grace for else he should haue feared and relented for that which he had done And thereby we may see what little place there is for reproofes reprehensions among Christians such a one as Saul was though there be neuer so iust cause giuen thereof and how men harnesse arme themselues against the same by preuenting them and by defending and iustifying that in themselues which is vile and naught yea and they will haue them whose office it is to tell them of their faults to know and thinke that they are as well reformed as the best reformers themselues and when all that liue with them see their liues full of disorder yet not onely they will acknowledge no such thing but contrarily they boldly beare out all and defend their own doings True it is they will not say they doe wickedly and that they will doe so still for then it might bee hoped that they might be made ashamed of so great boldnesse but they doe worse for they call euill good and so being wise in their owne conceite they shew that there is more hope of a foole then of them Pro. 26. The best men and most approued seruants of God that we read of how good soeuer they were yet in the time wherein they liued would ordinarily and daily humble and cast down themselues before God because they were sinners and say Lord if thou looke straightly what is done amisse who shal be able to abide it Psal 130. And our Sauiour hath taught his that when they haue done God the best seruice yet that they should count themselues but vnprofitable seruants Luke 17. 10. If the best be but vnprofitable and that God may iustly challenge them who seeth not that they are farre of from a good estate and condition who blush not for the manifold sinnes which they are priuie to in secret and which men are able to bring against them openly And yet as fearefull a condition as this is to this point multitudes are come in this our age that as some are growne so seared and hardned that they will not at all come to the light least their euill deedes should be made knowne Ioh. 3 So many other so handle the matter that whatsoeuer reproofes they heare that doe most concerne them they will admit none but hate to be reformed because they loue darknesse more then light and with the Adder stop their eares at the voice of the charmer charme he neuer so wisely And as they shift off reproofes in the publick place after this manner so they haue learned as cunningly to deceiue themselues in priuate For as this age affordeth not many who are so careful to liue innocently in their owne life that they may be bold to tell others of their faults so they which are such that they dare rebuke a mortall man for taking away honor from the immortall God they are knowne well enough and noted for the most part and they who are faultie and offensiue in their liues will be wary enough how they come into their companies especially they will be sure to haue no familiaritie with them that so they may be free from their reprehensions counting such no better then mad men 2. King 9. 11. Againe God his faithfull seruants pray with the man of God in the Psalme 141 Let the righteous smite me And the Disciples of Christ when they were yet but weake hearing their master cōplaining that one of them should betray him could not be quiet nor satisfied vntill they might be resolued which of them was the offender and therefore said one after another Master is it I is it I But how many on the contrary are so far off from this readinesse to heare of their sinnes that if in publique preaching they heare any thing to sound that way and to come neare them they deadly dislike it neither doth any thing make their liues more pleasant and better liking to them then in their deepest securitie to be without reprehensions nor nothing more sting vexe them then when they are constrained to heare iust rebukes So farre are they off from reprouing themselues secretly as if one should marke it or could know what they doe that hee should not heare one of many to say what haue I done I graunt that reproofes must be kindly not arrogantly ministred that it may beseeme the reprouers They therefore haue great grace who haue learned and are resolued to heare and admit the words of exhortation to be subiect to reproofes with willingnesse that they may be kept from euill But Lord how many haue turned away from receiuing admonition and correction till with the foole in the Prou. 5. they say I was almost brought to euill for it And this be said by occasion of Sauls preuenting the Prophets rebuke Doct. 2. No mans way is euil in his own eyes We may further gather here by this that Saul could make an euill matter seeme so good as hee made his seeme to be that if euery man may be allowed to tell his owne tale the worst person will seeme honest and the baddest case appeare to be good For why men can so paint and disguise themselues that they wil nothing shew themselues to be such as indeed they are but farre better and more gracious For when God himselfe bewrayeth and setteth out here Saul to Samuell to be so euill that he repented that he had made him king ◠yet doth he at the first greeting and meeting of Samuell so commends and magnifies his owne doings vnto him that he freed himselfe from all blame so that no man vnlesse taught of God would once haue thought that he had beene faultie and worthie to be reproued to the which end yet Samuell came vnto him like Gehazai who when he had by shamelesse lying inriched himselfe and deserued no more to remain in his place yet appeared before his master boldly as if he had done no such thing being asked from whence he came which might secretly haue made him appaled knowing himselfe guitie yet blushed not a whit but answered saying thy seruant hath beene no where euen as the Harlot who when shee hath done wickedly wipeth her mouth and saith what euill haue I done Talke with an hundreth men who haue suites and controuersies with others scarcely shall yee finde one who hath told his tale simply and according to truth as it will appeare when they come face to face with their aduersaries so great cause saw the wise man to giue a charge to all vpon so good proofe as he had that a man should heare both parties and that who so giueth sentence in a matter when hee hath heard but the one it shall be a shame vnto him when the other shall come forth to be heard Nay to come to matters which doe more nearly concerne the Lord how many of those that professe the Gospell will seeme to others to be a reproach to it but
it and wash it away boldly and slightly as if it were nothing as the Harlot wipeth her mouth and sayth What euill haue I done The reason is that they erre grossely and are corrupted in their iudgement and haue euill and corrupted consciences and they are so seeing their liues are naught and so they will haue them and will not bee reclaimed but to maintaine their euill doings they blind-fold themselues wil not see euen that which is most grosse but call euill good and error truth and so it commeth to passe as it is to bee seene this day that in the middest of fearefull and notorious offences yet it shall scarcely bee perceiued in persons or townes that there are many which see it in themselues or lay to heart the wickednesse of others by which it mayeasily be gathered that they see no great thing amisse One shall espy faults enough in another and another in him again and many wrongs and iniuries are cryed out of and complained of but rarely shall yee see him who steppeth forth with Zaccheus or Paul and saith I am the offender I will make restitution many smart who are innocents and suffer without a cause both taunts and mockes and false accusations and reproch euen for well-doing and for true and sincere seruing of God Yea notwithstanding godlinesse and the Gospell which teacheth it are both maintained by a most gracions Prince so that they haue no Law to iudge them by And what measure think wee should the righteous seruants of God receiue at the hands of the vnthankfull and wicked world if they had liberty to pursue such with sword punishment as they doe with malice in their stomach and with their mouthes so that many baytings and disgraces the innocent seruants of God sustaine in the world but where are they that come forth with Paul aud confesse against themselues that they haue persecuted the Church of Christ and haue spoken and intended euill against them without a cause Of the infinite whoredomes cryed out of brought to light yea and that in the open courts how many do we see come to make satisfaction to the people of God or if some be brought forth against their wils yet how few shall bee heard of who in token of their true repentance accuse themselues and confesse to their own shame and that as willingly as euer they committed it which yet they ought to doe that they are the great sinners that are spoken of that fill the Countrey with fearefull reports that thus with the penitent woman in the Gospell they might reuenge themselues Thus I might go thorow the pack of filthinesse committed in the world and iustifie that which I haue sayd that how bold soeuer men be in committing of them and how common soeuer the greatest faults are with them yet it is rare to heare one of many to say What haue I done but are so far from any checke and pricke of conscience for them that when they are pressed with them by preaching when a man would thinke they should not be able to go vnder the burthen yet euen then they are nothing touched but beare downe all threatnings of God and reprehensions lightly either contemning them or scoffing at them or at the most not laying them to heart and labouring to thinke of them as they heare the Word of Ged to censure them wherby it may easily be gathered that they see little or nothing worthy to bee found fault with in them and therfore cause as much as in them lyeth the preaching of the Word of God to bee thought needlesse which God hath commanded so strictly in season and out of season to bee preached so that men say it is that which causeth all strife and contention in townes and which bringeth all other calamities vpon the people The Deuill hath wayes enough both before they commit it and afterwards when they should repent of it to extenuate it and make it seeme small till it bee too late and till the workers of it haue too long lien hardned in it and then he aggrauateth at their death or by some sting of conscience which they cannot quench and put away and he fiercely assaulteth them with strong perswasions that it is so great that it cannot bee forgiuen and so is ready to driue the poore sinners to desperation yet hee then maketh their offence greater and more fearefull then the Scriptures themselues doe for his property is to come and appeare to a sinner first as a tempter before he commit it and after as an accuser when hee feeles the burthen of it And all this erroneous iudging of sinne in that they come short or goe too farre commeth from hence that men beleeue not the Word For either they call a foule and most odious fact an infirmity and make it little as he in the Gospell who sayd when he was a grosse hypocrite Lord I thanke thee I am not as other men or as this Publican or else they make it so monstrous that there is no hope of pardon as did Iudas whereas the Word teacheth neither of both but to make all sinne odious and to bee affrayd to breake the least Commandement that so it may breede mourning and true humiliation and repentance in vs that the more sowrer and bitter wee feele our sinne the more sweet the satisfaction of Christ may be vnto vs But few labour to beleeue this neither are wise enough to see into this mystery for if they did as the merits and death of Christ should euer be sweet and sauoury which now is to the most both common and comfortlesse so should sin bee euer loathsome and fearfull An oath alye deceiuing and slander scoffing foolish iesting a thing not seemely and such like if they were accounted of vs as witchcraft and idolatry wee should little reioyce in our selues till wee did walke strongly armed against them Hitherto these two things haue beene handled in this verse first how odious disobedience is which is commonly committed among vs and that by occasion of Samuels words vnto Saul to transgresse is as witchcraft and not to obey is as the sin of Idolatry Secondly how wide men are from iudging rightly of sinne Doct. 18. Shifts will not serue turne when God comes to to reckon Now followeth the third For by this answer of Samuel reproouing Saul and threatning punishment frō God vnto him it is cleere and manifest that though he had vsed shifts excuses and defences for his doings that they might seem good yet all would not serue for if hee could haue iustified his doings the Prophet would not haue proceeded to threaten the taking away of his Kingdome And this teaches that no colours shifts nor defences will serue vs while God by the Ministry of his Word can conuict vs and our sinnes doe make against vs. For if the Prophet Micah faith that God would not receiue sacrifices nor
seemes good in his owne eyes pag. 21. Doct. 3. The worst somtime will reuerence Gods Ministers p. 28. Doct. 4. The Minister must conuict the hearer of that he teacheth p. 34. Doct. 5. 1 Marke of an hypocriie When hee is conuicted he fals to shifting p. 40. Whereto adde a second marke Hardnesse of heart and boldnesse bewray hypocrisie p. 50. Doct. 6. Whiles we are yet in meane estate each benefit is thank-worthy p. 55. Doct. 7. The greater Gods blessings be the greater shall be our accompt p. 68. Doct. 8. 3 Marke The hypocrite ferueth God by halfes pag. 79. Doct. 9. 4 Marke Hypocrisie accompanied with corrupt lusts as couetousnesse which is the root of all euill pag. 98. Doct. 10. Sin neâ—er goeth without company pag. 105. Doct. 11. Sin lyeth close and bid till the Word discouer it p. 107. Doct. 12. 5 Marke Iustifying of himselfe a marke of an hypocrite p. 116. Doct. 13. Hath two branches containing a sixth and a seuenth marke Hypocrites vnder colour of some good actions would be excused from all blame p. 122. When they cannot then they lay the fault vpon others pag. 123. Doct. 14. The 8 Marke Hypocrites extenuate their sin pag. 145. Doct. 15. The multitude consenteth to euill without scruple pag. 147. Doct. 16. Sacrifice pleaseth not God without obedience pag. 170. Doct. 17. Men are farre wide in their accompt of sinne pag. 193. Doct. 18. Our shiftes will not serue our turne when God comes to reckon pag. 204. Doct. 19. Our sinnes bereaue vs of our best iewells pag. 214. Doct. 20. Gods message must be done to all sorts indifferently pag. 224. Doct. 21. A ninth marke Hypocrites make little conscience of lying pag. 230. Doct. 22. Few to be found who may bee beleeued vpon their word pag. 238. So that God must force their conscience ere they will bewray the truth pag. 243. A question Whether Sauls confession went with Repentance pa. 262 Doct. 23. Tenth marke The hypocrite is like himselfe at his best pag. 273. Doct. 24. The most carelesse hearers shall one day condemne themselues pag. 294. Doct. 25. Eleuenth marke An hypocrite hardens his heart against confession and repentance through hope of secrefie pag. 297. Doct. 26. Gods fauour is pretious to the worst at one time or other pag. 302. A question resolued viz. How farre forth wee may conuerse with such as are offensiue pag. 310. Doct. 27. A Christian ought to doe nothing whereof hee cannot yeeld good reason pag. 322. Doct. 28. Nothing should hurt vs if we cast not off Gods yoke pag. 325. Doct. 29. Twelfth marke Hypocrites may ascribe much to the meanes though they profit little thereby pag. 331. Doct. 30. More will frequent good company then make good vse of it pag. 335. Doct. 31. Hypocrites may alway looke for ill tydings pag. 344. The end of the Table 1. SAMVEL CHAP. 15. VER 13 c. 13. AND Samuel came to Saul and Saul said vnto him Blessed be thou of the LORD I haue performed the commandement of the LORD 14. And Samuel saide what meaneth then this bleating of the sheep in mine eares and the lowing of the Oxen which I heare 15. And Saul said they haue brought them from the Amalekites for the people spared the best of the sheepe and of the oxen to sacrifice vnto the LORD thy God and the rest wee haue vtterly destroyed 16. Then Samuel said vnto Saul Stay and I will tell thee what the LORD hath said to me this night And hee said vnto him Say on 17. And Samuel saide When thou wast little in thine owne sight wast thou not made the Head of the Tribes of Israel and the LORD anointed thee king ouer Israel 18. And the LORD sent thee on a iourney and said Goe and vtterly destroy the sinners the Amalekites and fight against them vntill they be consumed 19. Wherefore then didst thou not obey the voice of the LORD but didst flie vpon the spoyle and didst euill in the sight of the LORD 20. And Saul saide vnto Samuel Yea I haue obeyed the voice of the LORD and haue gone the way which the LORD sent mee and haue brought Agag the King of Amaleck and haue vtterly destroyed the Amalekites 21. But the people tooke of the spoyle sheepe and oxen the chiefe of the things which should haue beene vtterly destroyed to sacrifice vnto the LORD thy God in Gilgal 22. And Samuel said hath the LORD as great delight in burnt offerings and sacrifices as in obeying the voice of the LORD Behold to obey is better then sacrifice and to hearken then the fat of Rammes 23. For rebellion is as the sinne of witchcraft and stubbornenesse is as iniquity and idolatry because thou hast reiected the stord of the LORD he hath also reiected thee from being King 24. ¶ And Saul said vnto Samuel I haue sinned for I haue transgressed the comman dement of the LORD and thy words because I feared the people and obeyed their voice 25 Now therefore I pray thee pardon my sinne and turne againe with mee that I may worship the LORD 26 And Samuel said vnto Saul I will not returne with thee for thou hast reiected the word of the LORD and the LORD hath reiected thee from being King ouer Israel 27 And as Samuel turned about to goe away he layd hold vpon the skirt of his mantle and it rent 28. And Samuel said vnto him The LORD hath rent the kingdome of Israel from thee this day and hath giuen it vnto a neighbour of thine that is better then thou 29. And also the strength of Israel will not lie nor repent for he is not a man that he should repent SAMVELS Encounter with SAVL THE occasion of these words was this The Lord commanded King Saul by Samuel the Prophet that hee should goe and destroy the Amalekites all both man and beast and leaue none of them aliue Touching the cause seeing it were too long to set downe I referre the Reader to Deut. 25. 18. Saul went about this worke of the Lord very speedily at the first as appeareth in verses 3. 4. 5. but as it is commonly seene that men are not so forward and feruent in good attempts vnto the end of them as they are hot in the beginning so it was with him for afterwards when he had taken the King hee shewed kindnesse and clemency towards him contrary to the expresse charge and commandement of the Lord and spared the best of the Cattell and destroyed them not For the which the Lord was sore displeased seeing he had serued him by halfes and done his busines negligently God declared to Samuel how greatly Saul had offended him Samuel was exceedingly grieued for him and cryed to the Lord all night to pacifie him In the morning he rose early to seeke Saul that he might by pittying his estate moue him to pitty himselfe and whiles the offence was yet but newly wrought hee might bewaile it and intreate the the Lord against
it and repent not hardning his heart This was the occasion of these words The Text followes from the 13. verse First Samuel found Saul glorying in his Triumph ouer the Amalekites and farre from any thought that hee had done any euill that hee ought to repent of insomuch that at his meeting of Samuel hee preuented him and beganne to iustifie himselfe as though he had done well before Samuel could tell him how greatly his offence displeased the Lord. Samuel hearing him thus to speake was holden and hindred from telling him what God said to him of Saul for the which end hee came to him and therefore is caused first to conuince him that hee had broken Gods commaundement because hee heard the bleating of the sheepe and the lowing of the Oxen which hee had saued aliue and brought from the Amalakites Saul first excuseth the matter by shifting and not saying any thing directly Then Samuel bad him hearken what God had said of him the night before And he nothing fearing though it is manifest that hee had cause boldly bad Samuel say his minde as though all had beene well on his side Then hee told him speaking from the Lord that hee brought him from a low estate to be a King yet when hee sent him to destroy his enemies the Amalekites hee obeyed him not but did what he thought good But Saul blushed not a whit for al this but washed his words away freeing himselfe from blame and the fault that was he laid on the people that they indeede saued some of the cattle aliue but the matter was small hee said for they did it to offer them to the Lord in sacrifice This answere Samuel shewed to be weake for what said he did God account of thy sacrifice in comparison of obeying him But as small a fault as thou holdst it I can tell thee it will cost thee thy kingdome At that word when he heard of losing his kingdome he was much moued For we see for all his iustifying of himselfe and bold desending of his innocency yet this wrung from him a confession of his fault insomuch that he said the cleane contrary that he had sinned and sought pardon and desired Samuel to returne with him to worship God but he would not but confirmed to him that God had taken his kingdome from him yet afterward Samuell considering that Agag was yet aliue he followed Saul who worshipped God but Samuell did not accompany him therein but called for Agag and slue him and after that Saul and he parted each to his owne house and Samuell went no more to Saul to the day of his death it is like that he saw there was no end thereof neither any good like to come thereby but much lamented his estate being desperate And this for a view and short summe of the text in hand I proceed now to the deuision of the words whereof there are three parts The first containeth the cōmunication betwixt Saul and Samuell before the message was deliuered in the first three verses The second is a part of the message and Sauls answere before hee confessed any fault to verse 24. The third part conteines the other part of the message after Sauls confession vnto verse 19. and such other things as follow towardes the end of the Chapter Euery part I will handle thus First in some generall manner I will shew the meaning thereof and afterwards speake more particularly of the matter by setting downe the doctrine and the vse For the first When Samuell had found Saule and was readie to tell him what the Lord had said to him that verie night before Saul preuents him as I said and tels him how hee had executed the charge which he had receiued of the Lord concerning the destroying of the Amalakites when it was nothing so but manifest and cleare that he had very negligently and slightly discharged it Then Samuell was stayed from telling him what the Lord had said to him and was driuen to answere him to his so grosse iustifying and commending of himselfe and to conuince him of vntruth as he did saying if thou hast faithfully executed the Lords Commaundement then thou hast destroyed and killed all that perteined to Amaleck but that thou hast not done for I heare the bleating of the sheepe and the lowing of the Oxen which thou hast brought from thence spared and saued aliue therefore thou hast not fulfilled the Commaundement of the Lord. Saul then being thus conuicted by Samuell when he must either haue confessed himselfe guiltie and haue craued pardon a man would thinke or else defend and proue his speech to be true did neither of both but shifted and washed off the Prophets conuiction saying that he for his part as the Lord had commanded had slaine the Amalekites and the meanest of the Cattell indeed the people had saued some of the best of them but yet euen that he said was for the worship of the Lord to offer in sacrifice to him which he thought was not to be found fault with Thus he salueth vp the sore though the plaister was too narrow attributing that which was well done as the killing of the worst of the Cattell to himselfe the other if it were a fault to saue some aliue which he did not thinke he said was the peoples fault and none of his And this be spoken for laying out the meaning of these three verses which conteine the first cōmunication betwixt Saul and Samuell after God was offended with Saul for his halfe seruing of him when he should haue done the whole as he was commaunded Doct. 1. Littleplace for reproofes among Christians VERS 13. And Samuell came to Saul and Saul said vnto him Blessed be thou of the LORD I haue performed the Commandement of the LORD The ground of the first doctrine NOw to begin with Saul with whom we heard the Lord was sore displeased and therefore Samuell came to him in tender compassion and loue seeing the plague neare him to counsel him to auoyd it by meeting the Lord with true Repentance he was so farre off from looking for or hearing any rebuke from him that before Samuell could speake to him he preuented him but how not by confessing his sinne and accusing him selfe for his slight and negligent executing of the Lord his charge committed vnto him which he had iust cause to haue done before the Prophet came vnto him and much more when he saw he was comming but by iustifying himselfe boldly in the euill he had done saying that he had obeyed the Lord his Commandement euen then when the prophet came to tell him of and reproue him for the contrary and who doth not see that hee shewed himselfe thereby to be farre from the grace that became him to haue that was in the Thessalonians of whom Paul said he was perswaded before he wrote that they were readie to do whatsoeuer he should require of them Saul I say was farre from that
will say we must be obedient to it yea and woe be to the workers of iniquitie but yet shall these sayings be found verified euen among the most of them with their words they confesse God but with their deedes they denie him Tit. 1. Hauing a shew of godlinesse but denying the power of it 2. Tim. 3. 5. and that other saying of the Lord this people hath said well all that they haue said but oh that there were an heart in them that they would feare me Deut. 5. 29. All which and the like in men do arise from the loosnesse of the heart when they obserue not neither ponder their thoughts and wayes and from falshood and an euill conscience when they do not resolue to keepe simplicity in their whole course from pride and selfe loue that they like would haue others allow all that they do Which causeth that complaint in Prou. 20. The greatest part will boast euery one of his owne goodnesse but where shall one find a faithfull man I graunt that such euill men are found out and discerned of the godly where they liue and to such they can do the lesse harme by their ill example seeing they be contrary minded vnto them as Salomon sayth of one kinde of such The rich man is wise in his owne conceite but the poore that hath vnderstanding can finde him out But great offence these giue to such as are strangers to them who when they heare them speak well and after vnderstand that their deedes are contrary doe cause them to crie out against such and seeing they perceiue them to bee professors of the Gospell they are set much further off from embracing it but on the other side they honour both God and Gospell who are faithfull and men of their word Vse The vses of this doctrine be many First that we bee not partiall in our owne matters Secondly that wee be not to hasty to commend and allow of all such as can giue a good shew of godlinesse and honestie but as we shall haue better proofe thereof Thirdly that our owne speeches bee few but as they come from an vpright and a well ordered heart for in many words there is much sinne and only a word in season is like apples of gold and pictures of siluer Fourthly that wee make much of such of whose faithfulnesse wee haue good proofes there being so few of them And fiftly be we helpers to them in whom wee see good signes of well meaning and of whom we haue good hope Doct. 3. They that be bad wil sometime reuerence the Ministers Thus haue we seene Saul his shameles iustifying himselfe wherein hee was most guilty And yet as much vnbeseeming as this speech of Saul was hee is in one thing to be preferred before many of our time For whereas many not onely refuse to bee guided by the instruction and doctrine of their teachers but also despise them in their hearts as Ahab did Michaiah 1 King 22. 8. and count them their vtter enemies for telling them of the truth as some of the Galathians did Paul Cap. 4. yea fall vpon them cruelly as Saul himselfe did afterward when he grew notorious and farre worse then here hee seemed to bee yet was hee not yet so exasperated against the Prophet though hee were the man that had before sharpely rebuked him but that he gaue him a reuerend title as the blessed of the Lord 1. Sam. 13. 13. and therefore thought him an happy man though hee himselfe could not seeke and embrace the same loue and fauour of the Lord that he did I doe not so much note this to ascribe any thing to Saul whom the holy Ghost condemneth as to bewray too many professors of our time especially the mighty and wealthy though in degree and place farre vnder him who are not content to cast behinde their backs the worthy admonitions exhortations and lessons of those messengers of God which are sent vnto them if at any time they will heare any of them but hate and bite yea and also rend them as wee say with their teeth who are reuerend men of God which doth shew that there is another manner of spirit in them that is more poysonfull then that which was in Saul For hee that beareth reuerence to the messengers though hee obey not their message is to be hoped of in many respects more then he which contemnes them in his heart whether he bewray the same by malicious words and a fiery face or whether hee counterfeit better things to them by glosing speech and dissembling countenance And therefore to what a fearefull point are our daies come wherein the Ministery which is Gods ordinance for the saluation and happinesse of the people is in such contempt and that not with a few but almost vniuersally that the most are so farre off from receiuing their Ministers as the Augels of God for their message sake that they are vile in their eyes and of all people may best be spared of them Neither offer they this measure to the idle ignorant proud and vnprofitable who if they are such as they deeme them their office set apart are iustly so dealt with by Gods righteous iudgements that seeing they dishonour him he leaues them without honour and seeing their lips refuse knowledge he refuseth them for being his but they offer this measure euen to such as in tender care of their good beseech them as the Lords Ambassadours in the name of Christ to be reconciled vnto God whom to reiect is to reiect the Lord himselfe yet these bee scorned by the name of Priests for in such sence they vse that tearme that when the persons be in disgrace with them they may the easilyer despise their doctrine not considering the waighty charge of the Lord who saith despise not Prophecying and againe touch not mine anointed and doe my Prophets no harme Of whom this will I say that if they who heare the word yea and that with some ioy and giue reuerence to the Messengers as Saul here did and Herod to Iohn Baptist yet not receiuing their doctrine and message to reforme and keepe them from euill shall perish euerlastingly that much greater damnation abideth for these and they beare the marke of it already Heb. 2. 2. cap. 10. 29. For such contempt is an infallible token of it so long as it shall bee found in them which I doe not say as though they were in case good enough vnlesse they desire to be reformed also Doct. 4. Gods Minister must conuict his hearers of the truth he vtters VERS 14. And Samuel said What meaneth then this bleating of the sheepe in mine eares and the louing of the oxen which I heare IT followeth Though Samuel came to tell Saul how God was displeased with him for his sinne before mentioned yet when he saw how hee iustified himselfe affirming that hee had obeyed him he stayed for a
they waxed full an hony-comb was not pleasant vnto them vnto whom somtime euery common instruction had been sweet and sauoury And to speak more particularly how many at their entring into the dealings of the world and their fathers inheritance other in seeking marriages and some liuing in hope of commodities and preferment and others in their sicke beds haue seriously couenanted that if God would now grant them the desire of their harts they would euer after glorifie him and say that he had done great things for them Who yet when they haue enioyed their desires haue soone forgot their hot rash vowes and haue some of them bestowed those benefites of God vpon their lusts and others haue eaten their word and haue made light of those things which before they so earnestly desired wished for as namely in the marriages of the most we see daily it is verefied and so of all sorts it may be said when they haue gotte that which they desired they haue become altogether other men Therefore they may much reioyce who can hold that constancie that they can thinke it meete that all they haue should honour God and whatsoeuer they enioy they can remember that once they had nothing and therefore that they should not lift vp themselues which is foolishnes saying they haue receiued it nor prouoke God by vnthankfulnes to strippe them off all and to giue them ouer as the other doe whose last estate should be worse then their beginning whereas if there had beene no other reason to perswade them to constancy in care of godly liuing this might haue beene sufficient to them that their cause had sometime beene farre better and that they had sometime beene glad namely in their meaner estate to make promises to God of better seruice though now they had shamefully neglected it Doct. 7. The greater and more our blessiings haue bene the greater shall our accompt be An other thing in these three verses let vs marke and learne that seeing God calleth him to an account for the vse of his benefites for that he yeilded not to him the fruite of them that hee will require at our hands how we haue vsed the good things that he bestoweth on vs For thus he saith I aduanced thee did greatt hings for thee in respect of many others And why for any worthines of thine no but that I might haue thee more attendant to me and at commandement and aboue many other seruiceable vnto mee yet thou hast in this great charge of destroying vtterly this cursed nation of the Amalakites cast my commandement behinde thee And so he said to Dauid Ieroboam and others So that when men come to receiue at Gods hands any benefites they should not only thinke of the sweetnes and greatnes of them and how they be inriched by him which is the next way to make them proud and high minded as we see in the boasting Pharisie but we should know that there goeth alwaies a charge and a burthen with them as that God looketh that their hearts should bee knitte to him who hath blessed them vndeseruedly aboue others Which Dauid acknowledged and teacheth all others the same when he saith to Michaell his wife mocking him for honouring of God in dancing before the Arke and reioycing that it was brought home vnto his Cittie This that I doe saith he is for no worldly affection but for the zeale that I beare to Gods glory who chose me rather then thy father and all his house and commanded me to be ruler ouer the people of the Lord. He confessed that seeing God had so honoured him he was bound and could not chuse but he must honour God againe which was the end and cause why he had aduanced him Whereby we may see that God doth looke for it at mens hands that they should be knit to him and wholly at his pleasure when he bestoweth these benefites vpon rhem which their best friends and mightiest potentates cannot and wee must knowe that God doth where he giueth much look for much againe and vpon whome he bestoweth his talents he looketh that they should faithfully and diligently occupie and imploy the same And who is so ignorant that he knoweth not this that when men of abillitie cast their fauour vpon any or benefite them vndeseruedly rather then others that they looke for kindenes good will againe though for no recompence more then in a common manner And if all grant that this is so cleere that it needeth little proofe that where more is receiued of God they owe more to him againe and so are bound to set forth his glory who hath raised them from the dunghill to great liberties and prerogatiues how shall men euer be able to answere this that whereas they receiue all that they haue of Gods meere liberality and bounty yet they feele not nor finde themselues in any sort affected and knit to him or to seeke to please him by doing the things which hee commandeth neither wonder at his fauours to them rather then to many others so to prouoke themselues with a thankfull heart to say as the Prophet did what shall I render the Lord for all his mercies bestowed on me And againe when they see their backwardnes and slownes in such duties then to stirre vp themselues and to say with him in another place O my soule praise thou the Lord and all that is within me praise his holy name And if when they haue done all that they can say they are but vnprofitable seruants as Christ tells them what are they that doe not goe about to doe that which they might well doe neither once accuse themselues though they be idle and burying their tallants in the ground I say therefore that men that liue in this our age to receiue so much at Gods hands as health wealth liberty peace the Gospell with many such shall neuer be able to answere it to God when notwithstanding all these they haue no zeale for his glorie they obey not his Gospell they bring not forth fruit as they might now if at any time They are not like but worse then the Oxe and the Asse who knowe their owners and their masters cribbe and as the Horse and Mule who haue no vnderstanding to see what they owe to him Our fathers and brethren of happie memorie in the late dayes of Queene Mary could reioyce with thankes for his mercies bestowed on them that God by his prouidence granted them to be fellow-prisoners together within the same walls wee haue libertie not to be ioyned together in the same prison but to inioy together the benefites of the Lords Sabbaths in publique and priuate and to keepe hollyday in his house and it is noysome and wearisome to vs yea we sit safely vnder our vine and vnder our fig-tree liuing peaceably in our owne houses with all the commoditie and comfort that may be
much vnder the crosse but by constraint and violence not willingly and humbly to iustisie God in his punishing of them nor for that they are perswaded hee loueth them and therefore they can shew none to him againe And therefore if men can doe no more but so idest confesse in theit afflictions some faults to God as the boy vnder the rod if neither before their afflictions they gaue true testimonies of their repentance nor after bring forth fruits of amendment They are in no better account with God then they who neuer made any profession or protestation of amendment at all Quest If yee aske why God suffered them to come thus far as to accuse and finde fault with themselues if they bee neuer the better nor neerer saluation Answ I answer there are many causes why God doth bring them thus far as to confesse against themselues though they bee neuer the better for it One is in respect of his faithfull people that while he holdeth the wicked vnder the crosse the faithfull may haue more freedome and liberty to serue him as the people of Israel had while Pharaoh was plagued For as many breaches in the sea bankes may bee repaired while the sea goeth away and much corne in the inconstant weather may bee reaped by the husbandman while the day is faire and cleere so the godly may edifie and build vp themselues in faith feare and the knowledge of God while he putteth his hooke in the nostrils of the wicked and bridles them from rage by such a forcing of them to confesse it to bee good and holy to liue so and themselues to be held vnder with feare of Gods iudgements is a righteous thing in the sight of God and the godly are more incouraged thereto when they heare the way of godlinesse to bee commended by them who were wont to speake euill of it to persecute those which were the zealousest embracers of it As who doth not know what an emboldening it was to the poore Disciples at Damascus and round about it when they heard that Saul their Arch-enemy who brought letters from the high Preists to imprison them was constrained by the mighty power of God to renounce and cry out of his doing and to confesse his cruelty against the Saints and to iustifie them yea when it was not known to them that he had repented neither durst they as yet trust to him that he was truely conuerted And this is one cause why God doth suffer the bad sometime to confesse their sins and accuse themselues although they should not come to true repentance and this is done as all may see for the Faithfuls sake Another cause is in respect of the wicked themselues and that is this that while they are forced to iustifie and allow of the sincere course of the seruants of God and to cry out of their owne they condemne their former wayes when they lay in sin and pursued those that were better then themselues and they doe thereby giue sentence against themselues if euer they doe the like againe And thus much of the painted shew of repentance in hypocrites by occasion of Sauls confession And this be said of Sauls hypocrisie the last of the soure things concerning his confession Now to goe forward seeing Saul said also besides in this verse that hee had done against the words that Samuel spake to him and said moreouer that he feared the people therefore of both these a little For the first the words that Samuel spake to Saul were the reprouing of his sinne and the conuincing him of it and the aggrauating thereof as God had commanded him to do All which words wee haue heard how boldly Saul washed them off and was nothing moued at the hearing of any of them How is it then that hee now acknowledgeth that he had sore offended in setting so light by the same I grant that his words were but froth and that it was but a sudden pang that caused him to vtter them but yet wee see God forced him thereto to the end that hee might thereby bewray his hypocrisie when it might be seene that hee amended not for all that and also to leaue good instruction thereby to all posteritie in time to come Doct. 24. The most carelesse hearers shall one day condemne themselues For thereby we may see and learne that how little regard soeuer men haue of good lessons exhortations and admonitions for the time when they receiue them as too commonly we see it to be so yet so much the more they shewe themselues to be destitute of the feare of God and bewray themselues to be farre from a teachable minde who doe so for the time shall come in which they shall finde great fault with themselues for their so doing and for their sleeuelesse regard that they haue had thereof euen as we see that Saul here did or else they shal shew themselues to bee in worse case toward God then if they did so The many Sermons that are sleightly heard and little regarded euen as if they were also as little worth their loose and negligent hearing of them shall one day be cryed out of as fast and the committers of the sinne shall cast it vp as vnsauoury morsells which men shall wish most hartily that they had neuer taken them in euen so they shall wish a thousand times that they had neuer committed the sinne For such may not thinke that the remembring of a sinne afterward when God shall loade the offenders with it shall be like the time wherin it was committed which ought worthily to vexe the conscience of such as can rush violently into many sinnes but are troubled for few and lay on loade vpon another but cast off none who if they iudge not themselues before the Lord iudge them the burden will presse them downe so and in such wise as they shall not be able to beare it And it shall bee as much to the comfort of those who with honest and good harts heare and receiue the word now while it is preached to them and feare their owne frailtie that they may not offend They shall not haue such after reckonings brought against them as Saul heere had when he said to Samuell I haue transgressed against thy words and as many other haue who hoard vp sorrow against themselues for long time after because they would not receiue instruction a long time before And this of the first of the two speaches which Saul vttred when hee beside the confession of his sin against God said also to Samuell I haue transgressed against thy words Doct. 25. The least hope of concealement hardens the hypocrite in sinne The second followeth which was this I was affraid of the people How he bewrayed his hypocrisie in these words euen when hee confessed his sinne I haue shewed before The thing that I note out of them here is this that he thinking Samuell could not finde out this that he
to him hee found him But as it was said of Ieroboam when the man of God had reproued his Idolatrie threatning him sore in the name of the Lord that for all this he departed not from his euill way So it is said of Saul that when Samuel went away from him he was nothing bettred nor reclaimed by him ver 34. after which going from him it is sayd he came no more to see him vnto the day of his death And as for that it is said of him in 30. verse of this chap. that hee confessed his sinne againe as he had done before least any should think his latter confession to haue bene better then the former it is branded by the holy ghost with a manifest marke of hypocrisie when he said I haue sinned for this is added but honour me before the people signifying that he looked not so high as to God who requireth truth in the inward parts but only his feare was least men should haue knowne that God reiected him and so might thereby haue cast him off and haue refused him for their king And of Saul thus much for I haue said the best of him that the scripture sets downe in this chap. or afterwards and shewed that nothing spoken of him sauoured of true repentance The further we proceede in this story the worst we shall finde him And first how he by and by after Dauids victory ouer Goliah beganne to recompence his good with euill hating him without cause and seeking to kill him secretly as in the 18. chap. appeareth and then openly as in the 19. may bee seene that many times in both and so continued to his end worse and worse ConclusioÌ„ of the whole with serious application And now I haue satisfied the desire of such as were earnest to haue the chiefe points of this chapter opened concerning Saul that they may see his sinne both when he stood in the denyall of it and when he confessed it I haue shewed also in the processe of the storie as occasion hath beene offred how fearefully many of the visible Church doe very nearely follow him liuely resemble him if many of them go not beyond him in their euill actions and liues and come short of him in their good parts to this end that if they haue any care of their soules welfare they may more seriously thinke of their estate while they haue time and come to true repentance Rather learning so to doe by the good teaching and the examples of godly Ministers and Christians then to disgrace them as much as in them lyeth and discourage them as it is too common a thing for many to doe Now I say it remayneth that wee pray earnestly to God that this and such other scriptures being written for our instruction and edifying may by his gracious working in vs do vs the good for which wee enioy them that as they be lights to our steps and lanternes to our feete so they may guide vs into the way of peace who haue beleeued and already embraced the doctrine of them and such also as yet sit in darkenes may see great light to their euerlasting comfort FINIS Iob. 7. 1. Esa 40. 2. Num. 4. 43. 1. Tim. 2. 4. Iam. 4. 2. 2 Thes 3. 2. Inde 14 15 Gen. 6. 3. Psa 95. 10. Exo. 14. 11. 12. 15. 24. Num. 11. 14. 16. 20. 21. Rom. 10. 21. Ier. 15. 10. Ezech. 2. 3. 6 Luc 2 34. Math. 22. 23. Act. â—61 â—2 19 28 21. 28. Gen. 19. 9. 1 Kin. 13. 4. 1 Sam. 20. 30 31 Gen. 3. Vers 13. 10. 12. Vers 15. Vers 20. 21. Vers 24. 25. Exod. 32. 32. Verse 30. 2. Tim. 1. 13 2. Tim. 2. 15 Ieremy 48. 10. The meaning of the whole coÌ„text from Vers 13. to Vers 30. The particular opening of the first part 2. Thes 3. 4. Men are shy of such as will reproue Psal 141. ler. 8. 6. Yet reprouers must be cautelous Pâ—â—â— â—â— 2 Kin. 5. 25 Pro. 30 20. Instances of this I. Pro. 18. 17. 〈…〉 â— â—6 2. Tim. 3. 5. Deut. 5. 29. The cause of this euill Note Pro. 20. 6. Pro. 25. They that come not thus farre are farre off 1. Sam. 2. 2. Cor. 5. 1. Thes 5. Reasons why 2. Tim. 4. Io. 8. 46. Math. 7. Act. 7. The words opened L k 18 Ezek. 9. Ierem. 9. 1. Psal 11 9. 1 Sam 3. 17 Hardnes of heart boldnes are signes of hypocrisie Prou. 28. Reu. 2. 4. Esa 5. Ezek. 33. Vse Some examples 1. In the Ministry A second example of the people A third of dealers in the world Iam. 4. Luke 18. 2 Sam. 6. 21 Amos. 3. Luke 19. Psal 116. Psal 103. Luk. 17. Luk. â—9 Iohn 15. 9. Psal 32. Esay 1. Note Esay 22. Amis 3. 3. Reasons Prou. 23. Peo 23. 26. 1 Cor. 10. 32 Colos 1. 10. Iere. 48. 10 Such come short of Saul Application of the point 1. To the péople of the worser sort 2. To Ministers 3. To hollow professors Note well Jam. 2. Ezek. 18. Ezek 18. 10. What such should do Further vse of this doctrine 1. In reproofe of scorning 2. Comfort to the vpright A caueat Note 1 Tim. 3. 6. Hard to digest and vse prosperitie well Phillip 4. Luk. 16. 14. Rom. 13. 1. The doctrine cleared by instances 2. Further proofe The words opened Math. 21. Iob. 31. Luk. 18. Prou. 28. 14 2. King 6. And deriues that vpon others which hee cannot shift off himselfe One instance in the worst sort 2 Sam. 3. 8. A second instance in common ProtestaÌ„ts Esay 26. 10 Math. 15. Ierem. 7. 7. Psal 119. Phil. 1. 27. Deut. 5. 29. Note Numb 12. Iob. 1. 2. 1 Sam. 12. 16. Psal 50. 16 1 Pet. 1. 17. The hypocrite deriues his sinne vpon others 1 Sam. 19. 17. A further explication of the 2. branch 1 Sam. 14. 1 Sam. 14. The godly man beareth his owne burden Psal 51. 2. 1. Tim. 1. 15 And if need be hide it with a lie Gal. 6. Proofes hereof by scripture Gen. 18. Exod. 32. 1. Sam. 8. Iob. 1. And by experience Io. 3. 16. The sentence therof A clearing of the comparison Reuel 1. 3. Deut. 4. 6. Rom. 2. 28. The doctrine more fully opened Esay 1. Ioh. 9. Psal 50. 16 Prou. 28. 7. Rom 2 28. Iam. 2. 10. Luk. 16. 10. Iam. 2.11 Micah 6. 6. Vse both of reproofe Colos 1. 10. 1. Pet. 4. 4. Deut. 4. 1. Cor. 1. 18 And of encouragement Prou. 4. 18 The sense 〈…〉 ConuictioÌ„ of many sorts as guilty of this Instance 1. Prou. 30. Why men slight off sinne Luke 19. 1 Tim. 2. 2. Acts 9. 4. 3. Mat. 24. 12 Lukâ— 7. The cursed fruit of this sin Vnbeleefe is the cause of it Luk 18. 3. Mat. 27. 3. Note Proofe of the point Acts 26. 4. Rom. 7. 9. Luk. 19. Vse 1. Sam. 8 17 Compared with 12. 20 Eccles 12. Luk. 14. Conciusion of the point with exhortation Prou. 28. 13 Lam. 3 6. 7. Proofes Iam. 4. 4 Exod. 19. 5. Psal 23. 1. Deut. 28. 6 Câ—p. 5. 29. 1 Tim. 4 8. Note Luk. 12. 20. 16. 25. 1. Cor. 11 30 Mal. 2. 9. Esay 3. 25. Vse Matth. 10 1 King 13. 2. 2 Sam. 3. 27 Esay 6. Vse Esâ—â—â—iâ—lly 〈…〉 of 〈…〉 credâ—â— c. Ruth 1. 2. God is in the conscience of hypocrites forcing them to betray themselues Reasons 1. 2. 3 4. A remarkable instance of this doct Ioshua 7. 21 Other examples 2 King 5. 25 Ioh. 2. Vse 1. Note Psal 41. 12. Vse 2 Note Vse 3. Psal 73. 3. Psal 37. 1. Romans 6. Iob. 16. 20. The godly haue small cause to long after the wickeds deynties Mat. 27. 4. 2 Sam. 12. 1â— 2 Sam. 12. Note Prou. 28. Vse of this discourse The 12. note Hard for an hypocrite to leaue his trade Acts 19. A long time ere any great good be done by preaching Ier. 6. 29. Luke 19. Mat. 11. 17 Esay 65. 2. Ezek. 33. 32 The cause heereof Cantic 5. 3. A returne to the doctrine fuller cleering of it Note well Examples Psal 38. 34 Reasons why God vrgeth the bad to confession although bootlesse 1. Note 1. Cor. 11. The words cleared Mat. 8. Hosea 6. 4. 2. Cor. 6. 1. Luk. 19. 41. Psal 51. 1 Vse of reproofe Hipocrites know what Gods due is though they delight not in it Mat. 15. Vse 1. Iob. 27. Vse 27. A 2. question Ier. 5.3 Leuit. 19. Vse â— Three sort of offendors how we are to deale with them The 1. sort hollow professors 1 Cor. 6.11 2. Sort. Such as offend by weaknesse Gal. 6. 1. 3. Sort. Open sinners Quest Note 1 Pet. 3. 15 Psal 119. 59. Mat. 11. 29 Psal 50. 16 Psal 81. 13. Iob 20. Note 2 Chron. 15. 1. 1 Pet. 4. 18 2 Chron. 19. 2. The text opened 1 Kin. 13. 3. Note Mat. 11. 29 Reuel 2 5. 2 Kin. 3. 15. 1 Kin. 22. Corrupt ends of mens conuersing with the Minister Mat. 10. Acts 26. 18 Mat. 13. The true ends of this fellowship much neglected Iob. 10. 5. Note 1 King 13. Vse Chap. 14. 34. 35. Many that make some shew yet come farre short of Saul Note well Mat. 5. 16. Obiect 1 King 13. 34. Psal 51.