for their strayings to bring them to repentance for their sins to make them more observant and careful of their duty thence-forward to exercise their faith and patience and other graces and the like Such as were those distresses that befell the whole people of Israel sundry times under Moses and in the dayes of their Iudges and Kings and those particular trials and afflictions wherewith Abraham and Ioseph and Iob and David and Paul and other the holy Saints and servants of God were exercised in their times 5. Both the one sort and the other are called Iudgments but as I said in different respects and for different reasons Those former plagues are called Gods Iudgments because they come from God not as a loving and merciful father but as a just and severe Iudge who proceeding according to course of Law giveth sentence against a malefactor to cut him off And therefore this kind of judgment David earnestly deprecateth Psalm 143. Enter not into judgment with thy servant for then neither can I nor any flesh living be justified in thy sight These later corrections also or chastenings of our heavenly father are called Iudgments too When we are judged we are chastened of the Lord but in a quite different notion Because God proceedeth therein not with violence and fury as men that are in passion use to do but coolely and advisedly and with judgment And therefore whereas David deprecated Gods judgment as we heard in that former notion and as Iudgment is opposed to Favour Ieremy on the other side desireth Gods Iudgment in this later notion and as it is opposed to Fury Correct me O Lord yet in thy judgment not in thy fury Jer. 10. 6. Now we see the severall sorts of Gods Iudgments which of all these may we think is here meant If we should take them all in the Conclusion would hold them and hold true too Iudicia oris and judicia operis publick and private judgments those plagues wherewith in fury he punisheth his enemies and those rods wherewith in mercy he correcteth his children most certain it is they are all right But yet I conceive those judicia oris not to be so properly meant in this place for the Exegesis in the later part of the verse wherein what are here called judgments are there expounded by troubles seemeth to exclude them and to confine the Text in the proper intent thereof to these judicia operis only but yet to all them of what sort soever publick or private plagues or corrections Of all which he pronounceth that they are Right which is the predicate of the Conclusion and cometh next to be considered I know O Lord that thy judgments are right 7. And we may know it too if we will but care to know either God or Our selves First for God though we be not able to comprehend the reasons of his dispensations the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the judgments are right it may satisfie us if we do but know that they are his Tua will infer recta strongly enough for the Lord who is righteous in all his wayes must needs be so in the way of his judgments too 1. Mens judgments are sometimes not right through mis-informations and sundry other mistakings and defects for which the Laws therefore allow writs of Errour appeals and other remedies But as for God he not only spieth out the goings but also searcheth into the hearts of all men he pondereth their spirits and by him all their actions are weighed 2. Mens judgments are sometimes not right because themselves are partial and unjust awed with fear blinded with gifts transported with passion carried away with favour or disaffection or wearied with importunity But as for God with him is no respect of persons nor possibility of being corrupted Abraham took that for granted that the judg of all the world must needs do right Gen. 18. And the Apostle rejecteth all suspicion to the contrary with an Absit what shall we say then is there unrighteousness with God God forbid Rom. 9. 3. Mens judgments are sometimes not right meerly for want of zeal to justice They lay not the causes of poor men to heart nor are willing to put themselves to the pains or trouble of sifting a cause to the bottome nor care much which way it go so as they may but be at rest and enjoy their ease But as for God he is zealous of doing justice he loveth it himself he requireth it in others punishing the neglect of it and rewarding the administration of it in them to whom it belongeth The righteous Lord loveth righteousness Psal. 11. 8. And then secondly in our selves we may find if we will but look enough to satisfie us even for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too so far as is meet for us to expect satisfaction The judgments of God indeed are abyssus multa his wayes are in the sea and his paths in the deep waters and his footstops are not known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soon may we lose our selves in the search but never find them out Yet even there where the judgments of God are like a great deep unfathomable by any finite understanding his righteousness yet standeth like the high mountains as it is in Psalm 36. visible to every eye If any of us shall search well into his own heart and weigh his own carriage and deservings if he shall not then find enough in himself to justifie God in all his proceedings I forbid him not to say which yet I tremble but to rehearse that God is unrighteous 9. The holy Saints of God therefore have ever acquitted him by condemning themselves The Prophet Ieremy in the behalf of himself and the whole Church of God The Lord is righteous for I have rebelled against his Commandement Lam. 1. So did Daniel in that his solemn confession when he set his face to seek the Lord God by prayer and supplications with fasting and sack-cloth and ashes Dan. 9. O Lord righteousnesse belongeth unto thee but unto us confusion of face as it is this day to our Kings to our Princes and to our fathers because we have sinned against thee verse 7. and again after at verse 14. Therefore hath the Lord watched upon the evil and brought it upon us for the Lord our God is righteous in all his works which he doth for we obeyed not his voice Yea so illustrious many times is the righteousness of God in his judicial proceedings that it hath extorted an acknowledgment from men obstinately wicked Pharaoh who sometimes in the pride of his heart had said Who is the Lord was afterwards by the evidence of the fact it self forced to this confession I have sinned the Lord is righteous but I and my people are wicked Exod. 9. 10. They are then at least in that respect worse then wicked Pharaoh that
it For whereas the precious Oyntment though it have in it much variety of pleasure in regard of the three now-mentioned qualities yet can it bring all that delight no farther then to the outward senses of Touch Sight and Smell As for that passage in Psal. 109. It shall enter like Oyle into his bones it is perhaps rather to be understood as an hyperbolical expression then to be taken as exactly true in rigore loquendi But as for a good Name that pierceth farther then either bones or marrow it entereth into the inner man and bringeth rejoycing to the very heart and soule A good report maketh the bones fat saith Solomon and that I weene is another-gates matter then to make the face to shine This for material Oyle Then for those other outward things which for some respects I told you might be also comprehended under the name of Oyntments Riches Honours and worldly Pleasures alas how poore and sorry comforts are they to a man that hath forfeited his good Name that liveth in no credit nor reputation that groaneth under the contempt and reproach and infamy of every honest or but sober man Whereas he that by godly and vertuous actions by doing justice and exercising mercy and ordering himself and his affiairs discreetly holdeth up his good Name and reputation hath that yet to comfort himself withall and to fill his bones as with marrow and fatness though encompassed otherwise with many outward wants and calamities Without which even life it selfe would be unpleasant I say not to a perfect Christian only but even to every ingenuous morall man The worthier sort of men among the Heathens would have chosen rather to have dyed the most cruel deaths then to have lived infamous under shame and disgrace And do not those words of S. Paul 1 Cor. 9. shew that he was not much otherwise minded It were better for me to die then that any man should make my glorying void Thus a good Name is better then any precious Oyntment take it as you will properly or tropically because it yieldeth more solid content and satisfaction to him that enjoyeth it then the other doth 17. Compare them thirdly in those performances whereunto they enable us Oyls and Oyntments by a certain penetrative faculty that they have being well chafed in do supple the joynts and strengthen the sinews very much and thereby greatly enable the body for action making it more nimble and vigorous then otherwise it would be Whence it was that among the Greeks and from their example among the Romans and in other Nations those that were to exercise armes or other feats of activity in their solemn games especially wrestlers did usually by frictions and anointings prepare and fit their bodies for those athletique performances to do them with more agility and less weariness Insoas Chrysostome and other Greek Fathers almost every where use the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely when they speak of those preparatory advantages such as are prayer fasting meditation of Christs sufferings or of the joyes of heaven and the like wherewith Christians may fortifie and secure themselves when they are to enter the combate with their spiritual enemies but more generally to signifie any preparing or fitting of a person for any manner of action whatsoever 18. But how much more excellent then is a good Name which is of such mighty consequence advantage for the expediting of any honest enterprise that we take in hand either in our Christian course or civil life in this world It is an old saying taken up indeed in relation to another matter somewhat distant from that we are now treating of but it holdeth no less true in this then in that other respect Duo cum faciunt idem non est idem Let two men speak the same words give the same advice pursue the same business drive at the same design with equal right equal means equal diligence every other thing equall yet commonly the success is strangely different if the one be well thought of and the other labour of an ill name So singular an advantage is it for the crowning of our endeavours with good success to be in a good name If there be a good opinion held of us and our names once up whether we deserve it or no whatsoever we do is well taken whatsoever we propose is readily entertained our counsels yea and rebukes too carry waight and authority with them By which means we are enabled if we have but grace to make that good use thereof to do the more good to bring the more glory to God to give better countenance to his truth and to good causes and things Whereas on the other side if we be in an ill name whether we deserve it or no all our speeches and actions are ill-interpreted no man regardeth much what we say or do our proposals are suspected our counsels and rebukes though wholsome and just scorned and kickt at so as those men we speak for that side we adhere to those causes we defend those businesses we manage shall lye under some prejudice and be like to speed the worse for the evil opinion that is held of us We know well it should be otherwise Non quis sed quid As the Magistrate that exerciseth publick judgment should lay aside all respect of the person and look at the cause onely so should we all in our private judgings of other mens speeches and actions look barely upon the truth of what they say and the goodness of what they do and accordingly esteem of both neither better nor worse more or less for whatsoever fore-conceits we may have of the person Otherwise how can we avoid the charge of having the faith of our Lord Iesus Christ the Lord of glory with respect of persons But yet since men are corrupt and will be partiall this way do we what we can and that the world and the affairs thereof are so much steered by Opinion it will be a point of godly wisdome in us so far to make use of this common corruption as not to disadvantage our selves for want of a good Name and good Opinion for the doing of that good whilst we live here among men subject to such frailties which we should set our desires and bend our endeavours to do And so a good name is better then a good ointment in that it enableth us to better and worthier performances 19. Compare them fourthly in their Extensions and that both for Place and Time For place first That Quality of the three before mentioned which specially setteth a value upon Oyntments advancing their price and esteem more eminently then any other consideration is their smell those being ever held most precious and of greatest delicacy that excell that way And herein is the excellency of the choisest Aromatical Oyntments that they do not only please
prohibitions by the Magistrate there should yet be found among our Gentry so many spirits of that desperate unchristian resolution as upon the slightest provoking word that but toucheth upon their reputation to be ready either to challenge or to accept tho duell Either of which to doe must needs leave a deep sting in the Conscience if yet it be penetrable and not quite seared up since thereby they expose themselves to the greatest hazard if not inevitable necessity of wilfull murther either of themselves or their brethren 2. Alas that there should still be found amongst our Clergy-men that formerly being perswaded that our Church-Ceremonies and Service were unlawfull and having during such their perswasion preached against them openly before their Congregations as unlawfull but have been since convinced in their judgements of the Lawfulness thereof should yet with-hold their conformity thereunto and chuse rather not only to expose themselves to such mischiefs and inconveniences as that refusal may bring upon them but to seem also to persist in their former error to the great scandal of their people and cheating their own Consciences then by acknowledging that they have erred adventure the loss of that great reputation they had by their former opposition gained amongst their credulous followers 3. Alas that there should still be found among our People men who being conscious to themselves of some secret wrongs done to their brethren in their worldly estate by oppression fraud or other false dealing do yet hold off from making them just restitution or other meet compensation for the same and so become really cruel to their own consciences whil'st they are so fondly tender over their reputations with others as rather to continue still dishonest in retaining then acknowledge their former dishonesty in obtaining those ill-gotten parcels 25. But leaving all these to the judgement of God and their own hearts and to ruminate on that sad Text Luk. 16. that which is highly esteemed amongst men is abomination in the sight of God For thee Christian brother who ever thou art that shalt at any time be in a strait between two evils shaken with doubtings and distractions what to do when thy Conscience and thy Credit lie both at stake together thou hast a ready resolution from the old Maxime E malis minimum As the Merchant in a storm throweth his dear commodities into the sea to save himself so do thou resolve to redeem thy Conscience howsoever and at any rate whatsoever betide thy Credit I forbid thee not to be tender of thy good name it is an honest care but I charge thee upon thy soule to be more tender of thy Conscience 26. This admonition premised I shall now with your patience proceed to some Inferences from what hath been delivered concerning the excellency of a good name and what a precious thing it is But the more precious it is the more grievous first is their sin that seek to rob others of it We read in Pliny that there were some Oyntments in the shops in his time made of such costly ingredients so great was the ryot of those times that every pound weight was sold at 400. Romane pence which by computation allowing to the Romane penny seven pence halfepenny of our coyne commeth to above twenty two pound English which was a very great rate especially considering the time wherein he lived about fifteen hundred years agoe We would all think that man had done a very foule robbery that should have broken a shop and carried thence any considerable quantity of such costly ware And must we not then adjudge him a far worse thief that injuriously taketh away a mans good Name from him which we have heard to be in many respects far more precious then the most precious Oyntments can be But Murther is a Felony of a higher degree then Theft Sometimes we pitty Theeves but we detest Murtherers Yet neither Theeves nor Murtherers are more cruel and injurious than Slanderers and Backbiters and Talebearers and Whisperers and false Accusers are Those bereave a man but of his Livelihood or at most of his Life but these take that from him which is justly more deare to him then either Life or Livelihood 27. It were to be wished that all malicious and envious persons would lay this to heart who seek to raise their own fame upon the ruine of their brothers whose daily endeavour it is and daily practise to raise scandalous reports of others and to cast foule aspersions upon them without cause to make their Names unsavoury and thereby to render their persons odious among such as will be ready to spread the report farther and it is great odds they will do it with some addition of their own too or otherwise make ill use of it to their prejudice But since such mischievous persons will not or cannot learn to do better having been long accustomed to do ill no more then a Leopard can change his spots or a Blackamore his skin it will concern us very much not to suffer our selves to become receivers to these Theeves or abetters to these Murderers by setting our ears wide open to their detractions but rather to suspect him as an impe of Satan that delighteth in Satans office in being an accuser of his brethren 28. Secondly how distant are they from Solomons judgement that value any outward thing in the world it may be some little sordid gain or some petite slippery preferment or some poor fruitless pleasure at a higher rate then they doe their good Name which Solomon here so much preferreth before them all 1. The Covetous worldling so he may but lade himself fast enough with thick clay what careth he what men say or think of him Call him Churle Miser Caytiff Wretch or what else they think good c at mihi plaudo domi Tush saith he let them say on the fox fareth best when he is curst If this man be a wise man as himself thinketh none wiser sure then Solomon was not so wise a man as he is taken for to say as he doth Prov. 22. A good Name is rather to be chosen then great riches c. 2. The ambitious man that panteth after preferment what regardeth he though all the world should taxe him of flattery of bribery of calumny of treachery of perjury so he can but climbe up to the step at which he aimed and from which he knoweth not how soon he may be justled off by another as ambitious as himself 3. The luxurious wanton the prodigal gamster the glutton drunkard or other voluptuous beast in any kinde when once imboldned in his wayes sitteth him down in the seate of the scorner laugheth at all mankinde that will not run with him to the same excess of riot resolveth against whatsoever dislikes sober men bewray of his exorbitancies to take his own pleasure howsoever and then let others take theirs bestoweth a nick-name or
instruction to us how to behave our selves in this matter of pleasing Not to please men be they never so many or great out of flatness of spirit so as for the pleasing of them either first to neglect any part of our duty towards God and Christ or secondly to goe against our own consciences by doing any dishonest or unlawful thing or thirdly to do them harm whom we would please by confirming them in their errours flattering them in their sins humouring them in their peevishness or but even cherishing their weaknesse for weaknesse though it may be born with yet it must not be cherished Thus did not he thus should not we seek to please any man But then by yeelding to their infirmities for a time in hope to win them by patiently expecting their conversion or strengthning by restoring them with the spirit of meeknesse when they had fallen by forbearing all scornfull jeering provoking or exasperating language and behaviour towards them but rather with meeknesse instructing them that opposed themselves so did he so should we seek to please all men for their profit and for their good For that is charity 32. Alas it is not the pleasing or displeasing of men that Charity looketh after but their good And therefore as it seeketh to please them if that be for their good so it careth not to displease them if that also be for their good S. Paul was ad utrumque paratus he could use both as occasion required either the rod or the spirit of meekness and he would make choyce ever of that which he saw to be for the present the more expedient He was a wise Master-builder and knew how to lay his worke to make the building rise both faire and strong He took his model from the Arch-architect the builder and maker of all things which is God Suaviter fortiter in the book of wisdome all Gods works go on so He doth whatsoever he doth fortiter effectually and without fail in respect of the end that is to build strong But yet suaviter sweetly and without violence in the use of the means that 's to build faire 33. Can any Governour any Minister any private man that desireth to do so much as falleth to his share in this Building desire a better pattern to worke by A Governour that hath advisedly resolved upon a just course for that must still be supposed if justice do not lie at the bottome the frame cannot stand let him go through-stitch with it in Gods name do it fortiter as is said of David Psalm 78. He ruled them prudently with all his power so as his commands may be obeyed his authority feared his enemies quelled But then he must do it suaviter too that must not be forgotten with such equity lenity and moderation that they may be left without excuse in their undutifulness that will not both acknowledge his justice and clemency A Minister also of the Gospel who hath a great part in the work both for the pulling down of errour and sin and for the setting up of truth and godliness he must do his part fortiter instruct exhort reprove correct with full demonstration of the spirit and power and with clear evidence of truth and reason that he may build strong Yet suaviter too with all sweetness and meekness with much beseeching and brotherly language that he may build faire approving himself both wayes a workman that needeth not be ashamed But if he either put in ill stuff or lay it ill that is if either he prove with bad arguments or reprove with bad words he may then be ashamed of his work he doth but blunder and bungle and not build Yea every private man that hath in his hand the managing of any good cause wherein he meeteth with opposition cannot give better proof both of his wisdome and charity then by doing it fortiter and suaviter to the uttermost of his power and skill effectually but fairely 34. I have now done with all my three observations and should draw to a conclusion but that for the preventing of a foule mistake in this affair it is needful I should first put in one caution of some importance and it is this That in weighing the decency and expediency of things we ought to make a difference between those lawful things wherein superiour authority hath interposed and determined our liberty either way and those things wherein we are left wholy to our selves What hath bin said concerning the yielding to the weaknesses of our brethren for the avoiding of their offence and the forbearing of lawful things sometimes when they grow inexpedient is to be understood of such things only as are wholy in our own power no superiour authority either divine or humane having limited us therein But where lawful authority hath determined our choice we must hold to their determination any seeming inexpediency to the contrary notwithstanding 35. Whiles things are in agitation private men may if any thing seem to them inexpedient modestly tender their thoughts together with the reasons thereof to the consideration of those that are in authority to whose care and wisdom it belongeth in prescribing any thing concerning indifferent things to proceed with all just advisedness and moderation that so the subject may be encouraged to perform that obedience with cheerfulness which of necessity he must perform howsoever It concerneth superiours therefore to look well to the expediency and inexpediency of what they enjoyn in indifferent things Wherein if there be a fault it must lie upon their account the necessity of obedience is to us a sufficient discharge in that behalf Onely it were good we did remember that 〈◊〉 are to give up that account to God onely and not to us But after that things are once concluded and established by publick authority acts passed and constitutions made concerning the same and the will and pleasure of the higher powers sufficiently made known therein then for private men to put in their vye and with unseasonable diligence to call in question the decency or expediency of the things so established yea with intolerable pride to refuse obedience thereunto meerly upon this pretension that they are undecent or inexpedient is it self indeed the most indecent and inexpedient thing that can be imagined 36. For that the fear of offending a private brother is a thing not considerable in comparison of the duty of obedience to a publick governour might be shewen so apparently by sundry arguments if we had time to enlarge and illustrate them as must sufficiently convince the judgement of any man not wilfully obstinate in that point I shall onely crave leave briefly to touch at some of them First then when Governours shall have appointed what seemed to them expedient and private men shall refuse to observe the same pretending it to be inexpedient who shall judge thereof Either they themselves that take the exceptions must
First the supposal of a duty though for the most part and by most men very slackly regarded and that is the delivering of the oppressed In the two former verses If thou faint in the day of adversity If thou forbear to deliver them that are drawn unto death and those that are ready to be slain Secondly the removal of the common pretensions which men usually plead by way of excuse or extenuation at least when they have failed in the former duty in the last verse If thou sayest Behold we knew it not doth not he that pondreth the heart consider it c. So that if we will speak any thing to the purpose of the Text we must of necessity speak to those two points that do there-from so readily offer themselves to our consideration to wit the necessity of the duty first and then the vanity of the excuses 3. The Duty is contained and the necessity of it gathered in and from the tenth and eleventh verses in these words If thou faint in the day of adversity thy strength is small If thou forbear to deliver them that are drawn unto death and those that are ready to be slain Wherein the particulars considerable are First the Persons to whom the duty is to be performed as the proper object of our justice and charity Them that are drawn unto death and those that are ready to be slain They especially but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also all others that are in their condition in any kinde or degree those that are injured or oppressed or in danger to be injured or oppressed by any manner way or means Secondly an act of Charity and justice to be performed towards those that are in such a condition by such as by reason of the power and opportunities and other advantages that God hath put into their hands are in a capacity to do it which is the very duty it self viz. to look upon them in the day of their adversity and to deliver them out of the hand of their oppressours Thirdly a possibility of the neglect or non-performance of this so just and charitable a duty by those that might and therefore ought to do it expressed here by the name of forbearance If thou forbear to deliver Fourthly the true immediate cause of that neglect wheresoever it is found viz. the want of spirit and courage in the heart faint-heartedness from whatsoever former ot remoter cause that faintness may proceed whether a pusillanimous fear of the displeasure or a desire to winde himself into the favour of some great person or the expectation of a reward or a loathness to interpose in other mens affairs or meer sloth and a kinde of unwillingness of putting himself to so much trouble or what ever other reason or inducement can be supposed If thou faint in the day of adversity Lastly the censure of that neglect it is an evident demonstration à posteriori and as all other visible effects are of their more inward and secret causes a certain token and argument of a sinful weakness of minde If thou faintest c. thy strength is small 4. The result of these particulars amount in the whole to this Every man according to his place and power but especially those that being in place of magistracy and judicature are armed with publick authority for it are both in Charity and justice obliged to use the utmost of their power and to lay hold on all fit opportunities by all lawful means to help those to right that suffer wrong to stand by their poorer brethren and neighbours in the day of their calamity and distress and to set in for them throughly and stoutly in their righteous causes to protect them from injuries and to deliver them out of the hands of such as are too mighty or too crafty for them and as seek either by violence or cunning to deprive them either of their lives or livelyhoods Briefly thus and according to the language of the Text It is our duty every one of us to use our best strength to deliver the oppressed but our sin if we faint and forbear so to do And the making good and the pressing of this duty is like to be all our business at this time 5. A point of such clear and certain truth that the very Heathen Philosophers and Lawgivers have owned it as a beam of the light of Nature insomuch as even in their account he that abstaineth from doing injuries hath done but the one half of that which is required to compleat Iustice if he do not withal defend others from injuries when it is in his power so to do But of all other men our Solomon could least be ignorant of this truth Not onely for that reason because God had filled his heart with a large measure of wisdom beyond other men but even for this reason also that being born of wise and godly parents and born to a kingdom too in which high calling he should be sure to meet with occasions enough whereon to exercise all the strength he had he had this truth considering the great usefulness of it to him in the whole time of his future government early distilled into him by both his parents was seasoned thereinto from his childhood in his education His father David in Psal. 72. which he penned of purpose as a prophetical benediction and instruction for his son as appeareth by the inscription it beareth in the title of it a Psalm for Solomon beginneth the Psalm with a prayer to God both for himself and him Give the King thy judgements O God and thy righteousness unto the Kings son And then after sheweth for what end he made that prayer and what should be the effect in order to the Publick if God should be pleased to grant it Then shall he judge the people according unto right and defend the poore ver 2. He shall keep the simple folke by their right defend the children of the poor and punish the wrong doer or as it is in the last translation break in pieces the oppressour ver 4. and after at the 12. 13. and 14. verses although perhaps the passages there might principally look at Christ the true Solomon and Prince of peace a greater then Solomon and of whom Solomon was but a figure yet I beleeve they were also literally intended for Solomon himself He shall deliver the poor when he cryeth the needy also and him that hath no helper He shall be favourable to the simple and needy and shall preserve the soules of the poor He shall deliver their soules from falshood and wrong and dear shall their blood be in his sight And the like instructions to those of his father he received also from his mother Bathsheba in the prophesie which she taught him with much holy wisdom for the matter and with much tenderness of motherly affection for the manner What my Son and what the Son of my wombe and what the Sons of my vowes
good his promise The Lord had designed Saul to be their King and had secretly revealed the same to Samuel Who did also by Gods appointment first anoint him very privately no man being by but they two alone and after in a full assembly of the people at Mispeh evidenced him to be the man whom God had chosen by the determination of a lot Whereupon the most part of the people accepted Saul for their King elect testifying their acceptance by their joyful acclamations and by sending him presents Yet did not Saul then immediately enter upon his full Regalities whether by reason of some contradiction made to his election or for whatsoever other cause but that Samuel still continued in the government till upon occasion of the Ammonites invading the land and laying siege against Iabesh-Gilead Saul made such proof of his valour by relieving the Town destroing the enemy that no man had the forehead to oppose against him any more Samuel therefore took the hint of that victory to establish Saul compleatly in the kingdom by calling the people to Gilgal where the Tabernacle then was where he once more anointed Saul before the Lord and in a full congregation investing him into the kingdom with great solemnity sacrifices of peace-offerings and all manner of rejoycings 4. Now had the people according to their desire a King and now was Samuel who had long governed in chief again become a private man Yet was he still the Lords Prophet and by vertue of that calling took himself bound to make the people sensible of the greatness of their sin in being so forward to ask a King before they had first asked to know the Lords pleasure therein And this is in a manner the business of this whole Chapter Yet before he begin to fall upon them he doth wisely first to clear himself and for the purpose he challengeth all every of them if they could accuse him of any injustice or corruption in the whole time of his government then and there to speak it out and they should receive satisfaction or else for ever after to hold their tongues in the three first verses of this Chapter but especially in this third verse Behold here I am witness against me before the Lord c. 5. In which words are observable both the Matter and Form of Samuels challenge The Matter of it to wit the thing whereof he would clear himself is set down first in general termes that he had not wrongfully taken to himself that which was anothers Whose Ox have I taken or whose Asse have I taken And then more particularly by a perfect enumeration of the several species or kindes thereof which being but three in all are all expressed in this challenge All wrongful taking of any thing from another man is done either with or without the parties consent If without the parties consent then either by cunning or violence fraud or oppression over-reaching another by wit or over-bearing him by might If with the parties consent then it is by contracting with him for some fee reward or gratification Samuel here disclaimeth them all Whom have I defrauded whom have I oppressed or of whose hand have I received a bribe to blinde my eyes therewith That is the matter of the challenge 6. In the forme we may observe concerning Samuel 3. other things First his great forwardness in the business in putting himself upon the triall by his own voluntary offer before he was called thereunto by others Behold here I am Secondly his great Confidence upon the conscience of his own integrity in that he durst put himself upon his triall before God and the world witness against me before the Lord and before his Annointed Thirdly his great Equity in offering to make reall satisfaction to the full in case any thing should be justly proved against him in any of the premises whose oxe or whose asse c and I will restore it you 7. The particulars are many and I may not take time to give them all their due enlargements We will therefore pass through them lightly insisting perhaps somewhat more upon those things that shall seem most material or useful for this assembly then upon some of the rest yet not much upon any Neither do I mean in the handling thereof to tie my self precisely to the method of my former division but following the course of the Text to take the words in the same order as I finde them there laid to my hand Behold here I am witness against me c. 8. Behold here I am More hast then needeth may some say It savoureth not well that Samuel is so forward to justifie himself before any man accuse him Voluntary purgations commonly carry with them strong suspicions of guilt We presume there is a fault when a man sweateth to put off a crime before it be laid to his charge True and well we may presume it where there appeareth not some reasonable cause otherwise for so doing But there occur sundry reasons some apparent and the rest at least probable why Samuel should here do as he did 9. First he was presently to convince the people of their great sin in asking a King and to chastise them for it with a severe reprehension It might therefore seem to him expedient before he did charge them with innovating the government to discharge himself first from having abused it He that is either to rebuke or to punish others for their faults had need stand clear both in his own conscience and in the eye of the world of those faults he should censure and of all other crimes as foul as they lest he be choaked with that bitter proverb retorted upon him to his great reproach Physician heal thy self Vitia ultima fictos Contemnunt Scauros castigata remordent How unequal a thing is it and incongruous that he who wanteth no ill conditions himself should binde his neighbour to the good behaviour That a sacrilegious Church-robber should make a mittimus for a poor sheep-stealer Or as he complained of old that great theeves should hang up little ones How canst thou say to thy brother Brother let me pul out the mote that is in thine eye when behold there is a beam in thine own eye That is with what conscience nay with what face canst thou offer it Turpe est doctori every school-boy can tell you See to it all you who by the condition of your callings are bound to take notice of the actions and demeanours of others and to censure them that you walk orderly and unreprovably your selves It is only the sincerity and unblameableness of your conversations that will best adde weight to your words winn awe and esteem to your persons preserve the authority of your places put life into your spirits and enable you to doe the works of your callings with courage and freedom 10. Secondly Samuel here justifieth himself for their greater conviction