselues to be hypocrites , prepared for vtter darknesse .

But let no man misconstruct the children of God , as though hee had casten off those whom he brings to be publik examples to the world vpon open scaffolds , or such like . For God therby will proclaim that he will not countenance those sinnes in his children , God punisheth the sinnes of his owne children here more rigorouslie than hee doeth the wickeds . 1. Cor. 4.9 . which hee will punish in the reprobate ; albeit hee chastise the one , while hee plague the other . Yea , I reade in all the Scriptures , that externallie God dealeth more rigorouslie with his own , than with his aduersaries . Christ was made a publike spectacle to the world : and Paul saieth , Wee are made a publike gazing stocke to man and Angels : but we differ , in that wee are made spectacles for our own sinnes , & hee was made a spectacle for vs . And if it please God to bring vs to bee open martyrs , & so spectacles to the world , let vs see it bee for the Lordes cause , as Samson did : for Causa , non mors , facit martyrem , the cause , not the death , maketh a martyr . Here is the goodnes of God , that he might haue punished Samson by this shame for his sinne , Nota. and yet he turneth it vnto his owne glorie , and maketh him suffer for his cause .

Samsons Triumph .

IT is true which is spoken by the Spirit , Weeping may be at euening , Psal. 30.5 . but joye commeth in the morning : and that which our Sauiour saieth , Matt. 5.4 . Blessed are they that mourne , for they shall receiue consolation : for this Tragoedie of Samsons life endeth with a joyfull plauditie , with the deliuerie of the Church from her enemies , and his owne deliuerie from sinne and shame . But first let vs obserue , Mans greatest necessitie is Gods chiefest oportunitie . that when Samson is farthest dejected and brought to the last and greatest point of disgrace , then the Lord commeth : and it is his proper time when hee worketh , which is contrary to the doeings of men : for when wee see anie exalted to the toppe of their honour , then all men bow their knee to Haman : Hester 3.2 and 5.14 & 6.1 . &c. but when the Gallows is set vp for Mordicai , & sentence giuen out against the Iewes , then commeth the Saluation of God : for when Ionas said , Ionas 2.4 . I am cast out of thy sight , then his eyes were toward his holy place . The necessitie of Iob was the oportunitie of God : Iob 42.10 for being depriued of al worldly comfort , his wife , children , friends , seruants , &c. and all had forsaken him , then the Lord commeth , and restoreth him to all things . David found this same proof , and all the Saincts in all ages , that in their greatest extremities his strength may be manifested to the world , to the glorie of his grace , that flesh & blood should haue no place of rejoycing in it selfe , but giue all glorie to God ; All men forsooke me , sayeth the Apostle , 1. Tim. 4.16.17 . Iob. 9.35 . But the Lord assisted me . As the borne blind being casten foorth of the Synagogue by the Pharisies , was found by Christ , so when wee are rejected by the world , the Lord shall find vs . Therefore let this encourage the Church of God at all times , and all her members ; that howsoeuer the Ship of Iesus bee tossed with waues all the night , Matth. 14.24.25 . yet in the fourth watch the Lord will come , and rebuke the wind and the waues , and make calme the tempests of the Seas , and bring peace to Israel . Next , we see that when the enemies of the Church cry peace , then commeth their sudden destruction . The Philistims are triumphing ouer Samson , & reuiling his God , and praising their god Dag●● , Iudg. 16.24 . that dead monster : and in the meane time God bringeth sudden destruction vpon them . When the wicked are most secure . then commeth destruction . Matth. 24.38 . As in the first world they were eating , and drinking ; marrying , and giuing in marriage ; and the flood came : So when the enemies of the Church are in their greatest joy , then they are singing ( with the Swan ) their owne funerall song . Thirdlie , we must obserue that God restoreth strength to Samson , which he had lost by his owne follie : As God casteth down , so in his owne time he raiseth vp againe . wherein the constancie of God is to bee seene ; that whom God loueth , he loueth to the ende . Samsons foolishnesse could not prejudge Gods goodnesse . So it is certaine , that albeit the Lord wil hide himselfe a little from his Sainctes , and abstract his spirituall giftes from them for a season , aswell to their owne sence & feeling , as to the sight of the world ; Numb. 23.19 . yet it is impossible that God can repent as man , or change his nature , who is immutable , & with him ( as th' Apostle saith ) there is no shaddow of changing . Iames 1.17 Then let vs take heart , euen when wee seeme to bee farthest casten down , and that the graces of God are dried vp vpon vs . For the Lord will alwayes be like himselfe , and immutable . And this is also remarkable , that when the inward graces are restored to the soule , Simil. hee recouereth also the strength of his body : for as it is in corporal diseases , when the noble affected parts are cured and purged , then the exterior partes of the bodie begin to conualesse : That same order God keepeth in our spirituall cure , saying first , Mat. 9.2.5 Thy sinnes are forgiuen thee : and then , Take vp thy Bed , and walke . Dauid felt the proofe hereof , when he confessed his sinnes , and saith , And thou tookest away the punishment of my sinnes . Psa. 32.50 If wee first seeke spirituall Physicke , then wee shall find ease in our temporall troubles . So let vs labour in all our extremities to seeke first spirituall physicke , and reconciliation with our God : and then if it please him , hee will soone ease vs of our temporall troubles . Farther , let vs obserue that the external seale of his graces and marke of his Nazareisme , which was in Samsons haire , is also restored to him before his death . So that in whatsoeuer thing sinne had made him deficient , now grace makes him sufficient . What sinne maketh deficient in vs , grace maketh sufficient . So the presence of God by his grace is able to supplie all our wantes , and losses . As for the pulling down of the house , It may bee thought that Samson desperatelie ouerthroweth himselfe , with the Philistims : but it carrieth no reason with it : for first he is reckoned ( Heb. 11.32 . ) in the catalogue of the faithfull captains of Israel , Whether Samson died desperatelie or not . who by saith wroght righteousnesse , and ouercame Kingdomes : which the Spirit of God would not had done , if hee had died desperatelie . Next , God had not restored vnto him his graces after his fall , but onlie to vse them to his glorie . Thirdlie , Samson intended nothing but the destruction of Gods enemies , albeit with his own losse , whereto he offered himselfe willingly , being a Magistrate , and hauing power to giue his life for the Saluation of the people . The ancient Romans thought it a great honour , Mori pro Patria , to die for their contrey , as Samson doeth here . Samson a type of Christ . Samson was a figure of Christ , who in his life killed many of our Spirituall enemies ; but in his death hee pulled downe the pillars of Satans Kingdome , and ouercame sinne , Hell , and death , that wee may cry nowe , O death , where is thy sting ? O Hell , 1. Cor. 15.55 . where is thy victorie ?

The application of these seuen Lockes . Nowe yee haue heard the seuen Lockes of Samson 〈◊〉 ●●●●gorically the seuenfold grac●● of Gods Spir●● bestowed vpon his children : which seuen Locks , as marks of Christianitie , we shold try if we haue them growing in our hearts . Next , we should learn a caueat by Samsons securitie & facilitie . lest wee giue place to the Deuill , and lest hee spoyle vs of our Spirituall graces . Thirdlie , by his punishments let vs remember that God will not spare his dearest children , if they dishonour his Name . And finallie , by his recouerie wee haue to praise the goodnesse of God , who mixeth his mercies with his Iustice , and forgetteth the sinnes of the elect , and crowneth them with compassions , to his euerlasting glorie : to whom be praise and honour for euer and euer . Amen .

FINIS .