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.
me that I haue made him King And therefore what iust cause haue the common sort of this people to lament and bewaile their estate and condition who in this long time wherein the gospell hath brought light among them haue not I dare bee bold to say and haue prooued it so much knowledge and care as he had nor occupie themselues so much in many duties doing to God in their particular actions as he did Yea and if this were well considered what care and diligence should it stirre vp in the ministers to pitty this miserable condicion of the people and with all earnestnes and loue to make the same known vnto them and to disswade them from it as much as in them lyeth For if God might iustly challenge Saul for this seruing him by halfes and slightly what shall he haue against them who a fewe things excepted and those yet to small purpose serue him not at all in their common actions and course of life And yet that this may be no defence for them that they goe with others to the publique place to worship God it may be truely said that many of them doe that more for loue then for conscience and yet many heere thinke that for that very action they are to be taken for right good Christians But now that I haue proued that the most part come behind Saul for the practise of religion and obedience to God giue me leaue to go a little further and by this occasion of Sauls sinne to shewe them their face as it were in a glasse who can in no wise proue themselues better then he was Of this second sort therefore a little For I would be loath whiles I am speaking against the seruing of God by halfes to be iustly charged in this so weightie a matter to do my dutie but by halses by speaking but of the one halfe of them whome the text concerneth To passe therefore from this sort of men to another which more nearely resembleth Saul and in outward apparance goeth farre beyond the former in religious duties I make no doubt but that the greatest part who haue any vprightnes of iudgement and gift to discerne will readily agree with mee in that I haue said of the former kinde There will be greater question about this latter Not for that it is so doubtfull but for that many are so blinde in particular causes and so partiall in iudgement For otherwise euen this may determine the question if in this time of clearer light men can haue no greater proofe of their godlines and syncerity then Saul had in a time of grosser and deeper darknes I hope none will denie but that they are as deepe in the punishment and are as guiltie of it and so continuing shall as certainly goe vnder it as he did And to bewray those two sorts of men I did as I saide in the beginning vnfold this scripture Now therefore this I say if God could beare Saul no longer but giue him ouer to be vexed with an euill spirit as appeareth he did in the next chapter and that for his halting and obeying God by halfes and for that hee did it not in synceritie and faithfully what hope haue they to God-ward which doe the like Therefore if many now among vs not only worshippe God publiquely but also priuately take his word into their mouthes so that outwardly and openly they shewe themselues to bee good Christians yea if in many things they doe after the doctrine which they learne out of the word yet if they do it but in some things and endeauour not in all what vprightnes can be in them According to that of saint lames he that keepeth all the commandements and breaketh some one of them is guiltie of all meaning that he that will not be subiect to God in one thing as well as in another shall shew his contempt of Gods maiestie who is the law giuer euen as he doth who shall declare it in many things which saying of the Apostle agreeth with that of the Prophet Ezechiell If a man be a theefe or a shedder of blood or hath defiled his neighbours wife or if he doe any one of these things though he doe not all of them but hath oppressed the poore or hath giuen forth vpon vsurie hee shall die the death and his blood shall be vpon him What can bee more plaine then this which the Prophet speaketh to proue that though a man be free from many defilements and yet â—ainted with some one or if contrarily hee will bee forward in many duties and yet will not be subiect to the will of God in other which he knoweth to be required as well as in them what is plainer I say then this that God will not accept of him but take him for one which serues him by halfes And who can gather that Saul was for any other cause reiected of the Lord Then we must come from this coÌ„mon seruing of God which yet is farre before the former and yet alike reiected of God as it is and consequently all such as desire that God may accept of their seruice and take them that offer it for his beloued in whome he delighteth must bring themselues into a narrow compasse and stretch their care further that is to say they must resolue and couenant to take heede to their wayes and course of life more particularly and labour faithfully in one thing as in another to please God according to the measure of their knowledge And I dare boldly affirme by the authority of these forenamed scriptures that he which dyeth with lesse then this and hath not repented for it nor obtayned pardon of it dyeth in the displeasure of God and cannot be saued And this is most fearefull if we consider that if any beleeuing this doe addresse themselues to this care and practise they are by and by scorned and scoffed at and reproachfully taunted and tawed with odious and reproachfull names of hypocrites and such like as if they would boldly contend with and set themselues against God in their so doing when he saith on the one side to men except they liue thus they are indeede hypocrites and cannot be saued and they directly contrary answere and say if they doe liue thus they are dissemblers fooles and troublesome in which estate they cannot be saued For let him that thinketh himselfe wisest of these contemners and discouragers of their brethren speake Is it for any other cause that they disgrace and crie out of them then this that their deedes are good and their owne euill For if they could bee content to serue God loosely and to halfes as they doe there should be no rising of heart against them no verily but euen therefore they are their songs and matter to talke of But if for all this they will iustifie their halfe seruing of God to be sufficient to commend them to him and that in so
better opportunity afterwards and now answered his vntrue bold and vnseasonable commending of his act done to the Amalakites and therefore as hee offered him fit occasion so he tooke it and conuicted him and proued by cleere euidence against him that he grosly deceiued himselfe Thus If thou hast obeyed the commandement of the Lord saying Why hast thou not then destroyed all both men and cattell But hast reserued some of them For I heare the lowing of the oxen and the bleating of the sheepe which thou hast brought away with thee from thence for a pray Therefore thou hast not obeyed the commandement of the Lord. Thus he proued that hee was guilty wherein hee boasted of his great obedience Now this wise kinde of dealing and carefull the ministers of God must vse for the discouering and bewraying of the peoples faults and sinnes vnto them that they may haue no excuse for their lying still in them For the people being blinde and full of selfe-loue do readily flatter themselues in their sinnes and are slow to come to the examination of them and therefore if they bee not roused vp and made to see them as farre as they haue giuen cause by prouing to their consciences and conuincing them that they are guilty they accuse not themselues but goe forward in their sinnes And therefore Saint Paul among all his graue and waighty exhortations to Timothie about preaching chargeth him to conuince the offenders that they bee not able to gainsay him as being priuy in themselues that they are iustly found fault with And that is most likely if any outward meanes will doe good namely to controle the conscience and to cause those who are guiltie to see and acknowledge their sins The which effect euery reproofe is not like to worke Therefore our Sauiour hearing many reproofes by the Pharasies but all of them vniust asketh them which of them is able to conuince him of sinne as if he should say if ye can conuict me I haue nothing to defend my selfe by And their manner of teaching and priuate speaking did he himselfe vse for which cause also it is said that he taught them with authoritie which they could not resist and with power vrging their consciences and not coldly and deadly as the Scribes So did Stephen also conuict the rebellious Iewes with such power as they could not resist And this manner of dealing with the people shall through Gods blessing preuaile with many and doe much good but otherwise if they be taught but generally though I would to God there were that done soundly and in plainnes they will easily winde out from seeing any great matter amisse in themselues and so lying still in their sinnes they shall the lesse see what they are indebted to God and not haue the scriptures in that reuerence and account that otherwise they should Obiect And as for that some obiect doth this manner of dealing preuaile with all Answ I answere it is most likely of all other to doe good seeing it is that which the scripture requireth to be vsed and if it doth not cut and wound the hearts of the bad to humiliation yet shall it bee a great witnes against them to their destruction and in time perhaps force them to confesse as we see in Pharoh himselfe being but a heathen against themselues and to giue glory to God though they be not brought to true repentance For hee who thought there had beene no King aboue himselfe and therefore said to Moses who is the Lord that I should serue him Yet when Moses by his doctrine and miracles had proued that there was one aboue him he profited so well thereby that when hee was violently holden in the waters pursuing Gods people and saw them deliuered hee could say then the Lord sighteth for them against vs. Doct. 5. The hypocrite cōuicted 〈…〉 VERS 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 we haue vtterly destroyed BVt now let vs see how it wroght vpō Saul when Samuel had so plainely conuinced him that if he would haue dealt vprightly and answered him directly he must needes either haue accused himselfe as guilty or else he must haue cleered and iustified himselfe he did not the first and the last he could not doe being double hearted and therefore fell to meere shifting and sophistrie as appeared by his words which conteyne two points For that which was euill done of him and of the people hee layeth it wholy to their charge and yet he saith if they were faulty in that which they did it might be the better borne seeing they did it to glorifie God by sacrifice This was the first point of his answere in these words These shepee and oxen which thou hearest they haue brought from the Amalakites for the people spared the best of the cattle to sacrifice to the Lord. The second poynt of his answer was that in the things that God was obeyed in he had his hand in them and was a doer of them among the rest in these words the rest we haue destroyed But in this doing had he think we obeyed the commandment of the Lord In no wise nay he hauing boldly and manifestly cast it behinde his backe did he relent for and bewaile his fault oh nothing lesse then it is cleere as I said that he did but wash off the Prophets reproofes shamelesly by a shift For he knew that he had done wickedly and yet hee had doubled his sin by a lye for afterwards hee confessed it And this bewrayeth another sin in hypocrites that though in words they can make good their cause and can iustifie themselues to be as blamelesse as any other yet hee that will obserue it shall finde that they will neuer bee brought to plaine dealing nor be willing what soeuer they say to be iudged by the Word of God The reason is their conscience tels them they are guilty They would make a simple body beleeue that none would more readily yeeld to haue their doings tried by the Scripture then they as is to be seene in them who call for the day of the Lord which if they would doe indeede they should proue themselues to bee such as they would be taken for that is good Christians and faithfull seruants of God but alas it is nothing so with them but they please themselues in thinking that their estate is good seeing they do some things that are commanded but in what manner and with what affection they do them and to what end or in how many things they offend they will in no sort be brought to examine as may bee seene by the Pharisie in the Gospel Lord I thank thee I am not as other men But if they be driuen by some occasion to bee more nerely sifted examined whether their liues be as innocent
dares not hide them and ceaseth not till he renounce and confesse the same that he may finde mercie so farre is he of from playing the part of the hypocrites in setting the best side outward and seeking to shift excuse and defend that which is euill And yet I say not that he is vtterly voyde of hypocrisie which assaulteth the best but yet he seeth it with deadly dislike how it encombereth him and will he nill hee it doggeth him but he makes no prouision to fulfill the desires of it as the other doth but groaneth vnder the burthen of it and of the like sinnes till he testifie plainely that he doth not harbour them as may plainely bee seene in the poore Publican And who doth not see that he is not the man which is odious for his sinne to the godly that know him as the other are approued of them whereas they in whom there is no soundnes nor conscience but they are slie and slipperie do discredit themselues and are neither in fauour with God nor men but like Gehezai whose great sinne although it was found out of his master the Prophet yet when he would trie what grace there was in him to confesse it though he had wickedly committed it he boldly and shamelessely did hide it and where hee asked him where hee had beene after hee returned from his horrible facts he had beene about he answered thy seruant hath beene no where hee meant but where he should and might be that was about his masters busines so farre â—he was of from grace though a Prophets seruant Vse Therefore let euery one that calls on the name of the Lord lesus be farre from bold maintaining of the least sinne and from clearing himself when he is manifestly conuicted in his owne conscience for among all offenders as such an one as hideth his finne shall not prosper so he may be sure to be excluded from Gods kingdome if he abide in his sinne And this is one of the true markes of an hypocrite illustrated by the true contrary properties of a syncere christian which two shall be alwayes able to iustifie or condemne him who will lay his life in the ballances and be content to trie himselfe as all haue good cause to doe Doct. 13. The hypocrite pleads excuse from all blame vnder pretence of any good Now followes the second note of an hypocrite no lesse needfull to be marked and regarded then the former and that is this If they doe any thing that is to be allowed vnder the colour of that all that they doe must be allowed also and borne out by that and whatsoeuer they cannot iustifie but that it must needs be found fault with that they lay vpon others This is most apparantly to be seene in Saul for he saith he slue the Amalakites therefore he had walked in the way in which the Lord commanded him so that seeing hee had done something that God commaÌ„ded therfore by by he had done all that he ought but he said seeing it could not but be granted that some part of Gods will was left vndone by him namely the best of the cattle was saued aliue contrary to Gods commandement therefore beholde that he layes vpon the people The first branch Concerning the first branch of these two how common is it though it bee most palpable and grosse that the goodnes which men doe shall be spoken of by them and set forth to the eyes of the world as if none were like to them therein neither might any thing be layd to their charge how faulty soeuer they be otherwise Now if any alleadge that for all their boasting of their goodnes many abhominations are in their liues they turne all such accusations behinde them with him who being full of great sins healed vp all with these speaches I am no adulterer I fast twice in the weeke I giue almes c. so these because they haue somwhat to boast of therefore all their filthines must be forgotten though the stinch of it annoy all places about them as is to be seene in that answere of Abner who being accused by poorâ— Ishbosheth for defiling his fathers Concubine answered am I a dogges head which against Iuda shew mercie to the house of Saul c all his sinne must be couered with the good seruice he had done to Ishbosheth Which yet take it at the best was in him none of the best as his owne words after declare in the 9. verse But to returne the like practise is at this day to be seene in Popery who vnder a vizoured colour of holines commit all kinde of wickednes painted sepulchres they are full of dead mens bones particular instances are innumerable therefore I say no more for it is but lost labour And I would to God this euill rested in them but with griefe I speake it euen in the land of the righteous where God is knowne and his word preached this iniquitie is committed that vnder a cerimonious and hollow seruing of God which yet is but with lips and from teeth outward all loathsome sins are sheltred For what care or conscience of dutie is there in the most whatsoeuer they are occupied about in their speach or actions saue that they be of our religion and come to Church on the sabbath as others doe Insomuch as the Prophet Ieremy who found out this sinne in his time cryed out of such that they made the temple of God a denne of theeues and yet they were safe in their owne imaginacion for all their adulteries swearing c. as long as they after the committing of them came into the Temple to pray This is ranke hypocrisie though in some more grosse because they haue more knowledge then others when they leape thus out of a wicked and vnreformed life to boast of assurance of saluation and all because they haue somewhat to glory of as that they pray or giue to the poore or doe no man wrong as they say when they who are the children of God indeed doe take so small comfort in this that they doe some duties rightly that they can finde no peace nor walke cheerefully whiles they suffer any one sinne to haue dominion ouer them or to remaine quiet or vnpursued in them And is it any marueile seeing they haue learned that God will be reuenged on the breach of euery commandement They beleeue this and feare to doe against it that so they may declare by their practise that they desire to beseeme the gospell in all things and that they are according to Gods owne heart and liking who saith oh that there were such an heart in them that they did feare mee and keepe all my commandements alwayes that it might go well with them And as these doe highly please God so are they on the contrary most odious which tie God to his stint and performe some slender taske to him as to pray in
wee please our selues in our sins and will not see them they shall cost vs deare and depriue vs of our best commodities and pleasures as they did Saul of his kingdome For what had hee of greater account then it and yet this his sinne tooke it from him and made him goe without it The like is said in the Lamentations of Ieremy that the sinnes of the people haue spoyled them of all their pleasant things which were most to bee desired And were it not that men were giuen to seek and haue their will some one way and some another though we are taught to pray thy will be done and not ours and to serue their owne lusts rebelliously they should and might enioy all good things which they pray for or better in their roome but therefore they obtaine not when they aske saith St. Iames because they aske amisse euen that they may bestowe them on their lasts But otherwise as Moses saith in Exodus If yee will heare my voyce indeed and keepe my couenant then shall yee be my chiefe treasure aboue all people though all the earth be mine If we be his chiefe treasure thinke wee that hee will not delight in vs nor care for vs if he doe can we want any thing that is good for vs as it is in the Psalme The Lord being my sheapheard I shall want no good thing yea verily nothing should be thought too good for vs but blessed should we be in the house and blessed in the field and blessed in all that we set our hand vnto of particulars read furtheâ— in Deuteronomy And therefore hee saith in another place Oh that there were such an hart in them that they did feare me and keepe all my commandements alwayes that it might goe well with them these promises though they shall fully and perfectly bee performed heereafter yet are they also found verefied in the children of God in this present life as saint Paul writeth to Timothie saying godlines hath the promises of this life and of the life to come whatsoeuer might be spoken to the like purpose as the scriptures are most copious in this point all these benefites doe our sinnes hold from vs that I say nothing of the horrible and fearefull punishments they bring vpon vs and strippe vs out of them as out of our garments so that if a theefe bee odious that spoyleth vs of our goods how odious in another kinde ought our sinnes to be vnto vs which as haile in haruest beates downe the corne so doe our euill qualities and filthy corruptions make hauocke of all our best and precious things as health peace friendes credit yea euen that which passeth vnderstanding as wel as our goods euen as it was no other thing then sinne which first spoyled our first parents Adam and Eue of all good things which God had giuen them to enioy in the time of their innocency And as disobedience tooke from Saul his kingdome so from the rich men in Luke that tooke their pleasure and goods from the Corinthians health and life from the Ministers in Malachie their honour and places from the women in Esay their beauty which they so much pleasured in and turned it into baldnes and so doth the like sinne at this day take from all workes of iniquitie sound ioy and gladnes we see this sufficiently verefied dayly among vs for what meane these many complaints among vs that men enioy not good dayes as they desire and looke for but are crossed and wearie of their liues they haue so ill successe though they are blinde and see not the cause of this yet indeed it is nothing else but their sinne euen sundry particulars as in another verse of Lamentacions we may read that Ierusalem had grieuously sinned therefore she was in reproach who yet had beene honoured and then remembred all her pleasant things as her sabathes and other liberties and plentie which shee had enioyed and although this bee not fulfilled in all euery day yet doe vnbeleeuers hold their good things in danger and feare till the time come that God will plucke them out of their hands which iudgement is hanging ouer their heads alwayes as a sword ouer a mans head by a twine thread with the point downeward And therefore they are wise who beware of offending of God for so do they prouide in euery state of life to liue well and happily as it is said by our Sauiour blessed are the meek for they shall inherit the earth c. But if the wicked flourish to day as the greene bay tree yet full soone shall it come to passe that no signe thereof shall remaine The vse of this is to teach vs to acknowledge that in euery particular as when wee be depriued of inward comfort outward peace health wealth or any other thing appertaining either to the soule or body to checke our hearts if they haue led vs too farre any way and to waine our selues from any alluring baytes which haue fastned too much vpon vs and finally to raine them in when they haue in falshood or folly wandred and departed from dutie And thus I conclude that wee haue great cause to beware of all vndutifull walking with God and prouoking him as in many other respects which in this text are not mencioned so especially if wee haue any care of our welfare heere in this life that I say no more because that vnrulines and wilfulnes doe depriue vs of our best good things eating away the beautie of them as a moth disfigureth the most seemely garments Doct. 20. Gods message must be done to the great and small VERSE 24. And Saul sayd vnto Samuel I haue sinned for I haue transgressed the commandement of the LORD and thy words because I fedred the people and obeyed their voyce BVr now it is time to returne to Saul hauing heard how Samuel hath laboured to bring him to repentance It is sayd here that Saul as bold denials as he made of his sinne and for all his iustefying of his doings that he had obeyed the will of God in this warre against Amaleck yet contrary to all likelyhood hee now bewrayeth to his owne great shame that hee had lyed in so speaking and so had not vttered the truth for so it is sayd here of him I haue sinned in that I did not obey the commandement of the Lord. But while Samuel doth thus narrowly and neerely follow hard vpon him mee thinkes I heare some Fauourites and Pittyers of Saul thus scornfully braying out Oh seuere Samuel and oh wofull times and vnhappy state to liue in when great men must be pursued of such base fellowes when Ministers and Prophets must bee so bold with their betters yet welfare the good high Preist Azariah who say they with held such open mouthed and vnciuill persons from the Kings Court And againe is it meet that a mean Minister should presse and bee so
any fault by occasion as either by the subtill delusions of the Deuill or his owne flesh wee who haue by the grace of God any greater liberty from sin and haue more freedome to follow the direction of Gods Spirit must labour and bee ready to restore such an one with meeknesse considering our selues lest wee also bee tempted in like manner for in such a case we would bee glad of the best aduice and counsell and to bee handled kindely and faithfully dealt with to the end wee might bee recouered againe and comforted But to passe to the third sort if yee aske whether we should not also beare with such as be open offendours and cast away the commandement as yet and professe that they will not bee ruled by it lest if wee winke not at their fault our owne should not be winked at Answ I answer in no wise wee ought to doe so but cast our care vpon God for it assuring our selues that hee will keep vs from such fearfull falls as long as we heartily desire to follow the direction which hee giueth vs and that hee will ueuer the sooner giue vs ouer to Satan for our hating and disallowing of sinne in other wicked persons But will keepe vs the rather that such foule blots fall not out in our selues when wee in a good conscience doe abhorre them deadly in others And thus I hauing answered how wee ought to behaue our selues toward these three sorts I conclude that wee should follow Samuels practice here toward such as Saul was as knowledge guideth who did not neglect but take an opportunity to admonish and aduise Saul so long as there was hope but when hee professed to turne from his sinne and yet euen then dealt hollowly and doubly Samuel would not allow nor beare him in it but sought to depart from him rather rhen hee would goe with him to worship God in the case hee was in as hee would haue had him Euen so when men in their words and deedes bewray their treachery against God tell them of it as long as they will heare it but if they cast that louing admonition off and put away the Word of God from guiding them leaue them in it rather then haue fellowship with them that they may see for what cause they bee forsaken and so if it please God they may come to amendment but yet loue and pitty them that when God shall giue further opportunity wee may doe them good As the Apostle to the Thessalonians exhorteth in the like case Doct. 26. We must doe nothing of which we cannot yeeld good reason Thus much of Samuels refusing to goe with Saul now of the reason that hee rendred why he would not goe with him and that was because hee had cast off the Word of the Lord. For which cause the Lord had also cast him off from being King In which words consider two things the first concerneth Samuel the other Saul From the first wee learne that wee should bee able to yeeld a reason of our doings alwayes and shew it also when it is expedient so to doe For if we cannot render a reason of them wee doe them slightly at least if not rashly and dangerously so that we may bee ashamed to men ward and repent before God And that which S. Peter requireth concerning our religion and faith that we should bee ready alwayes to giue an answer to euery man that asketh of vs a reason of the hope that is in vs that rule I say holdeth with the like equity in our conuersation that wee should bee ready to giue a reason why we liue thus or so and why we doe this or that And the very heathen Cicero aduiseth that a wise man should doe nothing whereof hee cannot yeeld a probable reason All that I haue sayd is to the iust reproofe of such as haue little regard what they doe or how they liue who therefore are of no credit nor account with God or the better sort of men seeing they looke not to giue a reason of their doings But it is not meat for wise Christians to hang and depend on mens mouthes for the allowance and commendation of their doings whether they bee good or no but to goe by a better rule to wit of examining and obseruing their wayes so that they may truly say they hauing weighed them in the waights of the Sanctuary I meane by the Word of God that so they may be able to see that they haue done them in a good conscience So Dauid considered his wayes and turned his feet into the way of Gods testimonies And they that iudge themselues in secret before God shall not be ashamed of their doings openly before men Doct. 28. Nothing should hurt vs if wee cast not off Gods yoke The next and last thing that I obserue in this verse is that which concerneth Saul that Samuel sayd to Saul seeing thou hast cast away the Word of the Lord he hath cast away thee that thou shalt not be King ouer Israel so that if he had not done so neither should hee haue beene cast out of his Kingdom Where it is manifest that if men did not as Saul reiect the Word so that it cannot gouerne them and if they did not cast off Gods yoke hating to be reformed they should haue no cause to cry out as they doe of the heauy punishments which they meet with and take hold of them but reioyce and praise God for his many and great blessings So faith the Psalmist Oh that my people would haue harkned vnto me and that Israel would haue walked in my wayes I would soone haue brought low their enemies and would haue turned my hand against them But this euen this that men will lye still in their sinne and hold it fast as the childe doth the sweet sugar in the mouth is the cause of all their complaints of sore afflictions and losse of their best commodities and heauy dayes which though wee shall neuer bee free from altogether no not the best while we carry flesh about vs yet wee might remedy it in great part if God had any authority might preuaile with vs. And if his owne children will rebell and breake out of compasse to prouoke him he will chastize euen them with his smarcy rods and corrections Euen as the Lord spake by the Prophet Obadiah to Asa King of Iudah saying O Asa and all Iudah and Beniamin heare yee mee The Lord is with you while yee bee with him if yee seeke him he will be found of you but if ye forsake him hee will forsake you If God then will execute punishment vpon his owne people prouoking him what maruell is it though they bee loden with iudgements who are none of his but his enemies And further then both the one and the other doe humble themselues to walk with the Lord they shall euer be in danger as they may here