A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

Judges CHAP. XVI.

JƲdges the Sixteenth declareth the last concerns of Samson's Life, Death and Burial: Where we have first the Remarks upon the last Actions of his Life. As,

First, His going down to Gaza, ver. 1. a chief City of the Philistines. Two things may justly be marvell'd at.

N. B. First, How he durst go so soon thither, after his late Slaughter of such a Mul∣titude of their Men? And,

Secondly, How he could be suffer'd to enter a fenced City?

N. B. To these two Questions, it is thus Answered.

First, He might go thither upon some weighty occasion, which is not here expressed.

Secondly, To make some new Attempt upon them, whom he feared not either in their Camps, or in their Cities, after such large experience both of his own Strength, and of God's Assistance.

Thirdly, It appeareth not that he was sent by God thither, but went of his own Mind, presuming upon former Successes, and therefore deserted, and ensnared.

Fourthly, He might go thither Incognito, by Night, unknown and unobserved till afterwards.

Fifthly, He went into a Publick House of Entertainment to refresh himself, in con∣tempt of his Enemies.

Sixthly, He went not to seek, see and have this Harlot for his Carnal Service, that had been to make Provision for the Flesh, &c. Rom. 13.14. And this is scarcely consistent with Saving Grace in a true Believer, so deliberately to contrive an Act of sin.

N. B. Therefore 'tis said, [he there saw an Harlot,] that is Accidentally, and giving way to Lustful Looks, he was overtaken to commit Filthiness with her. Here another,

Mars Videt hanc, Visamque Cupit, potiturque Cupitâ.

This Martial Man (more like Mars than Pan) was Overcome by a Wicked Woman, who had Overcome a Lyon.

Loenam non potuit, potuit Superare Leoenam Quem fera non potuit Vincere, Vicit Hera.

This Strong Man, being forsaken of God, as one out of God's Precincts, and so out of God's Protection, and being left to his own Humane Infirmity, forgeteth himself, that he was not only God's Servant, (as he stil'd himself, Judg. 15.18.) and called of God to be an Holy Nazarite, Judg. 13.5, 7. but also that he was both Judex and Senex, a publick Judge, and an Old Man; and notwithstanding all this, he falleth into that foul Sin of Fornication, having no Wife, &c. He should have pray'd with David, [Lord turn away mine Eyes from beholding Vanity, &c. Psal. 119.37.

The Second Remark is, The eminent danger that Samson plung'd himself into by this Iniquity: The Gazites got notice, compassed him in, but (as God ordered it in ten∣derness to his sinful and secure Servant, 1 Tim. 1.14.) it was hid from them in what House he was harbour'd.

N. B. Had they known, they might have seiz'd upon him in his Bed by Night, therefore not knowing, they set a strong Watch at the City Gate to surprize him at his Departure in the Morning, ver. 2. expecting that by Light they might better direct

their Weapons to kill him, forgetting how well he had used them, when a great Host of them were gathered together in Arms against him, yet a Thousand Men were slain by Samson, &c. but now wary Samson, when he had satisfied his Lust, was watchful against danger, and rose up at Midnight, and took the Doors of the City-Gate, and the two Posts, and carried them up to the top of an Hill, &c.] ver. 3. wherein he was a Type of Christ in his Glorious Resurrection, as afterwards.

N. B. It may well be wondred at, First, That Samson should awake so soon, seeing post Venerem Somnum, Venery makes Men sleepy; but it is supposed by some, that God awaked him by a Dream, and warned him both of his Sin and Danger, not dealing with him according to his Demerit, knowing, the Root of the matter was in him, so the Spirit did not yet loath his Lodging, though he had just cause to do so.

N. B. Secondly, 'Tis a Wonder what was become of the strong Watch at the City-gate, that they opposed not Samson in his pulling down the Posts and Door: As to this, 'tis supposed Samson's coming upon them so unexpectedly at Midnight, (whom they expected not until Morning, and accordingly were but preparing to make resistance) this put them into such a frightful Astonishment, that they all very stoutly betake them∣selves to their Heels, and leaves the Gate to guard it self against Samson.

N. B. Thirdly, 'Tis a Wonder, that Samson's foul sin had not provoked God t•• with∣draw his strength from him, as his sin with Delilah did after, when she rob'd him of his Hair.

Answer. But this Harlot prevail'd not so far with him, he retains his Hair, and so his Strength still; besides, his Strength was not a Grace but a Gift, which might be na∣turally in a Graceless Man, and therefore might continue in a Gracious Person, notwith∣standing his heinous sin; but it must farther be supposed, That upon the Divine Warn∣ing in a Dream, God brought and wrought Samson into a Repentance for his sin; at which the Lord pitty'd and pardon'd him, and likewise preserv'd him and his strength in him, to work his own Deliverance, by pulling up the Posts, Bars and Wicket-Door, &c. whereby he made his Escape.

N. B. Fourthly, 'Tis a Wonder they did not pursue him, seeing (as some say) the Watch-men were asleep (while Samson did this Feat) in the dead of the Night, the noise of pulling up and falling down of the City-Gate, could not but awake them, and Samson could not flee fast away, but very slowly with so much lumber upon his Shoulders; To which may be Answered, Their Courage might well fail them for a Pursuit, because they knew that Samson, only with the Jaw-bone of an Ass, had laid Heaps upon Heaps of a prodigious Field Army, what could a few Watch-men do in their pursuit of him, who was now better Armed for his own defence, and for their of∣fence, having the Wicket-Door as his Shield wherewith to secure himself from all their Weapons, and the Iron Bars of the Gate wherewith to Mawle all Persons that durst Assault him.

The Third Remark is, Samson's Loving another Woman of Soreck (as before he had Loved a Woman of Gaza) ver. 4. this was not long after that: But the Question is, Whether this latter were not with a Lawful and a Conjugal Love, so as to Marry her? Thus divers of the Antient Rabbins say, and with them Chrysostom, Prosper and Pererius do concur, but others affirm, that it was with a Lustful Love wherewith Samson Loved Delilah, and she was his Whore only, and not his Wife upon those Grounds.

N. B. First, Had she been his Wife, then the Philistines would not have been so Confident, or rather Impudent so uncessantly to sollicit her to betray her Husband; the Natural Affection of a Wife would have obliged her to better things, than so sordidly to betray him.

The Second Ground, or Reason is, had Delilah been his Wife, then would Samson have carry'd her home to his own House, as Husbands use to do with their Wives, and as he would have done with his Wife at Timnath, had she not proved Treacherous to him, during the Seven Days Marriage-Feast.

N. B. The Third Reason is, It is apparent from the whole Tenure of this History, that Samson Lodged in Delilah's House, and not she in his, for then the Philistines durst not have lurked in their Armour, so oft and so long, had it been in Samson's own pro∣per House.

N. B. The Fourth Reason is, The Confidence that the Lords of the Philistines had in her, and their promising to her a Thousand Thirty and Five Pound, if she could betray him into their hands, and indeed the whole course of her Carriage toward Samson, do plainly discover, that she was a Mercenary and perfidious Harlot, and not a Lawful Wife to him.

The Fourth Remark is, The sad Fate that befel Samson, by the Flattery, Importunity, and Treachery of this Wicked Woman toward Samson, until at the last she bereaved him both of his Hair, of his Strength, of his Eyes, and of his God also, &c. from ver. 5. to ver. 21. wherein many Ascents are gradually to be observed.

N. B. As First, His Relapse into the same sin of Harlotry, before he had throughly repented of his former Faultiness which was at the bottom of all those Mischiefs that did befal him afterward: The Orifice of his Lustful Looks was not yet rightly stopped, and this pulled up the Sluce to let in a strong Torrent of Misery upon him. Oh happy had it been with Samson, had he learnt that Lesson from the Patriarch Judah [and he knew her again no more,] Gen. 38.26. but Samson's Sin, was a Sin of Custom. And much more Happy had he been, if he had learnt that Lesson of Chastity from Chaste Joseph, who durst not commit that Luscious Ʋncleanness, so much as once; looking upon it as a great Sin against God, and therefore could not be moved with the Reiterated Importu∣nity, and Gipsie-like Impudency of his Wanton and Wicked Mistress. Gen. 39.8, 9. Nor had he learnt from Holy Job, to make a Covenant with his Wanton Eyes, Job 31.1. Oh how good is that Saying of Solomon! A Whore is a deep Ditch, they are Abborred of the Lord that fall into it, Prov. 22.14. but that Scripture, Hebr. 11.32. makes us be∣lieve ••etter of Samson here.

N. B. The Second Step in order to Samson's Relapse is, The Lords of the Philistines, do Hire with a vast Reward, this Hireling Harlot, to try her Meretricious Tricks upon him, ver. 5. they proposing only, [to Bind and Humble him,] they would not say down∣right, [that we may kill him,] lest that should seem to sound over-harsh in her Ears, who had embraced him as her Paramour: Yet this they Intended, though that only they pretended, as plainly appeareth by the sequel, ver. 21. though they propound their design in softer words, lest she should be moved to pity him, and their Project be spoiled.

N. B. The Third Step is, Then falls Delilah to work with her Flatteries, ver 6. when those Lords had engaged their Honours to give her above a Thousand Pound, which was more than ever she could expect from Samson's Service: Then began she her Charm∣ing Wheedles, not bluntly at the first blurting forth her Suit, [Tell me, I pray thee, wherein thy great strength lyeth:] But no doubt introduceth it with some smooth Ha∣rangue of admiring his Exploits, magnifying his Valour, and Adoring his Person for his Conquests; all which she set off with the most Amorous Embracements, saying, This my Request is only to satisfie my own Curiosity; and to free him from all suspition of Treachery, made him many Promises, and likely confirmed them with Oaths (a Di∣alect common among Harlots) that she would keep it as a great Secret to her self.

N. B. Some say, that Samson at some time or other (in some of his Venerial Tran∣sports) had given out some hints that his great strength lay in something, whereof he might be deprived, though he had not told wherein as yet, and now is most hardly drawn to it, this made her so much Inquisitive.

N. B. The Fourth Step is, Samson's eluding her with three mocking Tricks, ver. 7 8, 9, 10, 11, 12, 13, 14. loth he was to reveal the Secret to her, having so lately been cheated with that Deceitful Daughter of Timnath, notwithstanding all her Promises and Oaths to conceal his Riddle: Yet find we him guilty both of Sin, and of Sublime Folly, in his Evasions to his Harlot. For,

First, The Sin of Lying was found in him (which must not be found in God's Children, Isa. 63.8.) and that three times one after another, though he dress'd them up with such Circumstances, as might make them seem most probable, &c. for none of those three Experiments took his Strength from him.

Secondly, Sublime Folly seiz'd upon Samson here, in encouraging at all his Inquisitive Strumpet, whom he should have Check'd at the first, and not have feigned one false cause after another three times, when he knew she would make Experiments thereof upon him, and that she had Armed Philistines lay lurking in her House ready to appre∣hend him, if once she could but effectually render him capable thereof, and until the Ex∣periment proved true, they durst not for their Ears appear and shew themselves.

N. B. Though all this might be acted by Delilah upon Samson, in a way of Sporting, Pastime, and Wanton Dalliance, the more to hide her Hellish Design, yet Samson had many Hints of suspecting her Fidelity, and time enough to deliberate his Danger, seeing there must be a due distance betwixt one of these Experiments and another, for it could not consist with this Womans Wilely and Wicked Wit and Crafty Policy, to try her Tricks immediately one after another: Had she presently attempted them, af∣ter

every foregoing Failure and Defeatment, this would unavoidably have then wrought a Jealousie of her Perfidiousness in him; therefore she watch'd her opportunity when she found Samson most Complaisant, and in a good Mood, being Bewitched with her Allurements.

N. B. Which is a plain Evidence, that Samson was now under notorious Infatuation, for as he had now forsaken God, so now God had forsaken him, and had withdrawn from him the Principles and Practice even of Common Prudence; otherwise the frequent reice∣ration of this Harlot's Request, and her so vehemently urging him to grant it, had cer∣tainly created some suspicion of her Evil Intention against him.

N. B. And so Sottish was Samson become now with her Intoxicating Charms, that she can give him the Lye, ver. 10. and he tamely takes it, which, out of anothers Mouth (as the saying is) would have deserv'd a Stab; but so stupified was he with her Bewitching Inchantments, that she may say any thing, do any thing to him without so much as a Reproof: And though Samson might sport with her in the two former Experiments, yet began he to doat more in the Third, wherein he came nearer the Mark in telling her, [She must Weave the Seven Locks of his Head, &c.] which she did, and more too, than he directed her, for she fasten'd his Hair (thus Woven) with a Pin to the Beam; and to make surer work, she lulls him asleep upon her Lap.

N. B. 'Tis a Wonder those Armed Philistines were not call'd out by her to fall upon him when fast asleep (as is said, ver. 14) but those Timorous Souls durst not venture to rouze a sleeping Lyon, She awakes him, and he went away with the Beam and all, &c.

N. B. The Fifth Step is Samson's Sottishness in telling her all his Heart, at the Harlot's Fourth Assault, from ver. 15. to 21. Whoredom had so taken away his Heart, Hos. 4.11. and Wine, wherewith she had Intoxicated him, that she had got now the possession of it: 'Tis the nature of those Sensual Sins to besot Sinners; and not only Josephus, but al∣so Ambrose, Basil and Theodoret tell us, That she gave him a Sophoriferous Potion, which made him Drunk and Sleepy, taking away the use of his Reason; 'tis no wonder that her Alluring Insinuations, and Vehement Importunities▪ at last Conquered him who was otherwise Unconquerable: She had Wheedl'd him with her, [How canst thou say, I Love thee,] probably it had been a common Complement in Samson's Courting her, [I Love thee dearly, Delilah] with this she twitteth him, as if it were only from Teeth outward, and an empty sound and shew to serve his own turn.

N. B. Then she pressed him so vehemently with her Uncessant Importunity, that she wearied him of his Life; Dalilah (of Dalal, Hebr. to Exhaust, or Impoverish) now doth both these to him; and now being Tormented between two contrary and Violent Passions (as is Corn between two Mill-stones.

First, A Desire to gratifie her whom he so excessively doated upon: And,

Secondly Fear of betraying himself into the Hands of the Malicious Philistines which (he had thrice already seen) were ready to fall upon him, yet now having sin'd away his God who had hitherto both protected and directed him; 'tis not to be wondred if Samson chose the worse part, and tells all, &c. whereby he came to fall into many fol∣lowing Miseries.

N. B. Nor may we think that his Hair was either the cause, or the seat of his Strength, so as the loss of the former must naturally bring the loss of the latter, but the preser∣ving of his Hair, was the Condition and Ceremony of his Nazarite's Vow only, Judg. 13.5. Numb. 6.5. the loss of his Hair, was a breaking the Condition of his Covenant, and therefore is noted as the Moral Cause of God s departing from him, and of his own now humane weakness.

N. B. Delilah understanding this Mystery out of Samson's Mouth, makes him sleep, leaning his Head upon her Knees.

N. B. No doubt but the Money which the Lords of the Philistines brought in their hands to her House, influenc'd her (as a Monarch) to manage her matters to the best advantage for their Mutual Devilish Design: She had a Barber ready to cut off his Locks with a gentle hand, yet was she secure enough now, because she had cast him with her sleepy Potion of mixt Wine (which he as a Nazarite ought not to have drunk of, Judg. 13.5. Numb. 6.4, 5. &c.) into a dead Sleep.

N. B. And suppose he had awaked with the noise of the Scissers clipping of his Hair, yet had she her Excuse prepared to flap in his Face, had he asked, [What are ye doing, &c?] She could have answered, What we are doing, is only an Innocent Intention, to try the Truth of thy Affections to me, and the sincerity of thy last Relation, which I have just reason to doubt of, because of thy Dissimulation with me three times before, &c.

N. B. And when she had polled off his Locks, she began to afflict him; that is, to pinch and affright him (when she saw he Awaked not) and to cry loud in his Ears, [The Philistines be upon thee Samson,] till she had Awak'd him; and then perceiving that his Strength was gone from him with his Hair, because he could not shake himself, as he had done heretofore in the former false Experiments.

N. B. She delivers up the desired Prey into the Hands of the Five Lords, who willingly then paid her a Thousand and Thirty Five Pound, for her Meritorious Wickedness; and first they put out his Eyes, which had been the first Loop-holes to his Lust, ver. 1. and then they led him away a Blind Captive to Gaza, where he was first Captiv'd to his Lust: Now the loss of his Eyes lets him see his sin; nor could he sooner see all the sin he had committed, till he saw not at all: They bound him with Iron-Chains, and made him grind in the Prison-house, like a Slave, or rather like an Horse, that he might earn his Bread before he must eat it, &c.

The Fifth Remark is, Samson's Death, set forth by its several Circumstances. As, (1.) Time. (2.) Place. And (3.) Manner.

First, The Time when the Philistines Anniversary Feast, and great Sacrifice to Da∣gon (their God) happened to fall out, a long time after that Samson was thus fallen into their hands: It may well be supposed about three or four Months before the Feast fell, for three Reasons.

N. B. First, 'Tis improbable the Philistines would have deferred so long (after they had surprized Samson) to praise their Idol for delivering him into their hands, had they not put it off till their Feast Day came.

N. B. The Second Reason is, There must be a due time allowed for the growing again of Samson's Hair, which is expresly said to be done at this time, ver. 22. and this must require three or four Months for his Hair to grow again to its former length and thickness, after it was clip'd off, or shaven by Delilah's Barber.

N. B. The Third Reason is, Samson must have some such time, wherein to be through∣ly humbled for his heinous sins, to renew his Unfeigned Repentance in accepting the Pu∣nishment of his iniquity, Levit. 26.41. and to reinstate himself into his Vow of Nazarite∣ship (which he had so brutishly broken) as was allowed for Nazarites to do, Numb. 6.9. &c. but above all, wherein to be reconciled to God, and to recover his Favour which he had notoriously forfeited: Now this must require some considerable time to be done in; for 'tis God's ordinary Method, that there shall be some proportion be∣twixt Man's Sinning, and Man's Sorrowing; as Manasseh had sinned greatly (in Defying of God, in destroying and murdering of Men, and in Deifying and Worshipping of Devils) therefore must he sorrow greatly, 2 Chron. 33.12. So Samson had a long time in Sin∣ning greatly, accordingly he must have a long time in Suffering and Sorrowing greatly, as no doubt but he did for the loss of his Eyes; and not only for that, but also for his be∣ing fettered with Fetters of Iron, which he was now too weak to break, and which reminded him, how he had suffered himself to be bound with the Green Withes of Sen∣sual Pleasure; but above all, for his working like an Horse in the Mill for three or four Months together, under the Philistines Lashes; all this made him a praying, ver. 28. and a believing Penitent, Hebr. 11.32. and beloved of God again after all.

The Second Circumstance is, The place where Samson Died, which was in Dagon's Temple; great preparations were undoubtedly made in this three or four Months time, to Celebrate this Customary Annual Feast, and that with more splendid Solemnity, be∣cause both Princes and People were now to offer a great Sacrifice to Dagon, their God, and to Rejoice together in their Praises to the Idol for delivering up their great Enemy Samson into their hands, ver. 23.24.

N. B. This Dagon is supposed to be Triton, one of the Pagan Sea-Gods (with Neptune) whose upper part was like a Man, and whose lower part was like a Fish, whence there is mention made of Dagon's Hands, but none of his Feet, 1 Sam. 5.4. and yet the Idol was call'd Dagon of Dag, which signifies a Fish in the Hebrew Language; because the Philistines lived upon the Sea Coast, and not far from Egypt (where some of their Gods were Worshiped in the form of Fishes) they likewise must have a Sea-Idol, whom they now met together in a Prodigious Assembly, to Adore for this singular Favour, in the Temple which they had Consecrated for his Worship.

The Third Circumstance is, The Manner how Samson Died; wherein those Particulars may be observed. As,

First, Samson is sent for (after they had Feasted themselves to the full) to make them Merry, ver. 25. this was done both Actively, by putting upon him some Ridiculous

Attire and Actions, that he might act like a Natural Fool for their Sport and Pastime; and Passively, by making him the Subject of their Scorn and Laughter, pointing the Finger each one at him, saying, [Behold the Blind Fool, what fine Sport he maketh us.] All which he patiently endured, wherein he was a Type of Christ, whom his Enemies made the Subject of their Scorn and Malice, Matth, 26.67, 68. and 27.29. David complains he was the Song of the Drunkards, Psal. 69.12.

N. B. 'Tis a Wonder how such a Generous Soul as Samson was, could submit to be their Fool in the Play, and did not rather destroy himself, as Cleopatra did her self, from the greatness of her Spirit, disdaining to be derided when she was to be led in Triumph by the Romans, &c.

N. B. But we may well suppose, that Samson here did not altogether unwillingly commit some mistakes in his acting the part of a Fool, because he was Blind, but might willingly also act some Foolish Actions, to make them as blind as himself, that they might not either discover, or suspect his intended design; they set him between the Pillars, where he might best be seen of all; but surely God had his Holy Hand in it for a farther Mischief to the Philistines, so it much promoted Samson's private Project of bringing (as we say) an Old House over their Heads, while he lull'd them asleep by his Complaisant Diversions between the Pillars, whereby he prepared a way to his own intended design for their Destruction.

Secondly Observe, Samson being placed between the two Main Pillars▪ whereon the Temple stood (though there might be many other lesser Pillars beside) by the Lords of the Philistines themselves: He now desires the Boy that led him (as a Blind Man) to put him in such a posture, that he might reach both the Pillars with his hands spread abroad, ver. 26. pretending only that he might lean upon them, having many Causes of much weariness, not only by his continual grinding in the Prison-Mill, and by their violent haling him in all haste beyond his usual pace, to come and become a Pastime to them, but also by his standing there to make them Sport, a Work his Noble Mind must soon be weary of.

N. B. Nor may we wonder, either, First, That Samson knew those two Pillars did bear up this Temple; for he might before this, have seen it so with his Eyes, or heard it by the Relation of others. Or,

Secondly, That such a Malapert piece, as this Philistine Boy (that led him) should not saucily scorn his Motion, while the Lords looked upon him, but so willingly complys, and gratifies his Request; this surely was from God, who has all Hearts in his Hands.

Thirdly Observe, Samson being sensible there were about Three Thousand Philistines got together within this House to Worship their Idol, and to make a Mock of himself, ver. 27. as he leaned on the Pillars, so he leaned upon the Lord also, Prov. 3.5. and not upon hi•• Hair new grown, therefore prays God to give him new strength once more, &c. ver. 28. which doubtless was a Prayer of Faith, and the fruit of his true Repentance, wherein he doth not seek Revenge, as a private Person, but as a publick Judge, upon God's Enemies, now Worshipping Dagon, and Worrying himself.

N. B. Then God, that hears not sinners, Joh. 9.31. heard him, and gratified him in the Effect.

Fourthly Observe, Samson bowed himself with all his Might, pull'd down the two Pillars, and the House withal, whereby all in it, both Lords and Losels perished together, and himself with them, ver. 29.30. Slaying more at his Death, than he had done in his Life, wherein he was a Type of Christ also, Hebr. 2.14. Nor may we look upon Samson here as a Self-Murderer, because he acted herein by an extraordinary Instinct of God's Holy Spirit (that moved him to pray thus) and from his fervent Zeal to become a Sacrifice for publick good, next to God's greater Glory.

The last Remark is, Samson's Burial by his Relations, ver. 31. which was an Act of Transcendent Love, considering their danger in so doing, from the now enraged Phi∣listines for the loss of their Five Lords, and some Thousands of their principal Men: The Survivers therefore were more like to cut Samson's Carcase into a Thousand pieces, and cast them to the Dunghil, than consent that his Kindred should be allowed to give him a decent Funeral. Notwithstanding all this, they made a bold Adventure, and succeeded with safety. Because,

First, The most Barbarous Nations denied not Burial even to their Enemies, and would oft-times permit this to be done by their Friends.

Secondly, Samson had taken all the blame to himself of this Dismal Destruction of them, in destroying himself with them, for which his Innocent Relations could under no pretence be punished.

Thirdly, They were now under such a dreadful Consternation among themselves (that survived this late fatal Fall) that they had neither Leisure, nor Pleasure to take Revenge of his Guiltless Relations.

Fourthly, This Demolishing of Dagon's Temple, had destroyed both the Many and the Mighty of their Men, which weakened their Forces so, as they could not easily rally and recruit for Revenge, &c. And,

Fifthly, Perhaps God had mollified their Hearts with this Bloody Blow so, as that they would not give any new provocation to the Israelites, who had so far kept their Covenant of Subjection under them, as to deliver up Samson into their hands, &c. And now they could be content. so they might enjoy their own in Peace.

N. B. In Samson's Death ended the Twenty Years of his Judgeship, ver. 31. which is here added to explain Judg. 15.20. as to the period of that Term.

The Conclusion of this History of Samson is to demonstrate the Parity and Disparity be∣twixt Samson and our Blessed Saviour.

First, The Parity and Congruity, he was a Type of Christ the Antitype. As, (1.) His Birth was foretold first to his Mother, and then to his Father, Judg. 13.3, 11. So it was of Christ, first to Mary, Luk. 1.30. and then to Joseph, Matth. 1.20. (2.) Samson signifies a little Sun, at suprà, so Christ is the Son of Righteousness, Mal. 4.2. (3.) Samson was a Nazarite, so was Christ, Matth. 2.23. (4.) Samson's Bride was a Stranger of the Philistines, so Christ's Spouse is of the Gentiles, Isa. 55.5. Aliens to the Life of God, Eph. 4.18. and Enemies of God, Rom. 5.10. (5.) Samson Conquered a Lyon, so did Christ that Roaring Lyon Satan, Hebr. 2.14, &c. (6.) Samson found Honey in the Lyon's Carcase, so Christ gives this Honey of Comfort, as out of the Carcase of the Conquered Tempter, to us who are Tempted in like manner, that he who overcame him for us, will likewise overcome him in us, Hebr. 4.15. (7.) Samson Posed the Philistines with his proposed Riddle, so Christ the Pharisees with his Parables, Matth. 13.11, 34. (8.) Samson carry'd off the Gates of Gaza, so did Christ the Gates of Death and of Hell at his Resurrection. (9.) Samson was Blinded, Bound in Chains, and Derided by the Philistines, so was Christ by the Priests, Pharisees, &c. (10.) He likewise stretched forth his Arms from Pillar to Pillar, as Christ did his upon the Cross. (11.) He slew more at his Death; than in his Life, so did Christ, 1 Cor. 15.57, &c. (12.) He was Buried by his Bre∣thren, so was Christ, Luke 23.53.

Secondly, The Disparity betwixt the Type Samson, and our Saviour the Antitype. (1.) Samson when he was betrayed into his Enemies hands, &c. did lose his Strength, &c. but so did not Christ, for he then beats his Enemies back to the ground, Joh. 18.6. Yea, and he could have commanded Millions of Angels for his Rescue, Matth. 26.53. &c. (2.) Samson's Bride was taken from him, and given to another Man, &c. but the Church (our Lord's Bride) cannot be taken out of Christ's Hands, John 10.28. the Gates of Hell cannot prevail against his Spouse, Matth. 16.18. this burdensome Stone breaks their Back, Zech. 12.2, 3. (3.) The Death of Samson's Foes, was Samson's Death with theirs; but so it was not in Christ's Case, for Christ's Foes could only bruise his Heel, Gen. 3.15. They could not break his Head, as he did theirs, and that Old Serpent's also who set them on work, &c. (4.) Though the Parity run parallel betwixt these two, in both Samson's having Seven Locks, and Christ's having the Seven Spirits of God, Revel. 3.1. and likewise in Samson's Strength laying lurking in his Prison, which re∣turn'd again upon the Growth of his Locks, &c. Thus also the power of Christ's Di∣vine Nature did seem to lay lurking for Three Days in his Grave, but returned upon the Third Day to raise him up again; yet the Disparity runs far wide beyond the Pa∣rallel Lines in sundry Particulars. As,

First, Samson's Locks of Hair were but Excrements of Nature, (which were easily looseable) so nothing comparable to Spirits, which are the Quintessence and Excellency of all things, much less to the Spirit of God, which cannot be lost, but shall abide for ever in those to whom it is given, Joh. 14.16.

Secondly, Samson's Strength (when it returned) served only to kill himself (among his Foes) but he had no power to raise up himself to Life again, as our Lord had, who had power to lay down his Life, and power to take it up again, John 10.18.

Again Thirdly, The Type falls far short of the Antitype, insomuch as a little Sun falls short of the Light of the World, John 8.12. and the Creature, yea, and a Sinful Creature is less than the Holy Creator, by whom all Persons and things were made, Joh. 1.3. Col. 1.16, 17, 18. Hebr. 1.3, &c.