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
offrings for the peoples iniquitie no marueile though shifts and excuses will not serue nay that which is more a man that walketh most ciuilly and cannot be charged by men to be an offensiue liuer but shall bee taken for the most innocent of many yet if he stand vpon that and see not inwardly into his corruption blindenes vnbeliefe he shall be so farre from being iustified and allowed of God that all his righteousnes shall bee found nothing but as painting ouer a foule stocke or Image and his best workes as filthy leprofie and for proofe of this which I say consider Pauls words of himselfe and of his former estate when he was not yet conuerted thus hee speakes as touching my life from my childehood and what it was from the beginning among my owne nation at Ierusalem know all the Iewes which knew me heeretofore that aftet the most straight sect of our religion I liued a Pharasie in which words wee haue heard what a strickt liuer and righteous man hee was yet that wee may not thinke that this high commendation was any thing in account with God heare his words after his conuersion and after the word of God was receiued and beleeued of him for then he speaketh after another manner and as the truth was I once was aliue without the Lawe but when the cōmandement came sinne reuiued but I dyed for sinne deceiued mee and slue mee Heere we see that hee himselfe when hee came to himselfe as a guilty person he condemned himselfe notwithstanding all the righteousnes which he had before in his owne and the iudgement of other men so that if such as Paul was when he liued most strictly in his profession who thinke simply they serue Godhighly must yet if euer they turne to God be ashamed of that which they gloryed in before is it like that they who are by Gods word conuinced of great sinnes shall escape the daunger of his displeasure by their colouring of their faults and by shiftes and excuses Who had a fayrer shewe for his doing then he that hid his tallent in the earth which was committed to him for that is sure in so doing hee did no euill with it but did that excuse serue him no but because it was giuen him to doe good with and to occupie therefore it was said to him thou euill seruant why diddest thou not put it to vse Men beare themselues in hand when the Word of God reprooueth them that they will answer it well enough and when Preachers conuince them they hope God will not deale with them so hardly as they doe and men loue alwaies to haue one thing or other to flatter and deceiue their hearts by like an euill debtor who is in danger already yet as long as hee can finde any to borrow of runneth further into debt not wisely foreseeing his ouerthrow to bee at hand but imagines still hee shall come out of it in time So when men can shift off the greatnesse of their sinnes that they may not terrifie nor presse their consciences they thinke their estate good enough and so dance in a nette as if God saw them not till on the sodaine before they be aware they fall headlong into feare and desperation or else become so sencelesse and hardned that they be past feeling till they die in impenitencie And how can it be otherwise Doth not the scripture tell vs plainely that he who followeth not the light walketh in darknes and cannot tell where he goeth But we may know that when men beginne to conceiue of their estate and their doing not being guided by the light of knowledge they are out of the way and deceiue themselues and when they crye peace peace there is no peace they finde not that which they hope for much like vnto them who would haue a King and be like other nations and that they thought best for them say the Prophet what he could to the contrary did they not finde to their costs that they erred in the imaginacions of their hearts and were deceiued The young man to whom Salomon speaketh who will needes rejoyce in his youth and take his pleasure if ye tell him that there is any danger towards him will he beleeue it and doth he not therefore come to iudgement and prooue by wofull experience that his dreames in thinking all is well with him are vaine and disapoint his foolish hope And to shut vp this point what is clearer then that in the gospell to testifie that no shiftes nor excuses wil'serue to hold men in their sinne That when certaine were bidde to the kings great supper they returned answere one this way excusing his absence and another that one had bought Oxen must go trie them another had married a wife c. did their excuses goe for payment nay could any thing be set down more fearfully to hold men from fond and forged excuses and shiftes to keepe in their sinne then that which is there mencioned for thus answere was giuen to them by him that inuited them and that with a vehemen asseueration that none of them that were bidden shall taste of any supper By all which it is manifest that no shiftes will serue men when God shall iustly charge them and when his word accuseth and condemneth their course and doings there is nothing and therefore least of all their vaine defences in extenuating their sinnes or shiftes which they deuise that shall euer be able to stand them in any stead to helpe or deliuer them Cease we therefore from such a purpose which yet is a common practise amongst men and consider wee and be we resolued that God loueth plainenesse and regardeth vprightnes and the good meaning of the hart according to knowledge and if our consciences accuse vs God is greater and hath more to charge vs then they can bring forth against vs and thus let Sauls example teach vs with the rest that haue beene alleadged how pregnant soeuer men bee in holding their sinne any way colouring or excusing of it yet that it will not serue them neither shall be to any purpose and thereby is the scripture verefyed hee that hideth his sinne shall not prosper Doct. 19. Our sinnes depriue vs of our dearest iewels But another thing is added heere by the Prophet which followeth vpon the former to wit seeing he had iustly reprooued him for casting off the Lord and therfore had shewed him that all his excuses were in vaine for this cause he must heare that which hee would not that the Lord had cast him off from being King as if hee should say whether thy sinne be so light a matter as thou makest it iudge thou by the punishment which God threatneth that is that thou must loose thy kingdome for it And so it came to passe afterward both another was anoynted King and also that none of his posteritie succeeded him And from hence wee learne that howsoeuer
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
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
to vs when God shall plucke vs out of our dens and corners wherein we had hid our selues And thus Dauid who had not accused himselfe for his foule and grosse adultery and murther till Nathan the Prophet from God had challenged him for it yet after that cryed out of his imborne corruption and affirmed that to bee the cause of the other saying I was borne in sinne and by that was carried to sinne against thee in secret and so tell to shamefull and open sinne in the fight of men The vse of this doctrin is that we should bee wary against willing offendings and if yet through frailty we be ouertaken any way to espy it speedily and expell it and in no sort to set a bold face vpon it as though nothing were amisse which if wee doe may bee the beginning of wee know not what trouble But seeing the further vses of this are set downe in the next poynt I referre the Reader thither And this be sayd of the first of the foure things about Sauls confession and what a shame it was to him to bee brought to it after many bold denyals of his fault Doct. 22. Few such men to bee found as may be beleeued vpon on their word Now followeth the second to wit how hee was brought to it that was by the Lord himselfe It was hee that wrung this confession from Saul and to make him see his sinne whereby this he brought to passe that hee made Saul eat his owne word by confessing his fault yea euen that which hee had so stiffely defended to bee no fault at all as wee haue heard But is it credible will some say that when he had boldly and openly and ost times denyed that hee had displeased God in that with which he was charged that hee could bee brought to confesse the contrary might it be thought that hee could beare such shame and reproch being so great a person when a mean and inferiour body would hardly haue gone vnder it what shall we then say if hee came to confesse it as it is cleare he did but this whom may a man beleeue when he speaketh good words as Saul did heere whom if thousands had heard him they would haue thought he had answered a most sound truth vnto the Propheâ— Indeed I must needs say that this and such like examples doe teach that there is much falshood and deceit in mans heart and that further then wee haue proofe and experience of mens truth and sincerity in good conscience keeping wee ought not to bee too credulous nor too ready to beleeue them in their owne case when they pretend to tell a truth and goe about to cleare themselues from accusation And most of all if it bee in a matter concerning their profit or pleasure aswell as their credit For men will lye most grossely to enrich themselues and to seeke their pleasure and estimation and therfore when these bee in ieopardy and cannot be vpholden but by a lye he is a rare man which in such a case will not straine his conscience yea and go directly against it both secretly in doing and openly in defending euill Such a sway sinne beareth in a man and so deare it is to him that nothing can seperate them two but death they are sworne friends and euen as two twins which goe together and grow together so that hurt one and hurt both greene one and greeue both so that Ruth was not so neerly knit to Naomi her mother in law as these when shee sayd God doe so and so to mee if any thing but death seperate vs twaine Now therfore they being thus fast knit and linked together they doe as it were sweare each to other euen like a band of theeues together that they will neuer bewray one another And hereby it doth come to passe that when men haue sinned greeuously and are brouhgt forth by most cleer and euident witnesses to shame and punishment yet hardly and with much ado will they bee made to confesse it whereby they cause many to thinke them innocent and falsely charged And yet to the bewraying of such and bringing them forth to their shame and that the iust and vpright who come against them may bee iustified God doth oft times himselfe when there is no other way to be wray them bring their wickednesse to light or force them to confesse their guiltinesse at length euen as wee see it came to passe here in Saul and daily doth and hath done in sundry other But the Deuill holdeth them at this point as long as hee can in the hiding or denying of the same till a stronger then hee whom they are not able to resist constraineth them to say wee haue sinned And thus it was with Saul the Lord would haue the secrets of his heart disclosed who had so long and stiffely denyed his sin And therefore hee would bring him to confession of it though to no benefit of his owne yet for the instruction of his Church to the worlds end It was neither wrung from him by force for what man might constraine him neither was he brought to it by flattery for hee that deaâ—t with him to confesse was Samuel the Lords faithfull Prophet no neither did the most weighty conuincing him by the same Prophet preuaile with him nor perswade him to repentance nor so much as to knowledge his sin for that he had done in the verses going before but Saul washed off all as wee haue heard But the Lord drew him into it by strong hand whom he could not resist nor withstand And though the telling him of losing his kingdome went neere him and it is certaine that he would haue done very much to haue kept and retained it and hee was more moued with the hearing of that word then all that concerned the sauing of his soule Yet what was his confession able to doe toward the preseruing of his kingdome which hee knew wel enough It was the Lord therefore that drew him to confesse And it may teach vs that God who doth wonderfull things hee also forceth lyars dissemblers and such as none can wring from them the least acknowledgement of sinne which yet is well known that they are guilty of it and do with tooth and nayle as they say denie it yet after all this the Lord will make euen themselues to bring it to light confesse it And this he doth for these endes First that all may knowe how bad and vile the heart of man is and how stiffe wilfull and subtill it is yea and hardned which would not easily be beleeued except the Lord should by some meanes bewray it no other being more auailable heereto then the parties owne confession which is more then many witnesses Secondly the Lord doth it to this end that we should not hide denie or extenuate our sinnes when we are conuicted of them or when we ought freely to confesse them for by so doing
as to make them see and confesse as Saul heere did somewhat yet at times we haue them in neuer the better case for all that but they deceiue vs still yea themselues rather frustrate our hope that we shall seeme to haue don no good inwearying our selues about them so that the prophesie is fulfilled The bellows are burnt the lead is consumed in the fire the Founder melteth in vaine for the wicked are not taken away as if hee should say that all the labour that is taken with them is lost and is it not come to this same or like point at this day for to say nothing of sundry yea too many Ministers who are far from burning the bellowes with any great paine-taking who yet must know that they were hired by the Master of the worke to labour aud not to loyter and to vse their talent and not to bury it in a napkin how many diligent and faithful Pastors may make this complaint of the people Wee haue piped vnto yoâ— and yee haue not danced wee haue mourâ—ed to you and yee haue not wept All the day long hath the Lord stretched out his hand but to a disobedient and gaine-saying people for though they will heare vs yet they doe but as the people did to Ezechiel in his time they sate and heard his words but they did not after them I speake not this as if I did heereby goe about to perswade that all doe so and that there is no fruite of our ministrie and labours where they are faithfully and reuerendly bestowed for then I should be too vnthankefull who confesse that I know euen in our parts where I am best acquainted that God hath blessed the labours of sundry who haue sought and desired it and in many places men haue been turned from their euill wayes and to such as sate in darkenes and in the shadow of death light is risen vp And it is credible that if the ministers generally and throughout sought the things that are Christs more then their owne and counted it their ioy that wherin they might glory at the comming of the Lord to winne many I say it is very credible and little to be feared that an 100. fold more fruitfull haruest might bee reaped by their paines and trauell them now may or is to be looked for But yet to speake of the multitude and greatest number euen where there is faithfull labouring yet there is small profiting for though many come to confessing of their sinne as they did in the time of Iohn Baptist many then came from Iudea and the Region round about Iordan and were baptized of him confessing their sinnes yet sundry of them being Pharisies and Scribes repented not Euen yet here are too many of them who do not so lay their sinnes to heart as that they turne from them indeed comming to the oath and the couenant as the people did in Nehemiahs time that so they may bring forth fruit worthy amendment of life wheras we would think that when they are brought so far the worst were now past and there were no more danger or feare of condemnation And what hindreth or is the cause why it is not so Euen their false heart and the deceitfulnes of sinne which hath blindfolded and hardned them that wee may learne what a bondage it is to serue sinne and for men to giue ouer themselues to the allurements thereof Whereas if we haue not obtained this at Gods hands I meane to shake off that which we knowe will be our ouerthrowe what haue we to reioycein I denie not but that the experiencedst Christians haue enough to doe to hold vnder their rebellious hearts and sin causeth them oft to cry out ob wretched men that wee are but yet for all that they giue not place to the lusts therof but rise againe if they bee fallen and cannot be well in themselues till they returne vnder Gods gouernment where alone they count it good being to remaine But when men come to know there is no peace to the vngodly and namely whilst they lye in any knowne sin and when they haue confessed and professed against it yet become slaues to it againe this is in no wise tolerable such by custome and long lying therein prouide that when they would shew themselues best of all yet they cannot then deale plainely but they shall bewray themselues to such as can iudge that they doe but halt and deale hollowly as Saul here did For what doth more bewray them then their own words when they shall bee ready to alledge being vrged to vprightnesse and care they hope there is reason in all things an they cannot bee Saints they say in this life and they are sure all are sinners with such like And as this may be obserued to bee an vsuall thing with men of little conscience throughout their whole course that though they acknowledge themselues to bee sinners euen in those things which sometime they would defend and maintaine to bee no faults yet they forsake them not neither abandon them vtterly so yee may see it to bee with them euen in time of affliction to wit that they bee but hollow as wee must thinke it now to haue beene with Saul when in Gods displeasure hee sent the Prophet to tell him that hee should lose the best thing hee had euen his kingdome And yet who would not thinke that at such times men would bee ready to yeeld to any condition so that they might bee deliuered from such troubles as oppresse them And much I grant they will yeeld and promise then for feare but as yee haue heard of him not heartily nor in truth God had so acquainted Pharaoh with his punishing of his treachery and disobedience that hee brought him oft to confesse his fault and to couenant the contrary but euer when hee should performe and keepe his couenant hee went from it and dealt falsly whereupon all such hollow and dodble dealing was called Pharaohs sinne A most liuely patterne of this Dauid setteth downe of the people of Israel out of former histories saying When he slue plagued them then they sought him and they returned and sought God early and they remembred that God was their strength and the most high God their Redeemer but they flattered him with their mouth and dissembled with him with their tongue for their heart was not vpright with him neither were they faithfull in his couenant whereby may bee gathered most cleerely that though they sought to God for feare of punishment yet such was their falshood that in their hearts they loued him not and therefore could not meane well and truely not hauing due consideration in their good speeches what they said And yet this is the best dealing that such deceiuers and dissemblers can afford him for as Traytours set on the racke doe vtter much who yet loue not the Magistrate who racks them so sinners confesse
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.