samuel's ENCOUNTER WITH Saul.  1 Sam. Chap. 15. from ver. 13. to ver. 30. 
Preached and penned, by that worthy servant of God, Mr. RICHARD ROGERS, late Preacher of WETHERFIELD in ESSEX.  
And published word for word, according to his own copy, finished before his Death.  
LONDON, Printed by Edw. Griffin, for Samuel Man, dwelling in Paul's Churchyard at the sign of the Swan, 1620.   

To the Christian Reader.  
THe condition of every true servant of God in this world, is fitly compared to a warfare, 
job. 7. 1.  and his life to the life of a soldier, 
Esa. 40. 2.  in respect of the many, 
Num. 4. 43.  the mighty, 
1. Tim. 2. 4.  the malicious and subtle enemies he is to deal withal. 
jam. 4. 2.  This is true, especially of such as serve God in the work of the ministry, who have not slight to wrestle against principalities and against powers, that is, against wicked spirits, even the devil and his Angels, and against their own lusts, which fight in their members (which too are common, with them and all other Christians) but also (and that in a special manner) Against unreasonable and evil men. 
2 Thes 3. 2.   
Hereof the holy men of God have had experience in all ages in the world. 
Ind 14, 15  Enock the seaventh from Adam, wrestled with such, as may appear by his holy prophecy, of the second coming of jesus Christ, whereby he doth comfort himself and others against them. Noah all so, who lived likewise before the flood, did contend & strive with such, (as a man that goeth to law with another) 120. years together, as Moses showeth in the 6. of Gen. 
Gen. 6. 3.   
Who knoweth not the manifold and continual Combats that Moses that great Prophet, 
Psa. 95. 10.  and meek servant of God, 
Exo. 14. 11. 12. & 15. 24.  (an also his brother Aaron) had with a mutinous & unthankful people 40. 
Num. 11. & 14. & 16. & 20. &. 21.  years long in the wilderness? This story is so clearly recorded, so plainly and plentiful set down in the books of Exod. and Numb. and so well known to every Christian, that I shall not need to quote any places for the proof hereof.  
Esay (as the Lord's Messenger) complaineth, 
Rom. 10. 21.  saying, All the day long have I stretched out my hand, to a disobedient and gainsaying people. And jeremy cryeth mainly out: 
jer. 15. 10.  Woe is me my mother, that thou hast borne me a contentious man, and a man that striveth with the whole land. Doth not the speech of the Lord to the Prophet Ezechiel teach us the same thing, where he saith; 
Ezech. 2. 3. 6  Son of man, I send thee to the children of Israel, a rebellious house. And a little after, he telleth him, that Rebels and thorns shall be with him, and that he shall remain among scorpions. What shall I say more? For this Epistle would be over long, if I should speak of our Saviour Christ, who in the days of his flesh, and after, 
Luc 2 34.  was, 
Math. 22. & 23.  a sign that was spoken against, 
Act. ●61 ●2. & 19 28 & 21. 28.  as the manifold oppositions and combats, which he had with the jewish Priests do show; or of his Apostles, who (as Paul speaketh of himself) fought with men, as mad and furious as any wild beasts.  
Wherefore to omit other testimonies and examples that might be alleged for proof of this point, let us only insist a little upon that example, which is set before us in this present text of Scripture, wherein we have (as it were) a Monomachy, or single combat betwixt the Prophet Samuel, and Saul a King, whom he himself (by the commandment of God) had anointed.  
Now, whereas unreasonable and evil men are of two sorts, some fierce and cruel, as Dogs & Lions, that will turn again, & rend such as reprove them, as the Sodomites, 
Gen. 19 9  and jeroboam: 
1 Kin. 13. 4.  others, subtle and crafty, as Serpents and Foxes, full of shifts and fair pretences. Samuel in this place, hath to deal with the latter. For he hath to deal with Saul, who having (for the time) laid aside his Lion-like disposition, wherewith he roared against his eldest son jonathan, 
1 Sam. 20. 30, 31▪  doth now fall (like his father, the first Adam) to sly and shameless shifting, 
Gen. 3.  with Samuel the faithful servant of God.  
For first of all (putting on a brow of brass, 
Vers. 13. 10. 12.  and a forehead of iron) he telleth Samuel, by way of prevention, and against the light of his own conscience, 
Vers. 15.  that he had fulfilled the commandment of the Lord. Secondly, being put from that starting hole, and plainly convinced of a flat untruth, he shifteth it off from himself to the people; whom yet he iustfieth, in respect of their end and good intent, which was (as he saith) to do sacrifice to the Lord their God. 
Vers. 20. 21.  Thirdly, being further convinced of his sin, and the root of it (that is, greedy avarice) being laid open, he hardeneth his heart yet more, and with an impudent face doth justify, both himself and the people, as thinking it great pity, to kill such a goodly Prince as Agag was, and to spoil and cast away such fat cattle, and make them a prey for the fowls and wild beasts, which might serve for better purposes; thus secretly taxing the commandment of the Lord, of too much rigour and severity, & making himself more wise & merciful then God. 
Vers. 24. 25.  Fourthly, being driven from this hold, and so manifestly convinced, that he could not deny it to be a sin; yet he seeketh to extenuate and excuse it, as a sin of infirmity, which he committed not in contempt of God; 
Exod. 32. 32.  but for fear of the people, which thing also moved Aaron to make the molten Calf. 
Verse 30.  Lastly, being brought by main force, to acknowledge that his sin could not be cloaked, nor excused, he doth not go about to seek reconciliation, & make his peace with God; but all his care is, to maintain his honour, and to keep his credit with the people.  
To conclude, I consider in this Treatise two things: whereof the first is the matter & subject thereof; the second, the speech and manner of handling. In regard of the former, it may be called, The uncasing, or discovering of an Hypocrite: In regard of the latter, it may be called (according to the phrase of the Apostle. 
2. Tim. 1. 13 ) A true type and pattern of wholesome speeches or words. The first is a fit subject for every faithful Minister of God's holy Word, to labour often in: and the other, a lively example of dividing the Word of God a right, 
2. Tim. 2. 15  opening and applying of it with that wisdom, plainness, simplicity, and power, which will prevail more with those that truly fear God, than all the painted eloquence and ostentation of human wisdom, that the wit of man can possibly show. To such, I commend the reading and hearing of these godly Sermons, beseeching God to add his gracious blessing thereunto, even for Christ jesus sake, In whom I rest,  
Thy loving friend, S. Egerton.   

A TABLE OF the chief heads or Doctrine, contained in this book: and specially the marks of hypocrisy.  

THe Preface to the discourse, showing the Author's scope and purpose. pag. 1:  
The general unfolding of the whole context, from verse 13, to 30. pag. 3.  
Doct. 1. Little place for reproof among Christians. pag. 14.  
Doct. 2. Every man's way seems good in his own eyes. pag. 21.  
Doct. 3. The worst sometime will reverence God's Ministers. p. 28.  
Doct. 4. The Minister must convict the hearer of that he teacheth. p. 34.  
Doct. 5. 1 Mark of an hypocriie. When he is convicted, he falls to shifting, p. 40. Whereto add a second mark. Hardness of heart and boldness bewray hypocrisy, p. 50.  
Doct. 6. Whiles we are yet in mean estate, each benefit is thankworthy. p. 55.  
Doct. 7. The greater Gods blessings be, the greater shall be our account. p. 68  
Doct. 8. 3 Mark. The hypocrite serveth God by halves. pag. 79.  
Doct. 9 4 Mark. Hypocrisy accompanied with corrupt lusts, as covetousness, which is the root of all evil. pag. 98.  
Doct. 10. Sin ne●er goeth without company. pag. 105.  
Doct. 11. Sin lieth close and bid, till the Word discover it. p. 107.  
Doct. 12. 5 Mark. justifying of himself, a mark of an hypocrite. p. 116.  
Doct. 13. Hath two branches, containing a sixth and a seventh mark. Hypocrites, under colour of some good actions, would be excused from all blame. p. 122. When they cannot, than they lay the fault upon others. pag. 123.  
Doct. 14. The 8 Mark. Hypocrites extenuate their sin. pag. 145.  
Doct. 15. The multitude consenteth to evil, without scruple. pag. 147.  
Doct. 16. Sacrifice pleaseth not God without obedience. pag. 170.  
Doct. 17. Men are far wide in their account of sin. pag. 193.  
Doct. 18. Our shifts will not serve our turn, when God comes to reckon. pag. 204.  
Doct. 19 Our sins bereave us of our best jewels. pag. 214.  
Doct. 20. God's message must be done to all sorts indifferently. pag. 224.  
Doct. 21. A ninth mark. Hypocrites make little conscience of lying. pag. 230.  
Doct. 22. Few to be found, who may be believed upon their word. pag. 238. So that God must force their conscience, ere they will bewray the truth. pag. 243. A question, Whether Saul's confession went with Repentance? pa. 262  
Doct. 23. Tenth mark. The hypocrite is like himself, at his best. pag. 273.  
Doct. 24. The most careless hearers, shall one day condemn themselves. pag. 294.  
Doct. 25. Eleventh mark. An hypocrite hardens his heart against confession, and repentance, through hope of secrecy. pag. 297.  
Doct. 26. God's favour is precious to the worst, at one time or other. pag. 302.  
A question resolved: viz. How far forth we may converse with such as are offensive pag. 310.  
Doct. 27. A Christian ought to do nothing, whereof he cannot yield good reason pag. 322.  
Doct. 28. Nothing should hurt us if we cast not off God's yoke. pag. 325.  
Doct. 29. Twelfth mark, Hypocrites may ascribe much to the means, though they profit little thereby. pag. 331.  
Doct. 30. More will frequent good company, then make good use of it. pag. 335.  
Doct. 31. Hypocrites may always look for ill tidings. pag. 344.   
The end of the Table.   
1. SAMVEL: CHAP. 15. VER. 13, etc. 
13. AND Samuel came to Saul, and Saul said unto him, Blessed be thou of the LORD: I have performed the commandment of the LORD.  
14. And Samuel said, what meaneth then this bleating of the sheep in mine ears, and the lowing of the Oxen which I hear?  
15. And Saul said, they have brought them from the Amalekites: for the people spared the best of the sheep, and of the oxen, to sacrifice unto the LORD thy God, and the rest we have utterly destroyed.  
16. Then Samuel said unto Saul, Stay, and I will tell thee what the LORD hath said to me this night. And he said unto him, Say on.  
17. And Samuel said. When thou wast little in thine own sight, wast thou not made the Head of the Tribes of Israel, and the LORD anointed thee king over Israel?  
18. And the LORD sent thee on a journey, and said, Go, and utterly destroy the sinners the Amalekites, and fight against them, until they be consumed.  
19 Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD?  
20. And Saul said unto Samuel; Yea, I have obeyed the voice of the LORD, and have gone the way which the LORD sent me, and have brought Agag the King of Amaleck, and have utterly destroyed the Amalekites.  
21. But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal.  
22. And Samuel said, hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice: and to hearken, than the fat of Rams.  
23. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry: because thou hast rejected the stored of the LORD, he hath also rejected thee from being King.  
24. ¶ And Saul said unto Samuel, I have sinned: for I have transgressed the common dement of the LORD, and thy words; because I feared the people and obeyed their voice.  
25 Now therefore I pray thee, pardon my sin, and turn again with me that I may worship the LORD.  
26 And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being King over Israel.  
27 And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rend.  
28. And Samuel said unto him, The LORD hath rend the kingdom of Israel from thee this day, and hath given it unto a neighbour of thine, that is better than thou.  
29. And also the strength of Israel will not lie, nor repent: for he is not a man that he should repent.   

SAMVELS Encounter with SAUL.  
THE occasion of these words was this. The Lord commanded King Saul by Samuel the Prophet, that he should go and destroy the Amalekites, all, both man and beast, and leave none of them alive. Touching the cause (seeing it were too long to set down) I refer the Reader to Deut. 25. 18. Saul went about this work of the Lord very speedily at the first, as appear in verses 3. 4. 5. but (as it is commonly seen, that men are not so forward and fervent in good attempts unto the end of them, as they are hot in the beginning) so it was with him: for afterwards, when he had taken the King, he showed kindness and clemency towards him, contrary to the express charge and commandment of the Lord, and spared the best of the cattle, and destroyed them not. For the which the Lord was sore displeased, seeing he had served him by halves, and done his business negligently. 
jeremy 48. 10.  God declared to Samuel how greatly Saul had offended him: Samuel was exceedingly grieved for him, and cried to the Lord all night to pacify him. In the morning he rose early to seek Saul, that he might by pitying his estate, move him to pity himself, and whiles the offence was yet but newly wrought, he might bewail it, and entreat the the Lord against it and repent, not hardening his heart. This was the occasion of these words.  
The Text follows from the 13. verse. First Samuel found Saul glorying in his Triumph over the Amalekites, 
The meaning of the whole context, from Vers. 13. to Verse 30.  and far from any thought that he had done any evil that he ought to repent of, insomuch that at his meeting of Samuel he prevented him, and began to justify himself, as though he had done well, before Samuel could tell him how greatly his offence displeased the lord Samuel hearing him thus to speak, was holden and hindered, from telling him what God said to him of Saul, for the which end he came to him; and therefore is caused first to convince him, that he had broken God's commandment, because he heard the bleating of the sheep, and the lowing of the Oxen, which he had saved alive, and brought from the Amalakites. Saul first excuseth the matter by shifting, and not saying any thing directly. Then Samuel bade him hearken what God had said of him the night before. And he, nothing fearing (though it is manifest that he had cause) boldly bad Samuel say his mind, as though all had been well on his side. Then he told him, speaking from the Lord, that he brought him from a low estate to be a King, yet when he sent him to destroy his enemies, the Amalekites, he obeyed him not, but did what he thought good. But Saul blushed not a whit for all this, but washed his words away, freeing himself from blame, and the fault that was, he laid on the people, that they indeed saved some of the cattle alive, but the matter was small (he said) for they did it to offer them to the Lord in sacrifice. This answer Samuel showed to be weak: for what (said he) did God account of thy sacrifice, in comparison of obeying him? But as small a fault as thou hold'st it, I can tell thee, it will cost thee thy kingdom. At that word, when he heard of losing his kingdom, he was much moved. For we see for all his justifying of himself, and bold descending of his innocency, yet this wrung from him a confession of his fault, insomuch that he said the clean contrary, that he had sinned and sought pardon; and desired Samuel to return with him to worship God, but he would not, but confirmed to him, that God had taken his kingdom from him: yet afterward Samuel considering that Agag was yet alive, he followed Saul, who worshipped God, but Samuel did not accompany him therein, but called for Agag, and slew him: and after that, Saul and he, parted each to his own house, and Samuel went no more to Saul, to the day of his death: (it is like that he saw there was no end thereof, neither any good like to come thereby) but much lamented his estate, being desperate. And this for a view and short sum of the text in hand.  
I proceed now to the division of the words: whereof there are three parts.  
The first containeth the communication betwixt Saul and Samuel, before the message was delivered, in the first three verses.  
The second is a part of the message, and Saul's answer before he confessed any fault, to verse 24.  
The third part contains the other part of the message after Saul's confession, unto verse 19 and such other things as follow towards the end of the Chapter.  
Every part I will handle thus. First in some general manner I will show the meaning thereof, and afterwards speak more particularly of the matter, by setting down the doctrine and the use. For the first. 
The particular opening of the first part.  When Samuel had found Saul, and was ready to tell him what the Lord had said to him that very night before, Saul prevents him (as I said) and tells him how he had executed the charge which he had received of the Lord, concerning the destroying of the Amalakites, when it was nothing so, but manifest and clear, that he had very negligently and slightly discharged it. Then Samuel was stayed, from telling him what the Lord had said to him, and was driven to answer him to his so gross justifying and commending of himself, and to convince him of untruth as he did, saying, if thou hast faithfully executed the Lords Commandment, than thou hast destroyed and killed all that pertained to Amaleck, but that thou hast not done, for I hear the bleating of the sheep, and the lowing of the Oxen, which thou hast brought from thence, spared and saved alive, therefore thou hast not fulfilled the Commandment of the Lord.  
Saul then being thus convicted by Samuel, when he must either have confessed himself guilty, and have craved pardon (a man would think) or else defend and prove his speech to be true, did neither of both, but shifted and washed off the Prophet's conviction, saying, that he for his part, as the Lord had commanded, had slain the Amalekites, and the meanest of the cattle: indeed the people had saved some of the best of them, but yet even that (he said) was for the worship of the Lord, to offer in sacrifice to him, which he thought was not to be found fault with. Thus he salveth up the sore (though the plaster was too narrow) attributing that which was well done, (as the kill of the worst of the cattle) to himself, the other (if it were a fault to save some alive, which he did not think) he said was the people's fault, and none of his. And this be spoken, for laying out the meaning of these three verses, which contain the first communication betwixt Saul and Samuel, after God was offended with Saul for his half serving of him, when he should have done the whole, as he was commanded.  

Doct. 1. Littleplace for reproofs, among Christians.  VERS. 13. 
And Samuel came to Saul, and Saul said unto him, Blessed be thou of the LORD: I have performed the Commandment of the LORD.  

The ground of the first doctrine.  
NOw to begin with Saul (with whom we heard the Lord was sore displeased, and therefore Samuel came to him in tender compassion and love, seeing the plague near him, to counsel him to avoid it by meeting the Lord with true Repentance) he was so far off, from looking for, or hearing any rebuke from him, that before Samuel could speak to him he prevented him, but how? not by confessing his sin and accusing him self for his slight and negligent executing of the Lord his charge committed unto him, which he had just cause to have done, before the Prophet came unto him, and much more, when he saw he was coming: but by justifying himself boldly in the evil he had done, saying, that he had obeyed the Lord his Commandment, even then, when the prophet came to tell him of, and reprove him for the contrary; and who doth not see that he showed himself thereby to be far from the grace that became him to have, & that was in the Thessalonians, 
2. Thes. 3. 4.  of whom Paul said, he was persuaded before he wrote, that they were ready to do whatsoever he should require of them. Saul I say was far from that grace, (for else he should have feared and relented for that which he had done)   

And thereby we may see what little place there is for reproofs & reprehensions, among Christians (such a one as Saul was) though there be never so just cause given thereof; and how men harness & arm themselves against the same, by preventing them, and by defending and justifying that in themselves, which is vile and naught: yea, and they will have them, whose office it is to tell them of their faults, to know and think that they are as well reform, as the best reformers themselves; and when all that live with them see their lives full of disorder, yet not only they will acknowledge no such thing, but contrarily they boldly bear out all, and defend their own doings. True it is, they will not say they do wickedly and that they will do so still (for then it might be hoped that they might be made ashamed of so great boldness) but they do worse, for they call evil good, and so being wise in their own conceit, they show that there is more hope of a fool, then of them, Pro. 26. The best men and most approved servants of God that we read of, how good soever they were, yet in the time wherein they lived, would ordinarily and daily humble and cast down themselves before God, because they were sinners, and say, Lord, if thou look straightly what is done amiss, who shall be able to abide it? Psal. 130. And our Saviour hath taught his, that when they have done God the best service, yet that they should count themselves but unprofitable servants, Luke 17. 10. If the best be but unprofitable, and that God may justly challenge them; who seeth not that they are far of from a good estate and condition, who blush not for the manifold sins which they are privy to in secret, and which men are able to bring against them openly? And yet as fearful a condition as this is, to this point multitudes are come in this our age, that as some are grown so seared and hardened, that they will not at all come to the light, lest their evil deeds should be made known, joh. 3: So many other so handle the matter, that whatsoever reproofs they hear, that do most concern them, they will admit none, but hate to be reform, because they love darkness more than light, and with the Adder stop their ears at the voice of the charmer, charm he never so wisely. And as they shift off reproofs in the public place after this manner, so they have learned as cunningly to deceive themselves in private. For as this age affordeth not many, who are so careful to live innocently in their own life, that they may be bold to tell others of their faults, so they, which are such that they dare rebuke a mortal man, for taking away honour from the immortal God, they are known well enough, 
Men are shy of such as will reprove.  and noted for the most part: and they who are faulty and offensive in their lives, will be wary enough how they come into their companies; especially they will be sure to have no familiarity with them, that so they may be free from their reprehensions, counting such no better than mad men, 2. King. 9 11.  
Again, God his faithful servants pray with the man of God in the Psalm 141 Let the righteous smite me▪ And the Disciples of Christ 
Psal. 141.  when they were yet but weak, hearing their master complaining, that one of them should betray him, could not be quiet nor satisfied, until they might be resolved, which of them was the offender, and therefore said one after another, Master is it I, is it I? But how many on the contrary, are so far off from this readiness to hear of their sins, that if in public preaching they hear any thing to sound that way, and to come near them, they deadly dislike it: neither doth any thing make their lives more pleasant, and better liking to them, then in their deepest security, to be without reprehensions: nor nothing more sting & vex them, than when they are constrained to hear just rebukes. So far are they off, from reproving themselves secretly, as (if one should mark it, or could know what they do) that he should not hear one of many to say, 
ler. 8. 6. Yet reprovers must be cautelous.  what have I done? I grant that reproofs must be kindly, not arrogantly ministered, that it may beseem the reprovers. They therefore have great grace, who have learned and are resolved, to hear and admit the words of exhortation, & to be subject to reproofs with willingness, that they may be kept from evil. But (Lord) how many have turned away from receiving admonition and correction, till with the fool in the Prou. 5. they say, 
P●●●. ●●.  I was almost brought to evil for it. And this be said by occasion of Saul's preventing the Prophet's rebuke.    

Doct. 2. No man's way is evil in his own eyes.  
We may further gather here by this, that Saul could make an evil matter, seem so good as he made his seem to be, that if every man may be allowed to tell his own tale, the worst person will seem honest, and the badst case appear to be good. For why? men can so paint and disguise themselves, that they will nothing show themselves to be such as indeed they are, but far better and more gracious. For when God himself bewrayeth and setteth out here Saul to Samuel, to be so evil that he repented that he had made him king ● yet doth he at the first greeting and meeting of Samuel, so commends, and magnifies his own doings unto him, that he freed himself from all blame: so that no man, unless taught of God, would once have thought, that he had been faulty and worthy to be reproved, to the which end yet Samuel came unto him: like Gehazai, who when he had by shameless lying enriched himself, and deserved no more to remain in his place; yet appeared before his master boldly, as if he had done no such thing, & being asked from whence he came (which might secretly have made him appalled, knowing himself guitie) yet blushed not a whit, but answered, 
2 Kin. 5. 25  saying, thy servant hath been no where: even as the Harlot, who when she hath done wickedly, 
Pro. 30 20.  wipeth her mouth, and saith, what evil have I done?  
Talk with an hundreth men who have suits and controversies with others; 
Instances of this. I.  scarcely shall ye find one, who hath told his tale simply and according to truth, as it will appear when they come face to face with their adversaries: so great cause saw the wise man to give a charge to all, 
Pro. 18. 17.  upon so good proof as he had, that a man should hear both parties: and that, who so giveth sentence in a matter when he hath heard but the one, it shall be a shame unto him when the other shall come forth to be heard.  
Nay, to come to matters which do more nearly concern the Lord; how many of those that profess the Gospel, will seem to others to be a reproach to it, but will say we must be obedient to it, yea, and woe be to the workers of iniquity; but yet shall these sayings be found verified, even among the most of them: with their words they confess God, but with their deeds they deny him. 
〈…〉. ●. ●6.  Tit. 1. Having a show of godliness, but denying the power of it. 
2. Tim. 3. 5.  2. Tim. 3. 5. and that other saying of the Lord: this people hath said well all that they have said, but oh that there were an heart in them that they would fear me! 
Deut. 5. 29.  Deut. 5. 29.  
All which and the like in men, 
The cause of this evil.  do arise from the looseness of the heart, when they observe not, neither ponder their thoughts and ways; and from falsehood and an evil conscience, when they do not resolve to keep simplicity in their whole course: & from pride and self love, that they like, 
Note.  & would have others allow all that they do. Which causeth that complaint in Prou. 20. 
Pro. 20. 6.  The greatest part will boast every one of his own goodness, but where shall one find a faithful man? I grant that such evil men are found out and discerned of the godly, where they live, and to such they can do the less harm by their ill example, seeing they be contrary minded unto them: as Solomon saith of one kind of such, The rich man is wise in his own conceit, but the poor that hath understanding, can find him out. But great offence these give to such as are strangers to them, who, when they hear them speak well, and after understand that their deeds are contrary, do cause them to cry out against such: and seeing they perceive them to be professors of the Gospel, they are set much further off from embracing it: but on the other side, they honour both God and Gospel who are faithful, and men of their word.  

Use.  
The uses of this doctrine be many. First, that we be not partial in our own matters. Secondly, that we be not to hasty to commend and allow of all such as can give a good show of godliness and honesty, but as we shall have better proof thereof. Thirdly, that our own speeches be few, but as they come from an upright and a well ordered heart: for, in many words there is much sin, 
Pro. 25.  and only a word in season is like apples of gold, and pictures of silver. Fourthly, that we make much of such, of whose faithfulness we have good proofs there being so few of them. And five, be we helpers to them, in whom we see good signs of well meaning, and of whom we have good hope.    

Doct. 3. They that be bad, will sometime reverence the Ministers.  
Thus have we seen Saul his shameless justifying himself, wherein he was most guilty. And yet as much unbeseeming as this speech of Saul was, he is in one thing to be preferred before many of our time. For whereas many, not only refuse to be guided by the instruction and doctrine of their teachers, but also despise them in their hearts, as Ahab did Michaiah. 1 King. 22. 8. and count them their utter enemies, for telling them of the truth, as some of the Galathians did Paul Cap. 4. yea, fall upon them cruelly, as Saul himself did afterward (when he grew notorious and far worse than here he seemed to be) yet was he not yet so exasperated against the Prophet (though he were the man that had before sharply rebuked him) but that he gave him a reverend title, as the blessed of the Lord, 1. Sam. 13. 13. and therefore thought him an happy man, though he himself could not seek and embrace, the same love and favour of the Lord that he did. I do not so much note this, to ascribe any thing to Saul, whom the holy Ghost condemneth, as to bewray too many professors of our time, 
They that come not thus far, are far off.  especially the mighty and wealthy, though in degree and place, far under him: who are not content to cast behind their backs, the worthy admonitions, exhortations and lessons of those messengers of God, which are sent unto them (if at any time they will hear any of them) but hate and bite, yea and also rend them (as we say with their teeth) who are reverend men of God: which doth show that there is another manner of spirit in them (that is more poisonful) then that which was in Saul. For he that beareth reverence to the messengers, though he obey not their message, is to be hoped of in many respects, more than he which contemns them in his heart, whether he bewray the same by malicious words, and a fiery face, or whether he sergeant better things to them by glozing speech and dissembling countenance. And therefore to what a fearful point are our days come, wherein the Ministry, which is God's ordinance for the salvation and happiness of the people, is in such contempt? and that not with a few, but almost universally, that the most are so far off from receiving their Ministers, as the Augels of God for their message sake, that they are vile in their eyes, and of all people may best be spared of them. Neither offer they this measure to the idle, ignorant, proud and unprofitable, who if they are such, as they deem them (their office set apart) are justly so dealt with by God's righteous judgements (that seeing they dishonour him, he leaves them without honour, 
1. Sam. 2.  and seeing their lips refuse knowledge, he refuseth them for being his) but they offer this measure even to such, as in tender care of their good, beseech them as the Lords Ambassadors, in the name of Christ, 
2. Cor. 5.  to be reconciled unto God (whom to reject, is to reject the Lord himself) yet these be scorned by the name of Priests, for in such sense they use that term, that when the persons be in disgrace with them, they may the easilyer despise their doctrine, not considering the weighty charge of the Lord, who saith, 
1. Thes. 5.  despise not Prophesying, and again, touch not mine anointed and do my Prophets no harm. Of whom this will I say, that if they who hear the word, yea, and that with some joy, and give reverence to the Messengers, as Saul here did, and Herod to john Baptist, yet not receiving their doctrine and message, to reform and keep them from evil, shall perish everlastingly; that much greater damnation abideth for these, and they bear the mark of it already Heb. 2. 2. & cap. 10. 29. For such contempt is an infallible token of it, so long as it shall be found in them: which I do not say as though they were in case good enough, unless they desire to be reform also.   

Doct. 4. God's Minister must convict his hearers of the truth he utters.  VERS. 14. 
And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the loving of the oxen which I hear?  
IT followeth; Though Samuel came to tell Saul, how God was displeased with him for his sin before mentioned, yet when he saw how he justified himself, affirming that he had obeyed him, he stayed for a better opportunity afterwards, and now answered his untrue, bold, and unseasonable commending of his act done to the Amalakites: and therefore as he offered him fit occasion, so he took it, and convicted him, and proved by clear evidence against him, that he grossly deceived himself. Thus: If thou hast obeyed the commandment of the Lord, saying, Why hast thou not then destroyed all, both men and cattle? But hast reserved some of them: For I hear the lowing of the oxen and the bleating of the sheep, which thou hast brought away with thee from thence for a pray. Therefore thou hast not obeyed the commandment of the Lord. Thus he proved, that he was guilty, wherein he boasted of his great obedience. Now this wise kind of dealing, and careful, the ministers of God must use, for the discovering and bewraying of the people's faults and sins unto them, that they may have no excuse for their lying still in them. 
Reason's why.  For the people being blind, and full of self-love, do readily flatter themselves in their sins, and are slow to come to the examination of them: and therefore if they be not roused up and made to see them as far as they have given cause, by proving to their consciences, and convincing them that they are guilty, they accuse not themselves, but go forward in their sins. And therefore Saint Paul, among all his grave and weighty exhortations to Timothy about preaching, chargeth him to convince the offenders, 
2. Tim. 4.  that they be not able to gainsay him: as being privy in themselves, that they are justly found fault with. And that is most likely, if any outward means will do good, namely to control the conscience, and to cause those who are guilty, to see and acknowledge their sins: The which effect every reproof is not like to work. Therefore our Saviour hearing many reproofs by the Pharasies, but all of them unjust, asketh them which of them is able to convince him of sin? 
Io. 8. 46.  as if he should say, if ye can convict me, I have nothing to defend myself by. And their manner of teaching and private speaking did he himself use: for which cause also it is said, that he taught them with authority, which they could not resist, 
Math. 7.  and with power, urging their consciences, and not coldly and deadly as the Scribes: 
Act. 7.  So did Stephen also convict the rebellious jews, with such power as they could not resist. And this manner of dealing with the people, shall through God's blessing, prevail with many and do much good: but otherwise, if they be taught but generally (though I would to God there were that done sound and in plainness) they will easily wind out, from seeing any great matter amiss in themselves, and so lying still in their sins, they shall the less see what they are indebted to God, and not have the scriptures in that reverence and account, that otherwise they should.  
Object. And as for that some object, doth this manner of dealing prevail with all?  
Answ. I answer it is most likely, of all other to do good, seeing it is that, which the scripture requireth to be used and if it doth not cut and wound the hearts of the bad to humiliation, yet shall it be a great witness against them to their destruction, and in time perhaps force them to confess (as we see in Pharaoh himself being but a heathen) against themselves, and to give glory to God, though they be not brought to true repentance: For he, who thought there had been no King above himself, and therefore said to Moses, who is the Lord that I should serve him? Yet when Moses by his doctrine and miracles had proved, that there was one above him, he profited so well thereby, that when he was violently holden in the waters, pursuing God's people, and saw them delivered, he could say then, the Lord sighteth for them against us.   

Doct. 5. The hypocrite convicted, 〈…〉  VERS. 15. 
And Saul said, they have brought them from the Amalekites: for the people spared the best of the sheep, and of the oxen, to sacrifice unto the Lord thy God, and the rest we have utterly destroyed.  
But now let us see how it wrought upon Saul, when Samuel had so plainly convinced him, that if he would have dealt uprightly and answered him directly, he must needs, either have accused himself as guilty, or else he must have cleared and justified himself: he did not the first, and the last he could not do, being double hearted: and therefore fell to mere shifting and sophistry, as appeared by his words, which contain two points. 
The words opened.  For that which was evil done of him and of the people, he layeth it wholly 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 glorify God by sacrifice. This was the first point of his answer in these words, These sheep and oxen which thou hearest, they have brought from the Amalakites, for the people spared the best of the cattle to sacrifice to the Lord. The second point 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 have destroyed. But in this doing, had he, think we obeyed the commandment of the Lord? In no wise; nay; he having boldly and manifestly cast it behind his back, did he relent for and bewail his fault? oh nothing less; than it is clear as I said, that he did but wash off the Prophet's reproofs, shamelessly by a shift. For he knew that he had done wickedly; and yet he had doubled his sin by a lie; for afterwards he confessed it.  
And this bewrayeth another sin in hypocrites: that though in words they can make good their cause, and can justify themselves to be as blameless as any other, yet he that will observe it, shall find, that they will never be brought to plain dealing, nor be willing, what soever they say, to be judged by the Word of God. The reason is, their conscience tells them they are guilty. They would make a simple body believe, that none would more readily yield to have their doings tried by the Scripture than they (as is to be seen in them who call for the day of the Lord) which if they would do indeed, they should prove themselves to be such, as they would be taken for, that is good Christians, and faithful servants of God: but alas it is nothing so with them, but they please themselves 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 be seen by the Pharisie in the Gospel. Lord I thank thee I am not as other men. 
L k 18▪  But if they be driven by some occasion to be more nearly sifted & examined, whether their lives be as innocent as they boast them to be, than ye shall see them bewray that they are possessed with Saul's spirit, that is, not to answer, ●or clear themselves by the word: but seeks shifts, by bringing in pretences of their good works and prayers: and that they be not (they hope) so bad as some, & that they would be loath it should be proved by them, meaning some open & gross offenders, or else thus they shift and say, do not some professors the same that we do, yet they are thought well of, and they would that none did worse than themselves, and though they have not such knowledge as some have (they say) nor cannot make such shows as some do, yet they trust they have as good hearts, and meant as well as the best. By these and such like shift they defend themselves; but what is all this to the purpose, to free themselves from blame: Is this to go to work plainly, and to stick to the Scripture to be tried by them? The which palpable and gross deceiving of themselves, when it is showed them, do they acknowledge and so repent of it? which yet if they were truly humbled, they would do. Therefore let it be taken for a clear note of rank hypocrisy, when any being justly charged and accused of manifest and great faults, they shall neither clear themselves by the Scriptures, nor confess their sins, and bewail their estate, but shift for themselves dishonestly, as hath been showed. This is plain enough of them, which will understand, whether they be sound Christians and true worshippers of God, or whether they be mere dissemblers and hypocrites. And thus much of the first part, that is, of their communication betwixt them, before the message of the Lord was done.  VERSE. 16. 
Then Samuel said unto Saul, stay, and I will tell thee what the Lord hath said to me this night. And he said unto him, say on.  
NOw when Samuel saw how Saul shifted, and would not consider wisely of his reproof, he thought he should move him by telling him, how God was offended with him: & for better preparing him hereto, he offers, first to tell him what the Lord had said to him that night. Out of the which words of Samuel this may first be said, Oh how did he show that he loved him? and the like spirit still possessing the godly it may be said. Oh; the desire the godly have to do them good, whose case they see to be so bad, which is a most commendable thing as I am afraid for the wicked, 
Ezek. 9  and they vexed the soul of righteous Lot. 
jerem. 9 1.  But in many where is this love become? 
Psal. 11 9  it is washed away commonly, although what is a more beseeming thing, then to mourn for the desolation of the people? But to go forward, this might and ought worthily to have shaken his heart with fear, when Samuel did but say, that God had that night spoken of him, and that also in finding great fault in him: for when he hard that, he might by and by have thought of his sin (as Eli in the like cause feared, when the Lord had called Samuel) and that he was like to hear of something, 
1 Sam 3. 17  which should be little welcome unto him: as he had before, chap. 13. 13. yet he was nothing astonished at that speech, but bade him say on, and utter his mind, which doth bewray the hardness of his heart.  
Whereby we may note, 
Hardness of heart & boldness, are signs of hypocrisy.  that when men see their faults, and yet will go about to hide and cover them, (as he did here) they are most certainly hardened against all doctrine, or friendly instruction, which shall be offered unto them, and so incur the danger that is oft spoken of in the Scripture: He that hardeneth his heart, 
Prou. 28.  shall surely come to evil. How true this is, as in jonah appeareth, when he fled to Tarshish, so experience teacheth: and how fearful a thing this hardening of the heart is, may be seen by this, that the hardened heart cannot repent, and by the contrary, melting and relenting of the heart, which is the companion of a meek & humble heart: which as it readily receiveth admonition and reproof, so it avoideth that sting and disquietness, which otherwise would follow. But this fault of hardening the heart? though he that committeth it grossly doth most hardly espy and see in himself, yet when it is seen of him, it is not so easily shaken off and forsaken. When it shall be but said to a man, as here, God hath spoken heavily against thee (though the fault be not particularly mentioned) and as it is said to the Church of the Ephesians by the Lord, 
Reu. 2. 4.  I have somewhat against thee: though it be not yet told expressly what, ought it not, think we, to shake and fear him? and cause him to say, what have I done? that so he may by inquiry, and deeper search into himself, find it out. And yet were this no more than became him: but comfortable to them who should behold it, and profitable to him who would show it.  
But such grace is far from them that will not see their sins; no though they come to the light, where they; have them made known unto them. So much the more woeful is the estate of this age, whose deeds being evil and their hearts naught, and they loving darkness more than light, are with hardened foreheads, armed and settled to shake off all reproofs, and words of exhortation, as though God knew not their works, who yet searcheth hearts, and to justify their present estate, be it never so bad; and so pulling that woe upon them, which is spoken of by the Prophet: 
Esa. 5.  Woe to them which call evil good, and darkness light. And left I should be thought to speak of the worst sort of these, I say, that even the best sort of them verify the words of another Prophet, where he saith. 
Ezek. 33. Use.  Thou son of man, this people will sit and hear thy voice as music, but they will not do thereafter. Therefore they, who desire to profit by this, must resolve with themselves, to beware conscionably of the smallest sins, and that such as cannot be avoided, may not yet be nourished nor retained, but with all possible speed hunted out and pursued, lest if they once begin to wink at any of them, and so give them welcome, they after harden their hearts to maintain them; and lastly, beside both, let them walk in a continual suspicion of some one or other of their sins, especially such as they are most prone to, and most in danger of. So shall they be free from this hardness of heart, which is (with pride, whereto it is linked) a certain forerunner of destruction, even as it is clear note of an hypocrite.   

Doct. 6. When we are yet in mean estate, each benefit is thankworthy.  VERSE 17, 18, 19 
And Samuel said, When thou wast little in thine own sight, wast thou not made the Head of the Tribes of Israel, and the LORD anointed thee King over Israel?  
And the LORD sent thee on a journey, and said, Go, and utterly destroy the sinners, the Amalekites, and fight against them, until they be consumed.  
Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD.  
NOw in this verse, it followeth, how Samuel tells Saul, what God had said to him that night, to wit, that he had advanced him to the kingdom, when he was mean and base, therefore that he ought to have honoured and obeyed him, whom he had so preferred: yea, (saith he) when the Lord commanded thee to destroy utterly the Amalakites, thou didst not as he commanded thee, how canst thou answer this? Furthermore he said, that thou soughtest thine own gain and glory, by disobeying him, therefore it repenteth him that he made thee King. In these three verses among other things, note this generally, which the Lord complaineth of, that when men are of mean estate and low, they can prise God's benefits at an high reckoning, and count them great and precious, as Saul did the raising him to the Kingdom, counting himself unworthy of it, but when they once wax mighty, they forget themselves, and make his benefits common things, little worth even as he did, not reverencing and obeying him that honoured him. A most worthy instruction, and fit for our time, wherein may be found so infinite persons, which for want of well learning it, have undone themselves, having their own consciences to accuse them, and their mouths to witness against them: who, when they were base and of no account, were glad of every small blessing of God, counting themselves unworthy of the same: but when God hath lifted them up above their expectation, how soon have they grossly & shamefully degenerated from their former mind and thought, as if they had never been the same persons? And yet I speak not of the mad, rude, and ignorant sort of the world, (who being without common honesty, and civility, what other thing is to be looked for at their hands▪) but of such as are under good teaching, and will as readily consent to the doctrine, and speak against such as are offenders, as soon as any; who yet most woefully do show their inconstancy, and disguisednes to the whole world.  
And to begin with them, 
Some examples.  who of all other should be furthest off from this sin, 
1. In the Ministry.  I mean the Ministers, how many of them, since the light of knowledge did begin to shine in their hearts: (so that either they were become teachers of others, being as yet schollersin the universities, or at least old enough to teach and govern themselves) have said it, and fully purposed, that if they might be thought meet to be employed in the service of the Church, and to enjoy living to maintain themselves and theirs, how many I say have said it, that they would bestow their talon diligently, teaching the Lords flock, & living among them kindly & Christianly, and painfully and unoffensively, among whom they should be placed, and with contentation in their estate and condition: only they have thought themselves unmeet for so high a calling, and have said that they were unworthy to reap the fruits of a small people and congregation. I am sure I speak the truth in many, whom myself have known, and of others I have heard the same, by men of good credit: who yet when they began to rise to credit, degrees, favour with their betters, and God had given them more living than they could desire or hope for, they have little considered what they had said before; but with their livings and promotions, their hearts have risen, till they seeing what liberties the time would afford them, and how they might have elbow room, and to rule over others, as the creeping ivy, which overgrowes and masters the strongest oak, rather than to be called to their account by others, they by little and little, became utterly changed, as if they had never been the men, which before they seemed to be: leaving wholly the care of their flocks, and gave themselves to live at ease, and to seek after more living: neither seeking the lost, nor strengthening the weak, they neither healed the sick, nor bound up the broken, yet clothing themselves with the wool: and some of them (forgetting their covenant sometime made to the Lord) lived unkindly with the people, and with cruelty and rigour, and ruling and domineering over them: and attended not to reading, exhortation and doctrine, as they knew they ought to have done? It is a general observation, that before the time of Constantine and the good Emperors, the Clergy being then persecuted and under the cross, stood stoutly to the defence of the truth, and opposed heresy, and profaneness with equal courage? Who yet being (as warmed in the bosom of ease and preferment) grew both divided among themselves, and slack in their zeal and ministry, seeking their own things, and quite giving over their care of the public welfare? And out of this root, by degrees arose the Papacy, to that head of ambition and insolency. But to return, where it now venteth, even just so hath the wine & oil of many forward preachers, whereby they cheered the heart of God & man, degenerated into the vinegar & dregs of sloth and pride. As the traveller being put to it, by the wind & weather, claspeth his cloak more closely to him: but being in the warm sun, casteth it off, as not able to bear it, so have these done: verefying the proverb, that religion had brought forth wealth, and the daughter had devoured the mother. But alas, where shall remedy be sought for this if it please not God to break their hearts, and bring them from that their unfaithful dealing with God, to true repentance, by considering, how far they have degenerated from former times, and broken their covenants which they made with him, when they thought they ought to do no less; and yet I say, they kept them not.  
But to proceed from the ministers to the people, 
A second example of the people.  how have many of them, after that God hath enlightened them with the knowledge, & liking of the truth, and stirred them up by the examples of others, to a care of reforming their lives, how (I say) have many testified the same, by weeping & bewailing their sins, by diligent hearing of sermons, keeping company with godly Christians, forsaking the fellowship of the profane, & their profane gaming and playing, into making many purposes, never to do as they have done: insomuch, that they gave great hope to become rare Christians? And being mean in their own eyes, when the Lord advanced them to the hope of a far better estate, and gave them a taste of the life to come, and favour with his good servants, that yet afterward, not wisely and circumspectly walking, not fearing the allurements of the world on the one side, nor the discouragements from duty on the other side, fell from their good beginnings, and so became revolters from their first love, declaring to their just reproach and shame, that now they waxed full, an hony-comb was not pleasant unto them, unto whom sometime every common instruction had been sweet and savoury.  
And to speak more particularly: 
A third, of dealers in the world.  how many at their entering into the dealings of the world, and their father's inheritance, other in seeking marriages, and some living in hope of commodities and preferment: and others in their sick beds have seriously covenanted, that if God would now grant them the desire of their hearts, they would ever after glorify him, and say that he had done great things for them. Who yet when they have enjoyed their desires have soon forgot their hot & rash vows, and have some of them bestowed those benefits of God upon their lusts: 
jam. 4.  and others have eaten their word, and have made light of those things which before, they so earnestly desired, & wished for: as namely in the marriages of the most, we see daily it is verified, and so of all sorts it may be said; when they have got that which they desired, they have become altogether other men. Therefore they may much rejoice, who can hold that constancy, that they can think it meet, that all they have, should honour God, and whatsoever they enjoy, they can remember that once they had nothing, and therefore that they should not lift up themselves, which is foolishness, saying they have received it, nor provoke God, by unthankfulness, to strip them off all, and to give them over as the other do, whose last estate should be worse than their beginning; whereas, if there had been no other reason, to persuade them to constancy, in care of godly living, this might have been sufficient to them, that their cause had sometime been far better, and that they had sometime been glad, namely, in their meaner estate, to make promises to God of better service, though now they had shamefully neglected it.   

Doct. 7. The greater and more our blessings have been, the greater shall our account be.  
another thing in these three verses, let us mark and learn, that seeing God calleth him to an account for the use of his benefits, for that he yielded not to him, the fruit of them, that he will require at our hands, how we have used, the good things that he bestoweth on us; For thus he saith, I advanced thee, & did greatt hangs for thee, in respect of many others. And why? for any worthiness of thine? no: but that I might have thee more attendant to me, and at commandment, and above many other, serviceable unto me: yet thou hast in this great charge of destroying utterly this cursed nation of the Amalakites, cast my commandment behind thee. And so he said to David, jeroboam and others. So that when men come to receive at God's hands any benefits, they should not only think of the sweetness and greatness of them, and how they be enriched by him, which is the next way to make them proud, and high minded, as we see in the boasting Pharisie, 
Luke 18.  but we should know that there goeth always a charge and a burden with them, as that God looketh, that their hearts should be knit to him, who hath blessed them, undeservedly above others. Which David acknowledged, and teacheth all others the same, when he saith to Michael his wife, mocking him for honouring of God, in dancing before the Ark, and rejoicing that it was brought home unto his City: This that I do (saith he) is for no worldly affection, 
2 Sam. 6. 21  but for the zeal that I bear to God's glory, who chose me rather than thy father and all his house, and commanded me to be ruler over the people of the Lord. He confessed, that seeing God had so honoured him, he was bound, and could not choose, but he must honour God again, which was the end and cause, why he had advanced him.  
Whereby we may see, that God doth look for it at men's hands, that they should be knit to him, and wholly at his pleasure, when he bestoweth these benefits upon them, which their best friends, and mightiest potentates cannot: and we must know, that God doth where he giveth much, look for much again; 
Amos. 3.  and upon whom he bestoweth his talents, he looketh that they should faithfully, 
Luke 19  and diligently occupy and employ the same. And who is so ignorant that he knoweth not this, that when men of ability cast their favour upon any, or benefit them undeservedly, rather than others, that they look for kindness & good will again (though for no recompense) more than in a common manner. And if all grant that this is so clear, that it needeth little proof, that where more is received of God, they owe more to him again; and so are bound to set forth his glory, who hath raised them from the dunghill, to great liberties, and prerogatives, how shall men ever be able to answer this, that whereas they receive all that they have of God's mere liberality and bounty, yet they feel not, nor find themselves in any sort affected and knit to him, or to seek to please him, by doing the things which he commandeth, neither wonder at his favours to them, rather than to many others, & so to provoke themselves with a thankful heart to say as the Prophet did, what shall I render the Lord, 
Psal. 116.  for all his mercies bestowed on me? And again, when they see their backwardness, and slowness in such duties, then to stir up themselves, and to say with him in another place, O my soul, 
Psal. 103.  praise thou the Lord, and all that is within me praise his holy name: And if when they have done all, that they can say, they are but unprofitable servants, 
Luk. 17.  as Christ tells them, what are they that do not go about, to do that which they might well do, neither once accuse themselves, though they be idle, 
Luk. ●9.  and burying their talons in the ground? I say therefore, that men that live in this our age, to receive so much at God's hands, as health, wealth, liberty, peace, the Gospel, with many such, shall never be able to answer it to God, when notwithstanding all these, they have no zeal for his glory, they obey not his Gospel, they bring not forth fruit, as they might now, if at any time. They are not like, but worse than the Ox and the Ass, who know their owners, and their master's crib, and as the Horse and Mule, 
john 15. 9  who have no understanding to see, 
Psal. 32.  what they owe to him. 
Esay. 1.   
Our fathers and brethren of happy memory, in the late days of Queen Mary, could rejoice with thanks, for his mercies bestowed on them, that God by his providence granted them to be fellow-prisoners, together within the same walls: we have liberty not to be joined together in the same prison, but to enjoy together the benefits of the Lords Sabbaths, in public and private, and to keep holiday in his house, 
Note.  and it is noisome and wearisome to us: yea, we sit safely under our vine, and under our figtree, living peaceably in our own houses, with all the commodity and comfort that may be reaped thereby, yet men cannot now sound forth his praises with rejoicing, oh that is a dead and wearisome work, they cannot be thankful, and show it forth by duties of love, and other fruits of faith, as it were meet, but are lascivious, profane, and despising such as do so, finding of fault with their lives, seeing that they are better than their own. This and such like is, the use that the most do make at this day, of God's manifold benefits now; as it is to be seen generally through towns and families, and in infinite persons, in so much that I do confess (and I will not be ashamed to say it) that I would think myself, as happy as the most, if I could weep bitterly for the loss of this people, 
Esay. 22.  and if my eyes could gush out with water, for that I see so infinite benefits of God are so wickedly bestowed and wasted, even especially and chiefly, in whoredom, drunkenness, pride, idleness, gaming, and other such abominations, and fruits of the flesh: And if I should go about particularly, to show it in the divers and snndry estates, degrees and persons, I should not know where, nor when to make an end. Therefore I will conclude this point, that seeing God asketh to have another manner of fruit, of his so innumerable undeserved kindnesses, and that where more is received, there should more be yielded him again, I will I say conclude with this speech, much like to that of the prophet Amos. 
Amis. 3. 3.  This nation and people among many other hath the Lord known, and chosen to bestow his gospel and benefits upon, therefore he will most surely visit it for her iniquities, and then it shall see that there was an other manner of use, to have been made of them. This causeth many of them, whom in despite they call precisians to look somewhat more carefully, to their lives than others do, knowing what cause they have received to do so, even to render unto the Lord, the fruit thereof. And yet we cannot yield him one of the thanks, we owe him of a thousand.   

Doct. 8. God will not be served by halves.  
What the Lord enjoined Saul, we have heard, that is, that he should utterly dstroy the Amalakites, and what Saul did we have also heard, that is, that in part, he did as God had commanded him: but how such obeying pleased God, is showed here, where he calls it wickedness, all that he had done, and a not obeying: for thus he saith, why hast thou not obeyed the voice of the Lord, but hast done wickedly? So that when he served the Lord but in part, and (as we say) by half service, God utterly abhors it. To teach us, that he will not be served of us by halves, as that we should do some thing which he requireth, and to leave others undone, which he commands: and that we would leave and choose at our own pleasure, and so to patch up his service as we think good, and not to give over ourselves, in full purpose to endeavour to please him in all things, God will not bear, nor put it up at our hands.  
And great reason, 
Reasons.  we may see of this: For seeing he doth require (as most justly he may) to be served withal our heart, as we read in the Proverbes, give me thine heart my son: 
Prou. 23.  And agine, delight thou in my ways continually, 
Peo. 23. 26.  And seeing we are commanded, whatsoever we do, whether we eat or drink, to do all to his honour. 
1 Cor. 10. 32  Who doth not see but that half service, 
Colos. 1. 10.  and abridging him of his due, is abominable: and that to obey him, when, where, and how we think good, although in many things we do that which he commands, is to serve him negligently, and therefore to be no better then in a cursed estate, as it is written. Cursed is he that serveth God negligently. 
jere. 48. 10   
And yet such is the most men's serving of God at this day, even as Saul did here, not with an honest and upright heart, from duty to duty, and in one part of their life, as in another: oh! that were too strict and precise, to tie up our rebellions and unruly lusts so short, but to part stakes with the Lord, that the most part of our life be given to ourselves, to serve the lusts of the flesh, and to follow the suggestions of Satan, and the deceivable allurements of the world, and the rest if any remain, (as he that is wise, will easile guess how small that will be) the rest (I say) shall be given unto God. This is the most men's serving and obeying of God as I said: even as the common and better sort of civil men, do declare in their own words, who if they be asked what they think the obeying and serving of God to be, they affirm simply to go to Church on the Sabbathes, and if farther it be asked, what then is to be done, they make no question if it be once done, but that every man may do, what he thinketh good, either work or play or be idle, as appeareth by those that are busy, and go about lazily, and lie at shop windows, and there prate, and be talking of one body or other, of this worldly matter or that, which do nothing belong to them, and thus pass away the time. I speak not now of the scum and of scour of towns, who yet go as far beyond these in disobeying of God, and in wicked life, as these herein go beyond honest and true christians. And so shall ye find it in all estates and conditions of people.  
Now, 
Such come short of Saul.  if they think and hold this for their opinion, that the serving and obeying of God, consists in such a sleight keeping of the sabboath (as by the speech and practice of too many may easily be gathered) I in comparing them with Saul, and making them like to him, ascribe more to them then is their due. For the story both in this and some other chapters before, doth clearly and largely show, how he beside the public serving of God, did many worthy and religious actions and commendable, and did see that God was in particular actions and parts of his life, obeyed of him; wherein he went before the common sort of such as be called Protestants, who are not troubled from morning to night, nor from the beginning of the week to the end, how they obey or disobey the laws of God in the course of their lives, or how they live: but hold this in their judgement, that they need not stretch their care, nor take any thought that way. And yet Saul, who did go before them so far (as may apparently be seen,) because he did not duly look unto, and carefully discharge such duties as he took in hand, and in part also did perform, we see how God setteth him as it were upon the stage, as a gazing stock to be looked upon, and for not obeying him sendeth a heavy message unto him, how he was displeased with him, and pronounced this fearful sentence upon him, to wit, it repenteth me that I have made him King.  
And therefore what just cause have the common sort of this people, 
Application of the point. 1. To the péople of the worse sort.  to lament, and bewail their estate and condition, who in this long time wherein the gospel hath brought light among them, have not [I dare be bold to say and have proved it] so much knowledge and care as he had; nor occupy themselves so much in many duties doing to God in their particular actions, 
2. To Ministers.  as he did: Yea, and if this were well considered, what care and diligence should it stir up in the ministers, to pity this miserable condition of the people, and with all earnestness and love, to make the same known unto them, and to dissuade them from it, as much as in them lieth? For if God might justly challenge Saul, for this serving him by halves and slightly, what shall he have against them, who (a few things excepted, and those yet to small purpose) serve him not at all in their common actions and course of life? And yet that this may be no defence for them, that they go with others to the public place to worship God, it may be truly said, that many of them do that more for love then for conscience: and yet many here think, that for that very action, they are to be taken for right good Christians.  
But now that I have proved that the most part come behind Saul for the practice of religion, 
3. To hollow professors.  and obedience to God, give me leave to go a little further, and by this occasion of Saul's sin, to show them their face as it were in a glass, who can in no wise prove themselves better than he was. Of this second sort therefore a little. For I would be loath, whiles I am speaking against the serving of God by halves, to be justly charged in this so weighty a matter, to do my duty but by halses, by speaking but of the one half of them, whom the text concerneth. To pass therefore from this sort of men, to another, which more nearly resembleth Saul, and in outward appearance goeth far beyond the former in religious duties: I make no doubt but that the greatest part, who have any uprightness of judgement and gift to discern, will readily agree with me in that I have said of the former kind. There will be greater question, about this latter. Not for that it is so doubtful, but for that many are so blind in particular causes, and so partial in judgement. For otherwise even this may determine the question, if in this time of clearer light, men can have no greater proof of their godliness, and sincerity, than Saul had in a time of grosser and deeper darkness. I hope none will deny, but that they are as deep in the punishment, and are as guilty of it, and so continuing, shall as certainly go under it as he did. And to bewray those two sorts of men, I did as I said in the beginning, unfold this scripture.  
Now therefore this I say, if God could bear Saul no longer, but give him over to be vexed with an evil spirit, as appeareth he did in the next chapter, and that for his halting and obeying God by halves, and for that he did it not in sincerity and faithfully, what hope have they to God-ward, which do the like? Therefore, if many now among us, not only worship God publicly, but also privately take his word into their mouths, so that outwardly and openly, they show themselves to be good Christians, yea, if in many things they do after the doctrine which they learn out of the word, yet if they do it but in some things, and endeavour not in all, 
Note well.  what uprightness can be in them? According to that of saint Iames, 
Jam. 2.  he that keepeth all the commandments, and breaketh some one of them, is guilty of all: meaning, that he that will not be subject to God in one thing as well as in another, shall show his contempt of God's majesty, who is the law giver, even as he doth who shall declare it in many things: which saying of the Apostle, agreeth with that of the Prophet Ezechiell: 
Ezek. 18.  If a man be a thief or a shedder of blood, or hath defiled his neighbour's wife, or if he do any one of these things, though he do not all of them, but hath oppressed the poor, or hath given forth upon usury, he shall die the death, and his blood shall be upon him, What can be more plain than this, 
Ezek 18. 10.  which the Prophet speaketh to prove, that though a man be free from many defilements, and yet ●ainted with some one; or if contrarily he will be forward in many duties, and yet will not be subject to the will of God in other, which he knoweth to be required as well as in them, what is plainer (I say) than this, that God will not accept of him, but take him for one which serves him by halves? And who can gather, that Saul was for any other cause rejected of the Lord?  
Then we must come from this common serving of God, 
What such should do.  (which yet is far before the former) and yet alike rejected of God as it is: and consequently all such as desire that God may accept of their service, and take them that offer it for his beloved, in whom he delighteth, must bring themselves into a narrow compass, and stretch their care further; that is to say, they must resolve and covenant to take heed to their ways, and course of life more particularly, and labour faithfully in one thing as in another, to please God according to the measure of their knowledge. And I dare boldly affirm by the authority of these forenamed scriptures, that he which dyeth with less than this, and hath not repent for it, nor obtained pardon of it, dyeth in the displeasure of God and cannot be saved.  
And this is most fearful if we consider, 
Further use of this doctrine.  that if any believing this, do address themselves to this care and practise, they are by and by scorned and scoffed at, 
1. In reproof of scorning.  and reproachfully taunted, and tawed with odious and reproachful names of hypocrites, and such like: as if they would boldly contend with, and set themselves against God in their so doing: when he saith on the one side to men, except they live thus they are indeed hypocrites, and cannot be saved, and they directly contrary answer and say, if they do live thus, they are dissemblers, fools and troublesome, in which estate they cannot be saved: For let him that thinketh himself wisest of these contemners and discouragers of their brethren, speak. Is it for any other cause that they disgrace and cry out of them then this? that their deeds are good, and their own evil? For if they could be content to serve God loosely and to halves as they do, there should be no rising of heart against them: no verily: but even therefore they are their songs and matter to talk of. But if for all this they will justify their half serving of God to be sufficient to commend them to him, and that in so doing none do live better than themselves, I leave them to a deeper consideration of it. I have showed what service God requireth, even such as they that offer it, should take heed that there be not at any time in any of them an evil heart; and that they should endeavour whether they eat or drink, or whatsoever they do, that all should be to the praise of God: and by watching and prayer, they should keep from the temptations that others are overcome of. 
2. Comfort to the upright.  And as for the infirmities that cleave to them in this course, they shall be forgiven them, and shall not hinder them from true and sound rejoicing, which is a perpetual companion to sincerity: as it is written in the Psalm, Rejoice ye righteous, and be glad all ye that are upright in heart. And this shall serve for this point.   

Doct. 9 Covetousness is the root of much evil.  VERSE. 19 
Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD?  
TO that which I said of samuel's words to Saul before: there is yet another thing in this speech of samuel's, which he delivered to Saul from God, I mean an other sin of Saul, though more secret, yet horrible in such a man as he was especially: and that was that he, though a King, was set forward in this half service of God, by the desire of the goods and cattle of the Amalakites, insomuch that his double and deceitful heart caused him to deal treacherously against the Lord, as in many of his other actions before, cap. 12. 13. 14. he had done. For when he saw what commodity and benefit he might reap, in this charge of killing the Amalakites, he not looking unto the commandment of God which was utterly to destroy all, but to the booty which he saw he might reap, was carried away with the coveting and desire of it, and thereby aggravated his sin exceedingly. But seeing the very sin itself is particularly spoken of, for which Saul was rebuked, that is, a branch of covetousness, in that he turned to the pray, it shall not be amiss to hear something about and concerning it.  
For if Saul a King and therefore rich in all commodities, 
A caveat.  was caught with the love of that execrable thing I mean the spoil of the Amalakites which God had commanded to be destroyed, who of meaner estate would a man think, is like to be free from desiring and coveting the goods of others? 
Note.  For the which cause the Apostle chargeth in his epistle to Timothy, 
1 Tim. 3. 6.  that a minister though rare, a christian and reverend Preacher [for such aught ministers to be] yea, and Timothy himself, fly and be free from the desire of money, which causeth to fall into temptations and snares: warning all that they may possibly soon fall, yea, dangerously that way, and bring themselves into many noisome lusts thereby: If Kings the mightiest▪ and Preachers who should be examples to others, are in danger of falling into this sin, who hath not cause to fear himself and take warning? For in this matter of profit our hearts are false and deceitful if in any other, Insomuch as I may truly say that as many well disposed christians are much disguised by occasion of worldly dealings, much more other men who have little taste of sound doctrine in them: for the best armed and seasoned christians must know that they do not without daily watching and prayer and observing themselves, escape the snares which are laid for them by the devil this way.  
For if any be so suspicious of himself, 
Hard to digest and use prosperity well.  as that he take heed he be not lifted up, nor made vain, idle, and worldly, by growing rich by his prosperity, he is a rare man; the most part even of such as do love the gospel, decaying as sensibly in grace, as they grow in wealth: but if the same person be as well prepared to bear adversity, and decay when God shall send it, he may worthily be counted a rare man, and be marvelled at, as resembling the Apostle himself, who had learned both to abound and to want, and in every estate to be contented. 
Phillip. 4.  But the sin is so common, I say, not for man to over-shoot themselves this way, but also to be justly offensive about matters of profit, that few suspect themselves about their worldly dealings, no not when they are in great danger, and have also exceeding cause to accuse themselves. As may appear in the example of the pharisees, 
Luk. 16. 14.  who when Christ reproved covetousness among them (teaching that if a man have not been faithful in the wicked riches, no man will trust him in the true measure) it is said; all these things heard the pharisees which were covetous, and they mocked him. And while men think that Preachers show themselves ridiculous and worthy to be laughed at, for speaking against covetousness, it is manifest, that not only they do not, but also that they think they need not go about to reform this. For oppression and deceiving one another is so well liked, that as long as they bring in gain and commodity to the practisers of them, they regard not a whit who sustain loss or smart thereby, or once suspect or fear that the Lord is provoked to revenge them for their doings. Oh, therefore how wise is he that is resolved to take heed that none shall sustain loss by him, but will see that he shall have his due to the utmost, and (lest this should not be enough) provideth so, that God may have no controversy with him, for and about his earthly affairs and dealings, nor any other way!   

Doct. 10. Sin never goeth without company.  
And this reproof which the Lord by Samuel layeth to Saules charge for his covetousness besides his other sins, this I say teacheth us, that sin goeth never alone but hath companions, as in achan's sin is to be seen, and in the epistle to the Romans, 
Rom. 13.  where he showeth how one sin leadeth another, as it were hand in hand: as gluttony leadeth drunkenness, chambering leadeth wantonness, and strife envying: that no man may rest in the common defence and no less foolish than common: that is this: that when many are convicted of their witting offending of God, their answer is, it was but that one, with which they could be charged: and who is free they ask? whereas in that they confess one, they prove themselves thereby, that they are worthily put to rebuke, as being guilty of many: forasmuch as one sin goeth not alone without companions. Use. And that is a great reason why every faithful christian should beware that he break not one of the least, of God's commandments, loosely or willingly, seeing as he shall thereby be least in the kingdom of heaven, so shall not his sin be single and alone, but accompanied with other as vile as itself: as in the sin of adultery, deceiving, malice bearing, and the like, who can tell how many noisome sins accompany them?   

Sin would lie hid, if the word did not discover it.  
But to proceed: the Lord bewraying his sin by Samuel which otherwise should not have been known to us, or any at that time: doth show thereby that much sin should be hidden, and not be known to be sin, and consequently purged out and abandoned, if God did not by the light of his word reveal and discover it. And being hidden frommen (when yet it is greedily and commonly committed of such as live among them) should bring forth many dangerous and fearful fruits, and that which is not the least of other, poison such as see it committed, but not punished and disgraced.  
This is apparent how in places where the gospel hath not been planted or not received, 
1. The doctrine cleared by instances.  and also where it is truly preached: In the first it is clear, how through ignorance heathenish & monstrous sins, not only common and daily committed, are entertained, and cause that no goodness can be admitted and take place there. For who is bolder than the blind? By this means the lurking and viperous generation of the Seminaries carry numbers into most peftilent errors, and the unruly multitude, lead troops after them to horrible abominations. And savour they never so much of the fashions of the heathens, and be their profaneness never so gross, as sorceries and witchcrafts, whoredom drunkenness and oppression, may-games, lobbes of misrule, and such like, yet do they not only prevail and bear sway, but lead the dance to a thousand silly ones, who dance after their pipe, with many other abominations besides these, until the Lord bewray them by his word; and make some ashamed of them that by their good means, other may be restrained.  
And if outward and open 
2.  evils be unknown to men, till God by preaching bewray them, who doubteth that secret sin of the heart, tongue and life are much more unknown, for want of the word preached? They that are in hell know no other heaven, and they that live in darkness, know no other light: all colours are alike with them. So that as Saul's sin of coveting like achan's, was made manifest by Samuel the Lord's Prophet, which few would have thought of all others, to have been in him: so if God sent forth his messengers into the dark corners, and towns of the world, they cause many to behold the treacheries which are wrought against God, which also are the bane of many thousands of people, though before they were brought to light by preaching, men never dreamt of any such thing. And as they do thereby grow to see the wickedness of others, so do they come to know the many deformities, blemishes, and stains, which are in themselves, both inward and outward, which they never imagined to have been so: even as Samaria by Philip's preaching of Christ to them, saw Simon Magus sorceries, and forsook them. And this is done to the end, that so many as the Lord shall call, may be brought by the sight of their sin to the dislike thereof, and so to true repentance and salvation: and the rest may either be restrained from the excess of evil which before they ran after, or if they will needs go forward, yet they may have consciences wounding and accusing them, that so they may sin with less ease.  
Now to prove that where the gospel is purely preached, 
Further proof.  much sin is brought to light, who can be ignorant of it? for how otherwise could numbers be brought to faith and christian conversation, as many (God be thanked) daily are if they did not see their darkness & unbelief wherein they lay wrapped before? And therefore although the blind of the world, do most scornfully and wilfully cast of the Lords yoke, which is his holy doctrine and scoff at such as do submit themselves unto it and receive it: yet let all who have any eyes to see from what Egyptian darkness and bondage the Lord hath brought them by sending his truth and word among them, Use. which only maketh them free: let all such [I say] give most hearty thanks to the Lord for it, and pray for the continuance of the sincere preaching of it among them to perfect the work of faith which is begun in them.  VERSE. 20. 21. 
And Saul said unto Samuel; Yea, I have obeyed the voice of the LORD, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek▪ and have utterly 〈…〉 the Amalekites.  
But the people took 〈…〉 spoil, sheep and 〈…〉 chief of the 〈…〉 should have been 〈…〉 stroyed, to sacrifice 〈…〉 LORD thy God in Gilga●▪  
WE have heard now, 
The words opened.  how Samuel told Saul that the Lord was displeased with him, for his falsehood and wicked dealing about the destroying of the Amalakites. In the next place Samuel was about to tell him of the punishment which God threatened him: but he prevented and cut him of: whereby it might have been hoped and looked for, that Saul should have been sore troubled, and have humbled his soul in fasting and prayer before God, when he should have heard his heavy message: But what doth he? he standeth most impudently in his own defence, both against God and his own conscience (for afterward he confessed the contrary) and even as he had done before when Samuel had first told him the Lords mind: he saith to the Prophet he had obeyed the commandment,   

ted speeches and multitude of words, make it appear (if it be not well looked into) to be void of blame, yea, commendable. They will not (indeed) affirm that they maintain sin, and that they will do a thing though it be evil, (that were too gross, and in so doing they must show themselves odious to all (which were no hypocrisy,) and so the impudency of such, seeing it cannot be hidden, a man would think that such sins were like to be the sooner repent of, or else they must needs live in contempt in the world. 
Math. 21.  As we read in the gospel, of him which being bidden by his father to go work in his vineyard, answered, he would not: but as he departed, considering the grossness of his disobedience, he repented and went. But these of whom I hear speak, call that good which is evil, that so they may be well thought of among men, though they deserve the contrary, and deceive their own hearts with a vain hope. For they set themselves to hide their fin, which is a sufficient proof that they cannot prosper: 
job. 31.  and whatsoever may come against them, they wittingly refuse to see it, lest their consciences should prick and accuse them of it: and so hardening their hearts, are far from relenting, and to that end they put away the remembrance of the evil day far from them.  
This appeareth in that Pharisie, who being beewrayed by our Saviour to be no such as he vainegloriously boasted himself to be, did yet justify himself and say, Lord I thank thee that I am not as others. 
Luk. 18.  whereas the righteous man is his own first accuser, yea, laboureth to see his secret sins, & dares not hide, 
Prou. 28. 14  them and ceaseth not till he renounce and confess the same that he may find mercy: so far 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 evil. And yet I say not that he is utterly void of hypocrisy, which assaulteth the best, but yet he seeth it with deadly dislike how it encombereth him, and (will he nill he) it doggeth him, but he makes no provision to fulfil the desires of it, as the other doth, but groaneth under the burden of it and of the like sins, till he testify plainly that he doth not harbour them, as may plainly be seen in the poor Publican. And who doth not see that he is not the man which is odious for his sin to the godly that know him, as the other are approved of them: whereas they in whom there is no soundness nor conscience, but they are sly and slippery, do discredit themselves, and are neither in favour with God nor men; but like Gehezai, whose great sin although it was found out of his master the Prophet, 
2. King. 6.  yet when he would try what grace there was in him to confess it, though he had wickedly committed it, he boldly and shamelessly did hide it: and where he asked him where he had been, after he returned from his horrible facts he had been about, he answered, thy servant hath been no where, (he meant but where he should and might be, that was about his master's business,) so far ●he was of from grace though a Prophet's servant. Use. Therefore let every one that calls on the name of the Lord lesus be far from bold maintaining of the least sin, and from clearing himself when he is manifestly convicted in his own conscience: for among all offenders, as such an one as hideth his fin shall not prosper, so he may be sure to be excluded from God's kingdom, if he abide in his sin. And this is one of the true marks of an hypocrite, illustrated by the true contrary properties of a sincere christian, which two shall be always able to justify or condemn him, who will lay his life in the balances, and be content to try himself as all have good cause to do.   

Doct. 13. The hypocrite pleads excuse from all blame under pretence of any good.  
Now follows the second note of an hypocrite, no less needful to be marked and regarded then the former, and that is this. If they do any thing that is to be allowed, under the colour of that, all that they do must be allowed also, and borne out by that; and whatsoever they cannot justify, but that it must needs be found fault with, that they lay upon others. 
And derives that upon others which he cannot shift off himself.  This is most apparently to be seen in Saul, for he saith he slew the Amalakites, therefore he had walked in the way, in which the Lord commanded him: so that seeing he had done something that God commanded, therefore by & by he had done all that he ought: but he said, seeing it could not but be granted that some part of God's will was left undone by him, namely, the best of the cattle was saved alive contrary to God's commandment. therefore behold that he lays upon the people.  

The first branch.  
Concerning the first branch of these two: how common is it, though it be most palpable and gross, that the goodness which men do, 
One instance in the worst sort.  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 laid to their charge, how faulty soever they be otherwise. Now if any allege, that for all their boasting of their goodness, many abominations are in their lives, they turn all such accusations behind them, with him who being full of great sins, healed up all with these speeches, I am no adulterer, I fast twice in the week, I give alms, etc. so these because they have somewhat to boast of, therefore all their filthiness must be forgotten, though the stinch of it annoy all places about them▪ as is to be seen in that answer of Abner, who being accused by poor● Ishbosheth for defiling his father's Concubine, answered: 
2 Sam. 3. 8.  am I a dog's head which against juda show mercy to the house of Saul, & c? all his sin must be covered with the good service he had done to Ishbosheth. Which, yet take it at the best, was in him none of the best, as his own words after declare, in the 9 verse. But to return, the like practice is at this day to be seen in Popery, who under a vizoured colour of holiness, commit all kind of wickedness: painted sepulchers they are, full of dead men's bones: particular instances are innumerable, therefore I say no more, for it is but lost labour.  
And I would to God, 
A second instance in common Protestant's.  this evil rested in them; but (with grief I speak it) even in the land of the righteous, where God is known, 
Esay. 26. 10  and his word preached this iniquity is committed, that under a ceremonious and hollow serving of God, (which yet is but with lips, and from teeth outward,) all loathsome sins are sheltered. 
Math. 15.  For what care or conscience of duty is there in the most, whatsoever they are occupied about, in their speech or actions, save that they be of our religion, and come to Church on the sabbath, as others do? Insomuch, as the Prophet jeremy who found out this sin in his time, cried out of such, that they made the temple of God, 
jerem. 7. 7.  a den of thieves, and yet they were safe (in their own imagination) for all their adulteries, swearing, etc. as long as they (after the committing of them) came into the Temple to pray. This is rank hypocrisy, [though in some more gross, because they have more knowledge than others,] when they leap thus out of a wicked and vnreformed life, to boast of assurance of salvation, and all because they have somewhat to glory of, as that they pray, or give to the poor, or do no man wrong, as they say; when they, who are the children of God indeed, do take so small comfort in this that they do some duties rightly, that they can find no peace, nor walk cheerfully, whiles they suffer any one sin to have dominion over them, or to remain quiet or unpursued in them: And is it any marvel? seeing they have learned, that God will be revenged on the breach of every commandment. 
Psal. 119.  They believe this, and fear to do against it, that so they may declare by their practice, that they desire to beseem the gospel in all things, 
Phil. 1. 27.  and that they are according to Gods own heart and liking, 
Deut. 5. 29.  who saith, oh that there were such an heart in them, that they did fear me and keep all my commandments always, that it might go well with them.  
And as these do highly please God, so are they on the contrary most odious, which tie God to his stint, and perform some slender task to him, as to pray in ceremony, or hear sometime, and to confess with their mouths, that we must live Godly, but are void of the power of godliness in heart and deed: Such [mark it who will] set not themselves to observe what is amiss in themselves, if they be able to allege something in their own commendations; and that they be not so offensive and disobedient, as many others; And yet as apparently as this kind of people is abominable to God, Use 1 and branded with the mark of foul hypocrisy, yet [which is no less lamentable] how is this course of living justified in the world of the greatest part, whereby it is so far of from being disgraced and repent of, that the commonnes of it, doth bolster and maintain it, and is not only checke-mate with sincerity itself, 
Note.  but croweth over it, and for want of outward help to authorize and grace this sincerity and true godliness, thrusteth it to the wall. Use 2 But God that taketh part with his own ordinance, which is the endeavouring to serve him in all things, and hath commanded it in Moses, 
Numb. 12.  job, 
job. 1. 2.  Samuel and others; 
1 Sam. 12. 16.  and also hath condemned the contrary in the whole pack and rabble of hypocrites, 
Psal. 50. 16  will both bless and be a father to those which walk after this rule, 
1 Pet. 1. 17.  and give them their portion with the works of iniquity, who have been both practisers, and thereby maintainers of this half and counterfeit serving of God, as far as they think good: thus dividing those things most grossly which God hath joined together; for that such (I speak of the greatest number) do know that they do wickedly in thus living, hereby it is manifest, when they are convinced by strong arguments, that their half serving of God is an abomination to him, they have no better evasion than this, who can live thus? and that it is impossible: which answer denyeth not, but that God requireth such a course and such a manner of living, but they find it to cross their will, and rebellious heart, and to cut them off from many of their unlawful liberties, which they will not part from; and therefore they hold on in their custom and old manner still, wittingly and willingly resisting God; come of it what will.   

The second branch of the doctrine.  
Another thing there is in this answer of Saul, well worth the marking: and that is a near companion with the former, 
The hypocrite derives his sin upon others.  and an other true work of an hypocrite: that in such acts as had been done of him, contrary to the charge that God gave him, and the Prophet did evidently convince him of disobedience thereto, so as he could not deny it: there he washed his hands, though he was deepest in the fault, and laid it upon others: saying, the people did it, as though they would have done that without him: and besides the Prophet did charge him personally, with the very same thing, saying, why hast thou disobeyed the voice of the Lord, and turned to the spoil? so that it was he, howsoever the people agreed to him which doth bewray another dangerous thing in men's lives, who are yet members of the visible Church of God. that as they care not how negligent and slack they be in obeying God, nor how small and mean service they give him, so yet if they be so urged with some of their doings, that they cannot defend them to be good, yet how many excuses will they have to free themselves by from blame? and to make a foul fault seem small or none at all, to clear themselves, though neither cleanly nor truly: 
1 Sam. 19 17.  and all, that they may not be charged, upon whomsoever it light: In which kind of dealing, as they are never the more discharged before God (no nor for the most part before the world] yet thus they love to deceive themselves, & suffer the devil to blindfold them hereby, and so make a custom of sinning, till it be most hard to draw them out of it: far are such of, we see, from accusing themselves: and therefore far from the estate of righteous men, seeing the righteous is his own first accuser. And although no man ought to accuse himself when he is innocent, no more than he is bound to offer himself to the cross and affliction, which God doth not lay upon him; yet when a man knoweth himself to be guilty and faulty, and will not see but hideth cometh, wearisome and tedious to you, while you live merrily? for in affliction, how many of you hold your confidence in Christ, which at other times commonly ye brag of? nay, do you not then fear he loveth you not, but is angry with you? and why? even for that you cannot but remember, that in time past you have hidden your sin, and by excuses made it seem no fault or sin, lest it should have troubled you, and have caused you to leave and forsake it, which was as sugar under your tongue: even this excusing of faults is the bane of the soul; for that emboldeneth men to sin, which otherwise durst not: for did men see that others knew how bad their lives are, would they not be ashamed, and cover their faces; who now are bold to do whatsoever evil liketh them, because they think they are not seen of men; and therefore when God plucketh all masks from their eyes, and arresteth them on their beds or otherwise, woundeth and pierceth them with deep sorrows, than they find it to be with them, (as this Saul did oft, and namely in cap. 18.) to wit, they are almost in desperation. Therefore let us fear to fly to such deceivable shifts, and when we lay the blame on others men, which is due to us, know we, that we shall be cleared before God, no better, nor otherwise then Adam was, when he answered, the woman which thou gavest me, she caused me to eat.  

A further explication of the 2. branch.  Now more particularly let us see by whom he excused himself, and that was by the people, they (he saith) reserved some of the cattle. But will any man think that the people were not subject unto him, but he rather unto them? we see how he commanded the people in a small thing, 
1 Sam. 14.  and yet too strictly and cruelly, when they were faint by pursuing their enemies, and for all that none durst disobey him, no namely, that they should not so much as taste of a little honey, when it would have strengthened and refreshed them, and have made them fitter to go against their enemies, so great awe he had them in: And therefore small likelihood there was here, notwithstanding his charging them that they had reserved of the cattle against his will: that was therefore a sleight excuse, and had little truth in it. And by this we may learn; that men to shun blame and punishment for their, sin, care not upon whom they lay the fault, nor who smart, so as they may escape and go free: though they deserve no such thing. A common fault in the world, that men can be content that other shall suffer for their offences, as many a one is seen to be hanged for the trespass, which another is guilty of. This was far from David, when the pestilence was on the people for his numbering of them. 
1 Sam. 14. The godly man beareth his own burden.  He said unto the Lord, when he saw the Angel smite the people, behold, I have sinned and done wickedly, but these sheep, what have they done? Let thine hand [I pray thee] be against me and my father's house. Even so Paul wished in his bonds, that all were as he; that is true christians, but without his bands: he could willingly wish them the commodity, that he himself enjoyed, but without the smart that he sufteyned. And so an upright hearted christian, cannot find in his heart to suffer another man to bear his burden; nor to smart for his fault, neither hath any pleasure to ease himself by other men's pain; and sorrow. Rather he beareth the burdens of others, than disburthens himself upon the innocent. So neither can he hurt, wrong, and oppress another for his own benefit, much less than can, or dare he live by the sins of other men, as many do; nor pill, oppress, defraud the poor, with hard impositions, racked rents; hard penny worths, when he knoweth they cannot bear them, but must needs faint and shrink under their burdens. Alas what comfort can a man take in the commodity that he wringeth from the poor! who should relieve, and give to him ●●ther; And yet behold, there is no difference betwixt poor and rich made, so as they who deal with them, may have advantage by them. Herein men are like unto Saul, who falsely accused the people, of that which he himself was guilty of, and made them transgressors, whereas himself had faulted and deserved the punishment. But let us bear our own burden, and be not so hard hearted, as to hurt the innocent.  
   

Doct. 14. Hypocrites extenuate their sin. THE THIRD SERMON.  VERSE. 21. 
But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal.  
Soul knowing himself faulty in that which he laid to the people: doth make light of it. It teacheth us, when the hypocrites conscience is accused and found guilty, it doth what it can to extenuate the sin, and make it seem nothing. The reason is, because it is not repent of, but the offender purposeth to lie still in it: and while it is so, he loveth not to hear it made odious, and to be aggravated, whereas they, who turn to God in truth, aggravate it to the utmost that they can, and why so? surely because they never purpose to commit, or to have to do with it any more, as we see in David, 
Psal. 51. 2.  and in Paul. In all this, 
1. Tim. 1. 15  Saul knew he spoke untruly: for the cattle was not reserved to be offered in sacrifice, but as Samuel charged him, to his own use; and yet when he saw no other way to make his part good, he did it by a lie, which he thought could not be known: It teacheth us that he who dareth do evil and sin against his conscience, 
And (if need be) hide it with a lie.  will (if he be put to it) hide his sin with a lie. As we see it is bred in nature to do so, for little children if they be charged with a fault, will make it away with a lie. But what lie made Saul? I say a cunning lie, that Samuel could not know, except God had revealed it to him: For who knew what he meant to do, but himself? yet some lies others know to be lies, and are (as other fruits of the flesh) manifest. 
Gal. 6.    

Doct. 15. The multude consenteth in evil, without any scruple.  
But to leave Saul a little, because I spoke of his shifting before, and to come to the people, though it be clear that his fault was great in this matter, yea, and chief, yet we see how readily the people, as it were with one voice, consent to him, and become partakers of his sin, whatsoever the Lord by the Prophet had charged to the contrary: but if any object, how did the people know that there was any such charge given of God by the Prophet of killing the Amalakites? I answer, it was given openly not secretly, when Samuel met Saul so that who would might hear it: besides Saul went about it immediately, gathering the people together, for that purpose, and therefore they could not choose, but know why they came together; and did begin in good manner, to execute the said charge, in killing the people and destroying the cattle, but yet they consented to the saving of the best of them, contrary to the express commandment of the Lord, which was, that they should destroy them all; so easy a matter it is to consent and agree together in evil that many shall be as one man in the executing of the same.  
Which, if it were but in some one instance, or few, the less might be said, 
Proofs hereof by scripture.  of it. But in what (almost) shall ye find it otherwise? 
Gen. 18.  For proof by enumeration of many particulars. When the Angels of God came to destroy Sodom, separating Lot and his household, who believed it and therefore regarded it? Yea, rather did they not all mock at his words, resist and oppose themselves. against God's message, till they were smitten blind, insomuch that his kinsmen whom he would have persuaded in more especial manner, jested and derided him for his labour? and in the absence of Moses 40. 
Exod. 32.  days from the people, how did they consent together to make a molten Calf, and to dance before it committing idolatry with it? insomuch that they compelled Aaron himself to yield unto them. And when the posterity of that people, many hundreth years after, was set on a m●dde mood, to forsake the ordinance of God, in being ruled by judges, as they had a long time been, but would have a King to rule over them, as other nations had: who might dissuade them from it? were there any of themselves heard to quiet and pacify the minds of the rest, and to hold them in obedience to the commandment of God? insomuch as when Samuel was sent from God to forbid them, 
1. Sam. 8.  yea, and if they needs would have their will to tell them, they should pay dear for it, was there any tribe or family that desisted and kept silence, that the Prophet might carry the names of such before the Lord? no: but one was as another, yea, they knotted and banded themselves against the message, till God from heaven by an unwonted thunder and tempest, extraordinarily, even in their wheat-haruest, when the air was still, and the weather fair, flayted and terrified them, and made them to see their boldness, and wilful disobedience, and to confess that they had sinned, and especially in ask themselves a King. 
job. 1.  And therefore God bringeth in job, as an odd man among other, that when the people went as a stream after evil, he withdrew himself and departed from it. Hast thou considered my servant job saith the Lord to Satan, how he feareth God and departeth from evil: for the multitude runneth headlong to sin, it is agreeable to their nature; and whereas the well ordering of the heart, and good government of the soul is the light of the whole life, to direct it aright, as the eye is the light of the body to carry it: all such light and spiritual government of the soul, is for the most part far of from the people, and therefore the way of truth they cannot follow, but run together to that which blind reason and the lust of the heart leadeth them unto.  
And this is the cause why at this day there is such an universal consent, 
And by experience.  almost in all places, to that which is evil. For although through God's mercy, light is come into the world, yea, to this Land, and the blessed gospel, and glad tidings of salvation is revealed, maintained, 
Io. 3. 16.  and by his Majesty's highness, defended amongst us, and by his royal authority & commandment preached through his dominion, yet as it is said, men love darkness more than light, because their deeds are evil: and hereby it is that inferior magistrates in many places, do not countenance and further the sincere preaching of it, encouraging (as they ought with all their ability) both preacher and people, but rather justle it out from among them, and content themselves with the bare reading of the scriptures. And here of it is that the ministers themselves, who have not the power of the gospel working in them, and subduing themselves, and therefore loving profit, pleasure, and preferment more than godliness; cannot, nor will not take pains to enlighten and reform others, and to beat down the works of darkness, and of the devil among them. And hereof consequently it ariseth; that the people remain in ignorance and bondage to their evil lusts. More particularly to come nearer to ourselves: hereof it is that common discorders, and open abominations remain among us, now after 60. years preaching in this land, which should be the Land of the righteous: and hereby it is, that heathenish games, lobbes of misrule, with money dance, are still retained in some parts of it, with Atheism & gross profaneness, yea, even on the sabbath itself, and that in time of divine service, prayer and preaching, are by troops and companiships practised, and defended. And the grossest sins, as popery, adultery, drunkenness, oppressing, deceiving, have so many favourites with like abomination: that it may clearly be seen, there wants no consent in any of them, but the practisers are so many and well known, that as all trades in London of any reckoning, have their companies which profess, maintain and live by them, as the company of Mercers, the company of Goldsmiths, Merchant Tailors, Drapers and the like: so ye may reckon up in all kinds of sin among us, (such is the consent therein, and so great and common are the fellowships of them; the comepany of whoremongers, the company of Idolaters, the company of thieves, the company of malice bearers, the company of slanderers and liars, with such a rabble of many others; that ye may see consent and company enough in every kind of sin. Oh, it cannot be expressed, how soon one followeth another in evil? and how soon one consenteth to another in his sin: yea, and that which is an increase of this sin, and filleth the world with sin, so are these companyshipps in divers kinds of sin; not only firm and sure in themselves, but so allied and near a kin one to another, that if one of them were too weak alone by himself, to stand and uphold itself, yet it should be upholden and strengthened by another.  
And if the power of the word of God were so entertained and embraced in any place, city, or town, that it were like to break of any part of bad fellowship in any one kind of sin, all the rest are ready to band themselves together against that preaching to uphold any sin, or company onship which were falling and decaying: the riotous will help to uphold the covetous, and the malicious, the flatterer, and the proud will plead for the usurer, and one for another, to deface the preacher, though one have no great conversing with the other, but rather some way, nipping the other secretly; that as Herod and Pilate were at contention one with another, yet could both set themselves against Christ: so can the carnal protestant, join himself with the Church papist, to rail on, and deface the effectual and powerful preaching of Christ, and the zealous professors of it: yea, I say more such force hath consent in sin, to work mischief, and to infect where it goeth, that it fasteneth even upon such, as have showed some good countenance to the gospel, and have been judged to love it from their hearts: so truly it is said of our Saviour, that the abundance of iniquity, causeth the love of many, to wax cold: for when one seeth another take a course, that liketh flesh, and the same to be allowed and maintained, by many, what grace have the best christians need of, to keep themselves in, that they walk not after the same excess of riot, that others do? and what is there to hold men in, but the preaching of the gospel, from profaneness? & from much looseness, ignorance and dissoluteness thereby? And yet few have that sounding in their ears, especially in any great power, and yet where it hath any, it is soon resisted and beaten back. What is then to be done, but that such as have ears to hear, (knowing this) take heed to themselves, and follow not the multitude to do evil, but depart from the steps, companies and acquaintance of such, and say with the valiant man josuah, though there be never so many of them, yet I and mine, will fear the Lord.  VERSE. 22.23. 
And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey, is better than sacrifice: and to hearken, than the fat of rams.  
For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry: because thou hast rejected the word of the LORD, he hath also rejected thee from being king.  
We have heard Saul's answer, 
The sentence thereof.  wherein he would have covered the fault (which he could not deny altogether) saying, it was to honour God which they did: meaning the beasts were reserved, to be offered to him for sacrifice, and therefore the fault (he hoped) was not great; for he had (he said) obeyed the Lord, & gone the way which he had commanded him. This answer therefore of his, in both points the Prophet showeth to be but glozing, and daubing with vntempered mortar, and therefore not able to stand him in any stead. For know saith he, that as concerning the sacrifice which thou speakest of, if thou hadst meant indeed to have offered it to the Lord (which yet thou didst not, but reserved the beasts as a pray to thine own behoof) yet if thou hadst meant to offer them for sacrifice, the Lord will take no such offering, as is joined with disobeying him, as that should have been; but he looketh that his commandment should be obeyed. This is the first part of his reply or reproof, when he saith, hath the Lord as great pleasure in burnt offerings, as that his voice should be obeyed? no: but I tell thee, to give ear is better than sacrifice, and to hearken to his commandment is better than the fat of rams. In the second part of his speech unto him, he tells him, that as light as he made of his fault, it was witting disobedience and rebellion against the Lord's commandment, and that was even as witchcraft in his sight, or as the committing of Idolatry.  
Therefore in this reply of Samuel upon Saul's answer, he layeth out Saul's sin of disobedience in this verse and the next, and then tells him of the punishment which God had threatened against him, and that is in the end of it. His disobedience, because he made light of it, seeing God (he said) was to be served in offering that cattle to him for sacrifice, for the reserving the which alive, he was challenged: this his disobedience (I say) Samuel aggravateth, and maketh odious to him comparatively. First by it and sacrifice together, and showing that God did nothing account of that, as to be obeyed, but preferreth obedience before it. Secondly, he aggravateth his disobedience by a reason; comparing it with witchcraft and Idolatry, and maketh it like to them. And this of the sin of this verse. Now, next he showeth what the punishment was, and that was the loss of his kingdom. Both these Samuel standeth upon with Saul, to the end he might rouse him up, and awake him: for we see that he was, as one in a dead sleep, who stirred not a whit at samuel's calling and crying to him hitherto. But when he rung this alarum in his ears, of the greatness of his sin, and of the loss of his kingdom, this (I say) awoke him, as it appeareth in the next verse following. And this of samuel's words to Saul in these two verses, where we see he beginneth with an interrogation, that he might make his message more forcible, saying, hath God as great, etc.  
But now seeing Samuel maketh his comparison, 
A clearing of the comparison.  betwixt obedience on the one part, and sacrifice and burnt offerings on the other, somewhat is to be said of these two, for the better understanding of the place, which otherwise hath some difficulty, by means whereof, we should not see the doctrine, that is afforded us therein: A sacrifice (to begin with that) was an holy thing brought by him that gave it to the Lord, and offered by the Priest unto the Lord, according to the Law. But there being two kinds of them, the one propitiatory, whereby they believed the forgiveness of sin by Christ, which was figured thereby: The other Eucharistical by offering whereof they testified their thanks to God, for benefits received of him. Both were commanded by God, and burnt offerings were one kind; The first, wherein that which was offered was wholly the Lords, and did signify that he who offered it, did wholly consecrate himself, soul and body to the Lord. Now these all being commanded by God, must needs be therefore accepted of him, which being so, why was not the offering of them accounted obedience? For the answering of this doubt, three things are to be marked. First, if obedience to the moral law, and sacrifice might go together, they were both accepted. Secondly, if they could not go together, (as oft times it fell out they did not; for he that was obedient could not always offer sacrifice, and one might offer sacrifice, who yet was not obedient to God) in such a case, obedience was accepted of God without sacrifice. Thirdly, sacrifice might be offered by him who obeyed not God, but that never pleased God. Of this Samuel speaketh here, obedience is better than sacrifice: and if Saul and the people meant to offer any (as he said they purposed to do) it was nothing being without obedience, and yet this is the most and the best, that could be said of it. So that, obedience being better than sacrifice at the best; even when both went together: much more is it better, when sacrifice goeth alone.   

Doct. 16. Sacrifice pleaseth not God without obedience.  
This being thus said, which was necessary, let samuel's words [hath the Lord as great pleasure in sacrifice, as that his voice should be obeyed?) teach us, that the most religious actions that God requireth (such as sacrifices were) as prayer, hearing the word, the use of the Sacraments, etc. are in no account with God, if he that use them be not obedient in his life to the commandments of God and a repentant Christian. A wonderful and fearful doctrine (yet most true, for this our age, wherein so few are, or think it meet they should be obedient to the truth in particular, which is taught them, and have nothing to commend them unto God, unless it be the ceremonious worshipping of God, in the manner I have mentioned, a service not better than the offering of sacrifice, which (we see) without obedience was nothing worth. Indeed the Apostle john saith, 
Reuel. 1. 3.  blessed is he that heareth and readeth, and keepeth the contents of that book, but not he that heareth and readeth only, but that keepeth it also. So then, this obedience to Gods will, is not to be compared with sacrifices, but to be preferred far before them: sacrifices were offerings to God which were commanded, but so as they offered them in faith and repentance also: but obedience is the fruit of both, therefore to be preferred; The Lord tells the Israelites, I required no sacrifices of your fathers, after that I brought them out of Egypt (meaning after that in Sinai) but that they should obey my voice, 
Deut. 4. 6.  and that is our wisdom, 
Rom. 2. 28.  so he is not a jew which is one outwardly. Therefore our outward worship is nothing, if the heart go not with it: whatsoever men answer in their defence, if they obey not, prayer is nothing cap. 13.13 we hold the general, but the particular, we look not unto, for then our hearts should be taken up wholly in one duty after another, which now is scarcely done in any, to purpose. And it is called obedience of faith, seeing we must believe that God requireth a thing of us, before we can, or will do it. But men deal with God, as one with another, for they cog and deceive, and time must wash it away, and then good fellowship again, so they disobey God, and after they would be friends again with him. 
The doctrine more fully opened.   
Out of the prophet's words in this verse and the next, namely the 23. we may learn in what detestable account all disobedience is to the commandment and revealed will of God, and withal, how we should censure such disobedience, and think of it in ourselves. In what detestation men's sin is with God, howsoever they cover it, and whatsoever colours or pretences they set upon it, the words (I say) show sufficiently, when the prophet saith, hath the Lord as great pleasure in burnt offerings, as that his voice should be obeyed? again, where he compareth his disobedience to rebellion and witchcraft. The prophet Esay doth in the first chapter, in most odious manner reprove the people though they offered to the Lord sacrifice, seeing they were disobedient. 
Esay 1.  Do you offer to me the multitude of your sacrifices? I am full of your burnt offerings saith the Lord: I have no pleasure in the blood of your lambs and goats; and that ye come to appear before me, who required this at your hands? with many like speeches: and yet we know as hath been said, that God commanded all such things. But why then doth he thus refuse them at their hands? and say he will shut his eyes when they stretch out their hands unto him, and when they pour out many prayers unto him, he will not hear them? This he saith unto them, not simply, because he did dislike the things themselves, but for that their works were evil who offered these things, and they did not obey the Lord in other things, which he commanded them: and therefore he saith, wash you, make you clean, take away the evil of your works from before mine eyes, and cease to do evil, or else offer me none of your prayers nor sacrifice: such a thing it is to disobey the commandments of God, that they which do so, although they should offer to God their prayers and praises, and partake the word and Sacraments, 
joh. 9  yet he will not accept them at their hands, but cast them back in their faces, as dung, as not here only, but in many other places he bewrayeth his utter detestation of such kind of worshipping him: but behold now he goeth further in disgracing disobedience, for he saith, it is as witchcraft and Idolatry: 
Psal. 50. 16  so in Psal. 50. he maketh it odious saying, what hast thou to do to take my name into thy mouth, and hatest to be reform? And in the Proverbs, 
Prou. 28. 7.  he that turneth away his ear from hearing the Law, even his prayer is an abomination unto the Lord. With which, agreeth that of the Apostle to the Romans, he is not a jew, which hath the outward circumcision in the flesh, but inward, 
Rome 2 28.  in the heart. Out of all which it is clear and evident, that if a man be not unfeignedly resolved to be subject unto God, and obedient to his will, in vain doth he make a show and profession thereof. Now to be obedient in some things, and in other to be undutiful (we know) is no obedience, but contempt of God, for which cause Saint james saith, 
jam. 2. 10.  he that keepeth the whole Law, and breaketh any one point of it is guilty of all: for he that will be unconscionable in one, declareth that he dare provoke God, and set light by his authority in other points, who gave him his Law: and if he dare transgress in one, and take liberty therein to himself, who doubteth but he will do the same in another? so that he, that is not afraid to offend in one thing, even the least, knowing it to be eevil, may well be said to have no fear to offend in any of all, no not the greatest.  
So truly hath our Saviour given testimony to this saying, 
Luk. 16. 10.  He that is faithful in the least, is faithful also in much, and he that is unjust in the least, is unjust in much. So necessarily hath God joined the obeying of one with the obeying of the rest; and the renouncing of one sin with the renouncing of all other, (as he saith by saint james, 
jam. 2.11.  he that said, thou shalt not commit adultery, said also, thou shalt not kill: now though thou dost none adultery, yet if thou killest thou art a transgressor of the Law. This is not alleged by the Apostle, nor mentioned by me, as though we affirmed that any man can keep the Law, or all the commandments except some one; but to teach, that there is no careful obeying of one, in him who hath not care, and doth not endeavour to obey all: and so do all other scriptures mean, when they require obedience, as well as this present text of ours, they require it in one part of the commandment as well as in another, and not generally, but particularly, neither in one, or some few, but in all.  
For else we might endeavour to serve God in somethings, and disobey him in others, which were an abusing of the doctrine of the holy profession of the gospel: which if it be so, than it followeth, that all which worship God outwardly, and would be taken to be religious, and look not to their particular ways, are deceived and lie still in darkness, and God they please not, but shall be challenged of him, for workers of iniquity: which the more I consider, the more I marvel at it, because the greatest part take no knowledge of any such thing: for they that draw themselves from nothing that they lust after, neither fear to offend before they do evil, nor tremble for it when they have done, every one saying, what have I done? If they quarrel, brawl, revenge, deceive, slander, lie, maintain sin in other, or do any such like sin, it is but their ordinary and common course. It is rare with them to be pricked in conscience, for any thing they do amiss; and as for the outward service, the Lord is not pleased with it, when his voice is not obeyed: as the prophet Micah said unto them who bore great shows, 
Micah. 6. 6.  yet they sought to please God, enquiring thus; Wherewith shall we appear before the Lord, and bow ourselves before the high God? shall we come before him with burnt offerings, will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil? shall we give our first borne for our transgression, even the fruit of our body, for the sin of our soul? The Prophet answereth, he hath showed thee (O man) what the Lord requireth, and what is good, surely to do justly and to love mercy, and to humble thyself to walk with thy God.  
Which plainly teacheth us, 
Use both of reproof.  that if men must be so far from committing wickedness, that it is required of all that will please God, to obey him in the duties of both tables, how far are they out of favour with him, who in stead of obeying in both, do grossly and wittingly disobey in both? and repent of neither. And if they be not in favour with God who offend thus as I have said, that is who regard not to please God in all things, 
Colos. 1. 10.  even one as another: 
1. Pet. 4. 4.  where shall they appear, who defend that they need not do so? yea, rail on such as dare not go so far as they in sinning; baiting them with the odious name of Puritan, seeing they make some conscience of sin, and desire to offer obedience to God, in one part of their life, as well as in another, and think their prayers, hearing and confession of sin, to be to small purpose without it. How unlike are such to them, who having but some one sin, (as anger) to encounter specially; yet cannot be quiet for that one? And this is their wisdom if they have any, thus to walk, and not with the foolish virgins to have their lamps, but no oil in them▪ and so are all taught of God by Moses, 
Deut. 4.  who saith: Behold, I have taught you ordinances and laws, which the Lord my God commanded me, that ye should do even so, in the land whether ye go to possess it: keep them therefore and do them; for it is your wisdom and your understanding in the sight of the people, which shall hear all these ordinances, and shall say this people is wise, and of an understanding heart.  
And if they be wise who obey them (the Lord himself being judge) let them, 
1. Cor. 1. 18  who so taunt the godly, lead such with the name of fools, till God bewray themselves to be rank fools, because they cannot become such fools also, that they may be wise. And let us bear reproach at their hands, 
And of encouragement.  seeing God calleth us wise, and let not us faint in our course, for their speaking against us; for surely, no such (nay I may say, few of all the greatest number of professors) do in any other manner then generally and in words only, hold that we should offer to the Lord obedience, but as for the observing of our ways particularly to see that they please God, 
Prou. 4. 18  or the keeping of our hearts with all diligence, that our lives may be suitable (as the wise man speaketh) they hold it as a thing merely ridiculous: for than should they see cause (as others do whom they count fools,) to look to the particulars, and to one part of their lives as to another, and to be taken up in their consultations and thoughts, how in one duty as well as in another they might please God; whereas now they show, that all is too little to please themselves. But such deal with God, as i● neighbours deal one with another; for they cog, misuse, and deceive one another, till they break out into debate and contention, & hard thinking one of another, and then time & a little absence, must wash away displeasure: and so they wind in together again, and are good fellows and friends: So men deal with God: for if the hardest fall out with them as they count it, that by the light of preaching they must needs see, that they are shamefully out of the way, (which they will not be brought to acknowledge for their common faults & sins) but yet if they must needs see their lives foully out of order, and that thereby God is sore displeased with them, at the hardest, if they come to Church, and there do as others; they think they ought to be received into favour with God, and their sins must be forgiven them, and all must take them for good Christians, or else they do them great wrong. But if God will accept the sacrifice of such (in reverence be it spoken of his Majesty) he did Saul utter wrong, (which were blasphemy to say) who did (certainly) many more good actions, both towards God's worship and in his calling, as ye may read cap. 14. then the most of these of whom I speak. And yet seeing it is clear that he was rejected of the Lord, I do conclude, that such kind of obedience as I have here spoken of, (that I repeat it not again) is no other than disobedience, and that they which offer it to God, (dying as they lived, and justifying their life to be good) if they be saved, it must be by virtue & authority of some new word of God, for by the judgement of the canonical scripture, they are condemned already, though for a very little time it be deferred.  VERSE 23. 
For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry: because thou hast rejected the Word of the LORD he hath also rejected thee from being King.  
We have heard how Samuel showed the weakness, 
The sense.  yea the badness, of one part of Saul's answer, namely, in that he excused his sin thus, That the people saved the best of the Amalekites cattle alive, that they might offer them unto the Lord for sacrifice: and what instruction we should learn thereby, we have heard.  
Now follows samuel's reproof, to another part of Saul's answer; namely, his disobedience and half-service, that he had not destroyed all. This, I say, Samuel here reproveth, as if he should say, I have proved that thou hast done against the commandment of the Lord, which thou wilt not see to be any offence, but persuadest thyself that it is small, light, and not worth the speaking of: Hear therefore what the Lord saith unto thee, even that which thou countest little, or no sin: I tell thee from God (saith he) that it is before him, and in his account, no better than witchcraft and idolatry, which are as odious to him, as any other; so is thine, even this thy transgression, and so is all witting and wilful disobedience. And although I nor this place maintain, that all sins are equal; yet might Samuel truly tell him, that in his transgression and disobedience, God was as justly provoked to wrath (seeing he knew he cast his commandment behind his back) as of them, who commit witchcraft or idolatry: and therefore although many at this day, are as blind in seeing their sin as Saul was, and as bold to justify their bad doings; yet are they in never the better estate, for all that: but in the judgement of God and all wise Christians, bewitched and deceived by the Devil most palpably, & therefore miserable & accursed.   

Doct. 17. Men are far wide in their account of sin.  
Now to proceed, seeing his sin was as witchcraft, and yet he made light of it, let us mark, that this is the point which this Scripture teacheth; namely, how far wide men are, in judging rightly of and about their sin, and how contrary to the judgement of God, and of the Scriptures, which yet shall judge every one in the latter day: here, I say, we may see it: for, 
〈…〉.  that which God pronounceth to be odious and execrable, men count light and small; God showeth Saul, that his sin is as witchcraft and idolatry: Saul asketh if it be any at all, nay he saith it is none at all, but he had fulfilled the commandment of the Lord: he seeth no cause why he should be charged with any trespass, as long as he had done part of that, which was required of him.  
And how can men be liker to him then they be? for, 
Conviction of many sorts, as guilty of this.  when their disobedience is bewrayed manifestly by the Word of God, 
Instance 1.  how many shall ye hear of, which accuse themselves; nay, although they not only see it to be so; but that their sin goeth forth openly in the sight of men, so that all speak of it; yet is moves them not, neither troubles them, but they make a tush at it, and wash it away boldly and slightly, as if it were nothing, 
Prou. 30.  as the Harlot wipeth her mouth, and saith, What evil have I done? The reason is, that they err grossly, 
Why men slight off sin.  and are corrupted in their judgement, and have evil and corrupted consciences, and they are so, seeing their lives are naught, and so they will have them, and will not be reclaimed; but, to maintain their evil doings, they blindfold themselves, & will not see even that, which is most gross; but call evil good, and error truth, and so it cometh to pass, as it is to be seen this day, that in the midst of fearful and notorious offences, yet it shall scarcely be perceived in persons or towns, that there are many which see it in themselves; or lay to heart the wickedness of others; by which it mayeasily be gathered, that they see no great thing amiss. One shall espy faults enough in another, 
Luke 19  and another in him again, and many wrongs and injuries are cried out of, and complained of; but rarely shall ye see him, who steppeth forth with Zaccheus, 
1 Tim. 2.  or Paul, and saith, I am the offender, 
2.  & I will make restitution: many smart, who are innocents, and suffer without a cause, both taunts, and mocks, and false accusations, and reproach, even for well-doing, and for true and sincere serving of God. Yea, notwithstanding godliness and the Gospel, which teacheth it, are both maintained by a most gracions Prince, so that they have no Law to judge them by.  
And what measure (think we) should the righteous servants of God, receive at the hands of the unthankful and wicked world, if they had liberty to pursue such, with sword & punishment, as they do with malice in their stomach, and with their mouths: so, that many baitings and disgraces, the innocent servants of God, sustain in the world: but where are they, that come forth with Paul, and confess against themselves, that they have persecuted the Church of Christ, 
Acts 9 4.  and have spoken and intended evil against them without a cause? Of the infinite whoredoms cried out of, 
3.  brought to light; yea, and that in the open courts, how many do we see come to make satisfaction to the people of God? or if some be brought forth against their wills, yet how few shall be heard of, who in token of their true repentance, accuse themselves, and confess to their own shame, and that as willingly as ever they committed it, (which yet they ought to do) that they are the great sinners that are spoken of, that fill the Country with fearful reports, 
Mat. 24. 12  that thus with the penitent woman in the Gospel, 
Luk● 7.  they might revenge themselves.  
Thus I might go thorough the pack of filthiness, committed in the world, and justify that which I have said, that how bold soever men be in committing of them, and how common soever the greatest faults are with them; yet, it is rare, to hear one of many to say, What have I done? but are so far from any check and prick of conscience, for them, that when they are pressed with them by preaching (when a man would think they should not be able to go under the burden) yet even then, they are nothing touched; but bear down all threatenings of God, and reprehensions lightly, either contemning them, or scoffing at them, or at the most, not laying them to heart, and labouring to think of them, as they hear the Word of Ged, to censure them, whereby it may easily be gathered, that they see little or nothing, worthy to be found fault with, in them, and therefore cause (as much as in them lieth) the preaching of the Word of God, to be thought needless (which God hath commanded so strictly in season, and out of season, to be preached) so that men say, it is that which causeth all strife and contention in towns, and which bringeth all other calamities upon the people.  
The Devil hath ways enough, 
The cursed fruit of this sin.  both before they commit it, and afterwards, when they should repent of it, to extenuate it, and make it seem small, till it be too late, and till the workers of it, have too long lain hardened in it, and then he aggravateth, at their death, or by some sting of conscience, which they cannot quench and put away, and he fiercely assaulteth them with strong persuasions, that it is so great, that it cannot be forgiven, and so is ready to drive the poor sinners to desperation; yet, he than maketh their offence greater, and more fearful than the Scriptures themselves do: for, his property is to come and appear to a sinner first, as a tempter before he commit it, and after, as an accuser, when he feels the burden of it.  
And all this erroneous judging of sin, 
Unbelief, is the cause of it.  in that they come short, or go too far, cometh from hence, that men believe not the Word. For, either they call a foul and most odious fact, an infirmity, and make it little, as he in the Gospel, who said, when he was a gross hypocrite, 
Luk 18. 3.  Lord, I thank thee, I am not as other men, or as this Publican: or else they make it so monstrous, that there is no hope of pardon, 
Mat. 27. 3.  as did judas: whereas the Word teacheth, neither of both, but to make all sin odious, and to be afraid to break the least Commandment, that so it may breed mourning, and true humiliation, and repentance in us, that the more sourer and bitter we feel our sin, the more sweet the satisfaction of Christ may be unto us: But few labour to believe this, neither are wise enough to see into this mystery; 
Note.  for, if they did, as the merits and death of Christ should ever be sweet and savoury, which now is to the most, both common and comfortless, so should sin be ever loathsome and fearful. An oath, ally, deceiving and slander, scoffing, foolish jesting, a thing not seemly, and such like, if they were accounted of us, as witchcraft and idolatry, we should little rejoice in ourselves, till we did walk strongly armed against them.  
Hitherto, these two things have been handled in this verse: first, how odious disobedience is, which is commonly committed among us, and that by occasion of samuel's words unto Saul [to transgress, is as witchcraft; and not to obey, is as the sin of Idolatry.] Secondly, how wide men are, from judging rightly of sin.   

Doct. 18. Shifts will not serve turn, when God comes to to reckon.  
Now followeth the third. For, by this answer of Samuel reprooving Saul, and threatening punishment from God unto him; it is clear and manifest, that though he had used shifts, excuses, and defences, for his doings, that they might seem good; yet all would not serve: for, if he could have justified his doings, the Prophet would not have proceeded to threaten the taking away of his Kingdom. And this teaches, that no colours, shifts, nor defences, will serve us, while God by the Ministry of his Word can convict us, and our sins do make against us.  

Proof of the point.  For if the Prophet Micah faith, that God would not receive sacrifices nor offerings for the people's iniquity, no marvel though shifts and excuses will not serve; nay, (that which is more) a man that walketh most civilly, and cannot be charged by men, to be an offensive liver, but shall be taken for the most innocent of many, yet if he stand upon that, and see not inwardly into his corruption, blindness, unbelief, he shall be so far from being justified and allowed of God, that all his righteousness shall be found nothing but as painting over a foul stock or Image, and his best works as filthy leprosy: and for proof of this which I say, consider Paul's words of himself, and of his former estate, when he was not yet converted, thus he speaks, as touching my life from my childhood, and what it was from the beginning among my own nation at jerusalem, 
Acts 26. 4.  know all the jews, which knew me heretofore, that aftet the most strait sect of our religion, I lived a Pharasie; in which words we have heard what a strict liver and righteous man he was: yet that we may not think that this high commendation was any thing in account with God, hear his words after his conversion, and after the word of God, was received and believed of him, for than he speaketh after another manner, and as the truth was: I once was alive without the Law, but when the commandment came, sin revived, but I died, 
Rom. 7. 9  for sin deceived me and slew me. here we see that he himself when he came to himself, as a guilty person he condemned himself, notwithstanding all the righteousness which he had before, in his own; and the judgement of other men; so that if such as Paul was (when he lived most strictly in his profession) who think simply they serve Godhighly, must yet (if ever they turn to God) be ashamed of that which they gloryed in before; is it like that they who are by God's word convinced of great sins, shall escape the danger of his displeasure, by their colouring of their faults, and by shifts and excuses? Who had a fairer show for his doing, 
Luk. 19  than he that hid his talent in the earth, which was committed to him: for that is sure, in so doing he did no evil with it; but did that excuse serve him? no: but because it was given him to do good with, and to occupy, therefore it was said to him, thou evil servant, why didst thou not put it to use?  
Men bear themselves in hand, 
Use.  when the Word of God reproveth them, that they will answer it well enough, and when Preachers convince them, they hope God will not deal with them so hardly, as they do: and men love always to have one thing or other, to flatter and deceive their hearts by; like an evil debtor, who is in danger already, yet as long as he can find any to borrow of, runneth further into debt, not wisely foreseeing his overthrow to be at hand, but imagines still he shall come out of it in time. So, when men can shift off the greatness of their sins, that they may not terrify nor press their consciences, they think their estate good enough, and so dance in a net, as if God saw them not; till on the sudden before they be aware, they fall headlong into fear and desperation; or else become so senseless and hardened, that they be past feeling, till they die in impenitency. And how can it be otherwise? Doth not the scripture tell us plainly, that he who followeth not the light walketh in darkness, and cannot tell where he goeth. But we may know that when men begin to conceive of their estate, and their doing, not being guided by the light of knowledge, they are out of the way and deceive themselves, and when they cry peace, 
1. Sam. 8 17 Compared with 12. 20  peace, there is no peace; they find not that which they hope for, much like unto them who would have 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 find to their costs, that they erred in the imaginations of their hearts, 
Eccles. 12.  and were deceived? The young man to whom Solomon speaketh, who will needs rejoice in his youth, and take his pleasure; if ye tell him that there is any danger towards him, will he believe it? and doth he not therefore come to judgement, and prove by woeful experience, that his dreams in thinking all is well with him, are vain, and disappoint his foolish hope? And to shut up this point, what is clearer than that in the gospel, to testify that no shifts nor excuses wil'serue, to hold men in their sin? That when certain were bid to the kings great supper, they returned answer; one this way excusing his absence, and another that: one had bought Oxen & must go try them; 
Luk. 14.  another had married a wife, etc. did their excuses go for payment? nay, could any thing be set down more fearfully to hold men from fond and forged excuses and shifts, to keep in their sin, then that which is there mentioned? for thus answer was given to them by him that invited them, and that with a vehemen asseveration, that none of them that were bidden, shall taste of any supper.  

Conciusion of the point▪ with exhortation.  By all which it is manifest, that no shifts will serve men, when God shall justly charge them, and when his word accuseth and condemneth their course and doings, there is nothing; and therefore lest of all their vain defences in extenuating their sins or shifts which they device, that shall ever be able to stand them in any stead, to help or deliver them. Cease we therefore from such a purpose, which yet is a common practice amongst men: and consider we, and be we resolved, that God loveth plainness, and regardeth uprightness, and the good meaning of the heart, according to knowledge: and if our consciences accuse us, God is greater, and hath more to charge us, than they can bring forth against us: and thus let Saul's example teach us, with the rest that have been alleged, how pregnant soever men be in holding their sin, any way colouring or excusing of it, yet that it will not serve them, neither shall be to any purpose, and thereby is the scripture verefyed, 
Prou. 28. 13  he that hideth his sin shall not prosper.   

Doct. 19 Our sins deprive us of our dearest jewels.  
But another thing is added, here by the Prophet, which followeth upon the former, to wit, seeing he had justly reproved him for casting off the Lord, and therefore had showed him that all his excuses were in vain, for this cause he must hear that which he would not; that the Lord had cast him off from being King: as if he should say, whether thy sin be so light a matter as thou makest it, judge thou by the punishment which God threateneth that is, that thou must lose thy kingdom for it. And so it came to pass afterward; both another was anointed King, and also that none of his posterity succeeded him.  
And from hence we learn, that howsoever we please ourselves in our sins, and will not see them, they shall cost us dear, and deprive us of our best commodities and pleasures, as they did Saul of his kingdom. For what had he of greater account than it? and yet this his sin took it from him, and made him go without it.  
The like is said in the Lamentations of jeremy, 
Lam. 3 6. 7. Proofs.  that the sins of the people, have spoilt them of all their pleasant things which were most to be desired. And were it not that men were given to seek and have their will, some one way, and some another, (though we are taught to pray thy will be done and not ours,) and to serve their own lusts rebelliously, they should and might enjoy all good things which they pray for, or better in their room: but therefore they obtain not when they ask, 
jam. 4. 4  saith St. james, because they ask amiss, even that they may bestow them on their lasts. But otherwise as Moses saith in Exodus, If ye will hear my voice indeed, 
Exod. 19 5.  and keep my covenant, then shall ye be my chief treasure above all people, though all the earth be mine: If we be his chief treasure, think we that he will not delight in us, nor care for us? if he do, can we want any thing that is good for us? as it is in the Psalm, 
Psal. 23. 1.  The Lord being my shepherd, I shall want no good thing: yea verily, nothing should be thought too good for us, but blessed should we be in the house, and blessed in the field, and blessed in all that we set our hand unto: 
Deut. 28. 6  of particulars, read further in Deuteronomy. And therefore he saith in another place; Oh, that there were such an heart in them, 
C●p. 5. 29.  that they did fear me, and keep all my commandments always, that it might go well with them! these promises, 
1 Tim. 4 8.  though they shall fully and perfectly be performed hereafter; yet are they also found verified in the children of God, in this present life: as saint Paul writeth to Timothy, saying; godliness hath the promises of this life, and of the life to come: & whatsoever might be spoken to the like purpose, (as the scriptures are most copious in this point) all these benefits do our sins hold from us (that I say nothing of the horrible and fearful punishments they bring upon us) and strip us out of them, as out of our garments: 
Note.  so that if a thief be odious that spoileth us of our goods, how odious (in another kind) ought our sins to be unto us? which (as hail in harvest beats down the corn) so do our evil qualities and filthy corruptions, make havoc of all our best and precious things, as health, peace, friends, credit, yea, even that which passeth understanding, as well as our goods, even as it was no other thing than sin, which first spoiled our first parents Adam and Eve, of all good things which God had given them to enjoy in the time of their innocency. And as disobedience took from Saul his kingdom, so from the rich men in Luke, 
Luk. 12. 20. & 16. 25.  that took their pleasure and goods: 
1. Cor. 11 30  from the Corinthians, health and life: from the Ministers in Malachi their honour and places: 
Mal. 2. 9  from the women in Esay, 
Esay. 3. 25.  their beauty, which they so much pleasured in, and turned it into baldness; and so doth the like sin at this day, take from all works of iniquity, sound joy and gladness: we see this sufficiently verified daily among us; for what mean these many complaints among us, that men enjoy not good days, as they desire and look for, but are crossed and weary of their lives, they have so ill success, & though they are blind and see not the cause of this, yet indeed it is nothing else but their sin? even sundry particulars, as in another verse of Lamentations, we may read that jerusalem had grievously sinned, therefore she was in reproach, who yet had been honoured, and then remembered all her pleasant things, as her sabathes and other liberties, and plenty which she had enjoyed: and although this be not fulfilled in all every day, yet do unbelievers hold their good things in danger and fear, till the time come that God will pluck them out of their hands, which judgement is hanging over their heads always, as a sword over a man's head by a twine thread, with the point downward.  
And therefore they are wise, 
Use.  who beware of offending of God, for so do they provide in every state of life to live well and happily: as it is said by our Saviour blessed are the meek, for they shall inherit the earth, etc. But if the wicked flourish to day as the green bay three, yet full soon shall it come to pass, that no sign thereof shall remain.  
The use of this, is to teach us to acknowledge, that in every particular, as when we be deprived of inward comfort, outward peace, health wealth, or any other thing, appertaining either to the soul or body, to check our hearts if they have led us too far any way, and to wain ourselves from any alluring baits, which have fastened too much upon us, and finally to rain them in, when they have in falsehood or folly, wandered and departed from duty: And thus I conclude that we have great cause to beware of all undutiful walking with God, and provoking him, as in many other respects, which in this text are not mentioned; so especially if we have any care of our welfare here in this life, that I say no more, because that unruliness and wilfulness, do deprive us of our best good things, eating away the beauty of them, as a moth disfigureth the most seemly garments.   

Doct. 20. God's message must be done to the great and small.  VERSE 24. 
And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words; because I fedred the people, and obeyed their voice.  
BVr now it is time to return to Saul, having heard how Samuel hath laboured to bring him to repentance. It is said here, that Saul, as bold denials as he made of his sin, and for all his iustefying of his doings, that he had obeyed the will of God, in this war against Amaleck, yet contrary to all likelihood, he now bewrayeth, to his own great shame, that he had lied in so speaking, and so had not uttered the truth; for so it is said here of him, I have sinned, in that I did not obey the commandment of the Lord.  
But while Samuel doth thus narrowly and nearly follow hard upon him, me thinks I hear some Favourites and Pittyers of Saul, thus scornfully braying out. Oh severe Samuel! and oh woeful times, and unhappy state to live in, when great men must be pursued of such base fellows, when Ministers and Prophets must be so bold with their betters: yet welfare the good high Priest Azariah, who (say they) with held such open mouthed and uncivil persons, from the Kings Court. And again, is it meet that a mean Minister should press, and be so bold with great personages? I have heard little less with mine own ears, of profane and irreligious Gentlemen (as they are called) but to answer them, they see it was meet then, and the commandment of the highest King, that the Prophets of God (who were reverend men of God, and by Saul's own confession, Gods Chosen, and not base and of mean account) should do his message unto them, that are great in place and authority, both publicly and privately, and as they gave cause, and according to the manner and quality of their offence, should reprove them in the name of God, and yet gave them their due honour, as became them, for their own parts, being their inferiors; yea, and when they thus did their message, they were received of such, as were wise and religious, as became the Amhassadours of the high God: yea, and so did Saul himself honour and receive Samuel. I say thus it was then, and thought meet it should be so: but so are men degenerate now from that practice, that meaner persons than Nobles would, with reproach and contempt, thrust such an one as Samuel from them, and scorn any reproof that he should bring to them, how just soever, and in best manner it should be done unto them. And yet I speak not, as though I thought that all of that estate and degree were such; but know and am persuaded that there are sundry of them; yea, and of the Noble themselves, who receive the Ministers of God as his Messengers, to whom (as unto meaner persons) I wish no worse than this, that both they may enjoy such, plentifully among them, and receive them with that reverence and credit given unto them, that they may both make the scorning Atheist, and profane sort, more odions and shameful, who cannot abide their stinking dunghill to be stirred, and may themselves reap the blessed fruit of their Ministry, I mean that that receiving a Prophet in the name of a Prophet, 
Matth. 10.  they may have a Prophet's reward.  
Now followeth (after samuel's long traversing the matter with Saul) his confession of his sin: and sithence he is brought after so many shameful and fearful denials, of that which Samuel had charged him with, at length, to confess; and for that here are other things of weight, to be considered of, I will stay a while, and refer that, which I have to say about this matter of Saul's confession, to these four points. First, I will show the odiousness of this sin, in that he had so oft and boldly denied his being in fault, yet did now confess it. Secondly, I will declare how, and by what means, he was brought to confess it. Thirdly, seeing he did so (which he was very unlike to come to) whether in confessing he repented also. And fourthly, because it shall appear, that he did not, therefore even his very confession shall be seen to be another note of hypocrisy in him.   

Doct. 21. An hypocrite makes no conscience of lying.  
Concerning the first; of the foulness of his sin; in that he had so oft justified himself (as much as in him lay) about the accusations which the Prophet brought against him, who doth not see how odious it was in him? And who would not have been persuaded, that he spoke the truth, being so great a person as he was, and so boldly and resolutely affirming it, when he said, he had fulfilled the commandment of the Lord, when yet Samuel charged him from God, that he had broken it? And whom (almost) may a man believe, if he might not be rested in, and given credit unto? This is therefore to teach us, that it is a most shameful and grievous offence, when men hid their sin, and deny that they are guilty, when yet they shall after confess it freely, and be contrary to themselves, and so lay out their shame to them that live with them, when they shall affirm boldly, that they are innocent; yea, with oath and protestation, that it is so, inasmuch as he that heareth them shall say; Doubtless, they speak the truth. And yet afterward, they themselves shall deny that, which they so vehemently affirmed. Oh how fearful a thing it is?  
Examples and instances. A notable example we have of this, in the old Prophet of Bethel: who, when he had for his own vain credit, drawn the man of God, who came from luda (contrary to the express commandment of God) to eat in that place; 
1 King. 13.  yet, to his own great shame, he was forced to confess, that he had made a lie, in saying; that an Angel appeared to him, and bade him do so.  
It is the common practice of men, 
2.  to say and unsay, to affirm and deny the same thing, though it hath been affirmed with oath and protestation. So that a man shall have peaceable and fair words of his neighbour, and yet falsehood in his dealings: 
2 Sam. 3. 27  as joab saluted Abner friendly, and yet smote him so, that he died.  
This sin is so bred in nature, and confirmed by custom, that God's dear servants are not free; but are sometime overcome of it, as we see in Peter; who, as well as he loved his Master, and professed himself to be his Disciple; yet, by a small occasion, was brought to deny that he knew him, by oath and protestatiou. And if it be thus with men, in sins committed in the sight of men, as this of Saul was, how much more do men deal with God in their secret sins? to hide, excuse, and extenuate them, as if they were none, & asif none were wholer and sounder than they, when yet afterward, when the Lord seeth good to unskirt them, they be forced to cry out as the Prophet did; but in a far better case, when he had seen the Lord of glory: 
Esay 6.  Woe is me, I am undone.  
Such was the case of jonas, when the Lord gave him his charge, to go and to cry against Nineveh, he fled from his presence, and went another way to Tarshish. And lest he should have been brought back again (so little was he troubled for his sin) he made all possible haste to be gone, and paid for his carriage before hand, and went down into the ship, & slept sound: so that the fierce wind & sore tempest, that made the Mariners afraid, could not awake him. Then the ship master roused him up, so that he saw the great danger that he, with the rest, was in; for all that, he bewailed not, neither cried out of his sin: and until he was singled out by lot, we read no word of any remorse that he had for it; but for all his concealing of it so long, than he was laden with the burden of it and repent. But oh how long first? and how gladly would he have shifted it off? And thus we would do all, through our corrupt nature, when we have offended against his Majesty, even fly from his presence if we could, as Adam did, and shake off all thought, and go from all desire of confessing it to God. But that shall be with the greater shame to us, when God shall pluck us out of our dens and corners, wherein we had hid ourselves.  
And thus David, who had not accused himself for his foul and gross adultery and murder, till Nathan the Prophet, from God, had challenged him for it; yet after that, cried out of his imborne corruption, and affirmed that to be the cause of the other, saying, I was borne in sin, and by that, was carried to sin against thee in secret, and so tell to shameful and open sin in the fight of men.  
The use of this doctrine is, 
Use.  that we should be wary against willing offendings, and if yet through frailty we be overtaken any way, to espy it speedily and expel it, and in no sort to set a bold face upon it, as though nothing were amiss, which if we do, may be the beginning of we know not what trouble. But seeing the further uses of this, are set down in the next point, I refer the Reader thither. And this be said of the first of the four things, about Saul's confession, and what a shame it was to him to be brought to it, after many bold denials of his fault.   

Doct. 22. Few such men to be found, as may be believed upon on their word.  
Now followeth the second, to wit, how he was brought to it, & that was by the Lord himself; It was he that wrung this confession from Saul, and to make him see his sin, whereby, this he brought to pass, that he made Saul eat his own word, by confessing his fault; yea, even that which he had so stiffly defended to be no fault at all, as we have heard. But is it credible will some say, that when he had boldly, and openly, and oft times denied, that he had displeased God, in that with which he was charged, that he could be brought to confess the contrary? might it be thought, that he could bear such shame and reproach, being so great a person, when a mean and inferior body would hardly have gone under it? what shall we then say if he came to confess it, (as it is clear he did) but this, whom may a man believe, when he speaketh good words? as Saul did here: whom, if thousands had heard him, they would have thought he had answered a most sound truth unto the Prophet.  
Indeed I must needs say, 
Es●●●i●lly 〈…〉 of 〈…〉 cred●●, etc.  that this and such like examples do teach, that there is much falsehood and deceit, in man's heart, and that further than we have proof and experience of men's truth and sincerity, in good conscience keeping: we ought not to be too credulous, nor too ready to believe them in their own case, when they pretend to tell a truth, and go about to clear themselves from accusation. And most of all, if it be in a matter concerning their profit or pleasure, aswell as their credit. For, men will lie most grossly, to enrich themselves, and to seek their pleasure and estimation; and therefore, when these be in jeopardy, and cannot be upholden, but by a lie, he is a rare man, which in such a case will not strain his conscience; yea, and go directly against it, both secretly in doing, and openly in defending evil. Such a sway sin beareth in a man, and so dear it is to him, that nothing can separate them two, but death; they are sworn friends, and even as two twins, which go together, and grow together, so that hurt one, and hurt both; green one, and grieve both; so that Ruth was not so nearly knit to Naomi, her mother in law, as these, when she said, 
Ruth 1.  God do so and so to me, if any thing but death separate us twain.  
Now therefore, 
2.  they being thus fast knit and linked together, they do as it were, swear each to other (even like a band of thieves together) that they will never bewray one another. And hereby it doth come to pass, that when men have sinned grievously, and are brouhgt forth by most clear and evident witnesses, to shame and punishment; yet hardly, and with much ado, will they be made to confess it, whereby they cause many to think them innocent, and falsely charged. And yet to the bewraying of such, and bringing them forth to their shame, and that the just and upright, who come against them, may be justified, God doth oft times himself (when there is no other way to be wray them) bring their wickedness to light, or force them to confess their guiltiness at length, even as we see it came to pass here in Saul, and daily doth and hath done in sundry other. But the Devil holdeth them at this point, as long as he can, in the hiding or denying of the same, till a stronger than he, whom they are not able to resist, constraineth them to say, we have sinned.  
And thus it was with Saul, 
God is in the conscience of hypocrites, forcing them to betray themselves.  the Lord would have the secrets of his heart disclosed, who had so long and stiffly denied his sin. And therefore he would bring him to confession of it, though to no benefit of his own; yet for the instruction of his Church, to the world's end: It was neither wrung from him by force (for what man might constrain him) neither was he brought to it by flattery (for he that dealt with him to confess, was Samuel, the Lords faithful Prophet) no, neither did the most weighty convincing him by the same Prophet, prevail with him, nor persuade 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 we have 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 kingdom went near him; and it is certain, that he would have done very much, to have kept and retained it, and he was more moved with the hearing of that word, than all that concerned the saving of his soul. Yet what was his confession able to do, toward the preserving of his kingdom, which he knew well enough. It was the Lord therefore that drew him to confess. And it may teach us, that God who doth wonderful things, he also forceth liars, dissemblers, and such as none can wring from them, the least acknowledgement of sin, which yet is well known, that they are guilty of it, and do (with tooth and nail (as they say) deny it, yet after all this, the Lord will make, even themselves to bring it to light, & confess it.  
And this he doth for these ends. 
Reasons 1.  First that all may know how bad and vile the heart of man is, and how stiff, wilful and subtle it is, yea, and hardened, which would not easily be believed, except the Lord should by some means bewray it, no other being more available hereto, than the parties own confession, which is more than many witnesses.  
Secondly, 
2.  the Lord doth it to this end, that we should not hide, deny, or extenuate our sins when we are convicted of them, or when we ought freely to confess them, for by so doing we shall increase our sin, and either be forced afterwards with the more shame to confess it, as Saul here did, or be pressed with the load and burden of it (when God shall visit us) to hardness of heart and despair.  
Thirdly, 
3  that we should not be too light of credit to believe men upon their bare word, no, although they be earnest therein, for they may (for all that) even themselves avouch the contrary.  
Lastly, 
4.  to this end God will thus draw men to confession, to fear us from bold denials of the truth, and to teach us to rule our hearts, & govern our lives in such good manner, that he be not driven to such unwelcome arresting of us.  
To this end I think it not amiss, 
A remarkable instance of this doct.  to tell you of a report which a grave Preacher uttered in the Pulpit, and it was this. There was a man who had committed a fearful murder. He was convicted thereof by the Law, he utterly denied it: he was urged by his friends to confess it, but in no wise would be brought to it: the Preacher took him in hand, but he would not acknowledge it, he was brought to the place of execution, and there he was much laboured with to acknowledge it, but for all this, he would yield no whit. What of all this, ye will ask, or to what end is this example alleged? I answer to very great, for when all hope was past, and he was casting down from the ladder, he clasped his hands about the gallows, and cried out saying, it was I that committed the murder. It is therefore to be feared, that at the death God will force such men to confess, (to their woe) that which in their health and prosperity they would never be brought to. We read of Achan, 
joshua. 7. 21  a man of the most honourable tribe of juda, 
Other examples.  that when jericho was taken, and commandment was given, that no man should take to his private use the execrable things (which were found in the spoil, upon peril of death; yet he seeing therein a goodly Babilonish garment, of great price, and 200. shekels of silver, and a wedge of gold, coveted them and took them: And when he saw that most solemn inquiry was made (by the Lord's commandment) for him that had committed the trespass through all the tribes and families of judah: so that he saw he must needs be found out, yet he keeps his sin close, and goes for an honest man, (as he was of good wealth and reputation among the people) and was thought no worse nor otherwise of, than other his neighbours were, until he was bewrayed, and detected in the scrutiny, and search which the Lord commanded to be made for the trespassers by lot. But to pass to another: when Gehazai the servant of the Prophet Elisha, had seen great offers made to his master, of silver and gold by Naaman the Syrian, for healing him of his leprosy, and that his master had refused them, we read that he went after the noble man, when he was departed from the Prophet, and by a lying speech, got of him two talents of silver, and two change of garments, and when he came as at other times, to stand before his master, and to minister to him, and he had said to him, whence comest thou Gebazai? 
2 King. 5. 25  did he confess it? nay: but with a bold lie covered the fact, slightly answering, thy servant went no whether, meaning he was but where he should be, that is about his business: Who would have said, that such an one, being servant of so holy a man of God, would have wrought such villainy, and have cloaked it so craftily as he had done, and still would have done, if the Lord had not bewrayed him to his master? So sweet is man's sin, and so covertly it will wind in with them that even the wise may be deceived in judging of them, and would not think so hardly of them, as they give occasion: Which our Saviour knowing, 
joh. 2.  namely, what depth of subtlety and hollowness was in men's hearts, did not commit himself to many, though such as seeing his miracles, did make show that they believed in him; and because God hath made us acquainted with such a truth, that there is much falsehood and deceit in the heart, even 7. abominations as Solomon saith.  
The use hereof is, 
Use. 1.  that we ever have our hearts in jealousy, suspect and fear them, yea, search them thoroughly and and prove them, yea, in the things which we love best, that we be not found guilty of any treachery, 
Note.  and unfaithful dealing before God, but that our innocency and integrity, may always be found to abide with, and accompany us, and that whatsoever the wicked world delight to judge of us, yet they may not have, no not so much as any show of matter, justly to convict us of: that so we may have that sweet and precious liberty to rejoice in, which the Prophet maketh so great reckoning of, when he saith, hereby I know that thou lovest me, 
Psal. 41. 12.  because mine enemy doth not triumph over me, but thou holdest me in mine integrity.  
Also this should teach us, 
Use. 2.  that we should not be over hasty, to judge and determine of men's estates, no although we see some good tokens in them, by embracing the tidings of the gospel, more readily & cheerfully then the common sort do, till we have experience and proof of their sincerity and faithfulness: for every fair countenance to it, and to the professors of it, in the time of peace, is no sufficient testimony for us to judge of their uprightness; yet neither is it my meaning to condemn or judge hardly of them, whose hearts we know not, neither can gauge: but as charity is not suspicious but hopeth well, even so to judge and speak of them: much less is it meet for us to persuade ourselves, that such as have no care in them, but a show of godliness, by worshipping of God with us publicly, are to be taken for faithful christians, especially when we see, with our living with them, that they deny the power of godliness, to rule in their words and actions: 
Note.  and yet I say not of those that be such, that we are to give any final sentence upon them, seeing the Lord changeth when and whom he will.  
And further, 
Use. 3.  let us mark that we should not fear ever the more, if we walk in innocency, though wicked men be secure, bold, and justify their badlives, sometime shamelessly, as though they would make us believe that God allowed of their course, and utterly condemned ours: for so it might seemesomtime, when we see them prosper, and ourselves under the cross, even as the godly Prophet himself was troubled with this temptation, that, he did in vain cleanse his heart and wash his hands in innocence when he saw them merriest, 
Psal. 73. 3.  who lived most securely and worst.  
But this example of Saul and such like, do free us from such fear. For they must come to confess, that all the jollity of theirs was but froth, and that they highly displeased God, in the midst of their security, & therefore had more cause to howl: yea, all such glory of theirs must be to their shame: and they must vomit up their sweet morsels: And as the Psalmist faith, fret not at the ungodly whose ways doth prosper, 
Psal. 37. 1.  for suddenly they shall come to a fearful end: So I say: fear not to see them bold in evil, as though they could make it good in the end, for assuredly the time must come, when they must wish that they had never done it, and confess that therein especially they sinned, in which they most gloried: and if it be so, than we may well say with the Apostle, what fruit had ye in those things whereof ye are now ashamed? 
Romans. 6.  It is the part of a wise man, to begin with some hardness, that he may afterwards enjoy more ease; and our Saviour so teacheth his, that they must weep and lament, 
job. 16. 20.  but their mourning shall be turned into joy: Whereas the foolish world doth contrarily, for it rejoiceth in stolen and unlawful liberties, which cannot hold long: and when they have done; and would feign cloak them, they must go to howling, sorrow and shame, for committing them: And it cometh the hardlier upon them, and is more unwelcome to them, because they accustoming themselves to pleasure and ease, they looked for no breaking it of, nor for any change. And what other cheer did our forefathers find in the book of judges, in all their casting of the Lords government and service, but crying? The which what wise men would have sought and procured it to themselves, especially when it must be continual, as the most is in such a case, because every one cannot cry to repent, and therefore must cry in despair and impenitency.  
And because I think this think this point is sufficiently seen into, 
The godly have small cause to long after the wickeds dainties.  I will shut it up, concluding upon this that hath been said, and up on like experience, that for my part it little moves me to see men walk after their own desires, and to be (as they say) at their own hand, to be lawless as it were, sinning with pride and contempt of reproof, and admonition, and to please themselves in that which is evil. I say, it little moveth me to think them the only happy people, who live in a manner as they luft, and set themselves a stint how far, and beyond which they will not go in serving God: I lament the estate of all such, as look after no serious and true worshipping of him; more particularly, the sloth, pride, and profaneness of many in the ministry: the little regarding of God's matters, and setting up of his honour, and magnifying the gospel as they may: in many of them who have rule over other, how little care they have to rule themselves? (though no time be too much to look after their own profit, pleasure and preferment) and in all sorts of people how preposterously they go to work, setting earth before heaven, darkness before light, loving their foolish delights more than God, and having a show of godliness, yet deny the power thereof, and are strangers from the life of God, I see their sorrow and woe not far of; Oh that I could persuade them, that which I know; and that mine eyes were a fountain of tears, that I could weep bitterly, for the desolation that shall come on them. for let them say as long as they will with Saul; we in thus living, do please God and obey him, they shall (as little as they think it) confess with Saul, that even therein they have sinned; and thereby undone themselves.  

A question whether Saul repented.  VERSE. 24. & 25. 
And Saul said unto Samuel, I have sinned: for I have transgressed the commandemen of the LORD, and thy words; because I feared the people, and obeyed their voice.  
Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD.  
TWO of the four things have been spoken of, the third follows.  
Therefore to pass to the third of the four points, touching Saul's confession, whether he also repent. As the Disciples said of Lazarus to jesus, Lord if he sleep he shall do well: so say some of Saul, if he be come to confess his sin, he shall do well: considering how far of he was from it, and how hardly he was brought to it. Answer. To whom I answer, alas, that action was violent, and wrung from him for the loss of his kingdom, as may be thought: it was not free and unfeigned (no more than judasses confession). 〈◊〉 nor he constant in it, and therefore it was far from being a fruit of repentance.  
But seeing the cause must first be reasoned of, before it be concluded▪ I will first say on both sides somewhat; I mean what likelihood of repentance was in Saul: and on the other side, what may be brought forth and said against it, whereupon the truth will soon appear.  
That which may most probably be said for it, that I can see or find, is this. First, that this confession of sin was not only in general, but also particular, and of that very sin with which he was charged, and which he had before denied. For if it had been but general, it might have seemed to be less regarded. And as he did it particularly, so it was that, wherein he had most offended. Secondly, this may be said for some likelihood of his repentance, that he did after this, call Samuel to go with him to worship God, and desired him to pray for him.  
But these were very weak proofs, as shall easily appear by them, that shall be brought on the contrary, and by that which shall further be said of them. For concerning his confession, it was no better than judasses, 
Mat. 27. 4.  which was also of a particular sin, and that which most concerned him, as may be seen by his words, when he said, I have sinned in betraying the innocent blood: and it was nothing like David's in soundness, who yet did confess, but generally, saying, I have sinned. Indeed for the outward manner of Saul's confession laid forth in words, 
2 Sam. 12. 1●  there can no ecception be made against it: And I grant that there was no more to be seen in the confession of the people of Israel, 
2 Sam. 12.  whereby they testified their true repentance. But we must know that repentance is never in the scripture, neither aught of us to be measured by the outward confession only, but by the uprightness of heart; lamenting after God, who hath been so sore provoked, and by the unfeigned faith of the party, and by the renouncing and forsaking of sin.  
These graces must be found to accompany confession, 
Note.  so that it may be sound and good, and without them it is nothing worth: and Saul's being void of these, was in no wise to be taken for a true note of repentance. And that these must go with confession, is to be seen in many places of scripture. For David's confession, that it came both from faith and repentance, is clear by nathan's words, saying to him, upon his confession made, the Lord hath forgiven thee thy sin: which is never obtained without them. And so Solomon saith: 
Prou. 28.  he that confesseth and forsaketh his sin (which is done of none, but of him who believeth it to be forgiven him) he shall find mercy. And therefore Saul's confession, not going with the forsaking of his sin (for he waxed worse after it) neither coming from faith, which must have gone before both, I conclude, that it was void of repentance. And for his worshipping of God which is the other thing alleged to prove it, seeing he grew worse after it, let all judge as they ought, and they shall find that as weak, to witness so weighty a matter, as his confession doth, for what change was in him after (except from evil to worse) or what sign all that present time, or afterward that his heart relented, and melted for displeasing God? without the which, all the rest was but as the morning dew, which is soon licked away with the heat of the Sun: Indeed he said, I have sinned, yea, and to Samuel pray for me to the Lord, that he would forgive my sin; and again: return with me that I may worship the Lord: but what of all this? Did he not show himself to be the same he was before?  
But to say any more of Saul's sin, seeing it is manifest in the story following, and I shall have occasion in my text to say enough of it, I will not trouble the reader with needless repetitions, but refer him thither.  
And thus much of the third point of the four, whether Saul in confessing his sin, repented also.  
From which discourse, 
Use of this discourse.  yet let this be learned, that many Protestants in our days, come far behind Saul in his confession: for he made it particularly, and of that sin which was most brought against him of all other, by Samuel: but those, of whom I speak, make either no confession, or in general only, as that we are all sinners; or if of particulars, they shall be such as concern them not: as if a worldly man should pray against pride and drunkenness, or when they say the Confession in the Church after the Minister, never marking what they say: and the best of them do but as he did, that is, confess particularly without repentance. And those that practise these manners of confession, are many thousands. These come behind Saul in their confession, as they may easily see.  
But to go a little further: let the best look that they have better proofs of their good estate and welfare to God-ward, than the confessing of their sins, how particularly soever they be made: for, they are no good evidences thereof. Yea, and not only so, but let them as well beware, that other shows of godliness (as weeping for sin sometime) do not deceive them, or any other common gifts of the Spirit, as to be sometime well moved at a Sermon, for none of them can witness their assurance, or be sound and clear proofs to them of their salvation.  
And therefore let other weak Christians take heed, that they be not offended, neither take occasion to depart from their good beginnings in their profession, when they shall see such, who are of good hope, to go away from the good that seemed to be in them: neither let them faint and say, oh they shall never hold out to the end, seeing such as they, are thought to be far before them, are fallen away and revolted. Finally, let us seek out better and surer proofs of our repentance, and true turning to God, then confessing of sin only, and calling on God, as those: that we may clear our consciences before God and men, and that we depart from iniquity, and be not tainted or branded with any kind thereof, willingly.    

Doct. 23. The Hypocrite betrays himself, even in his best actions.  
I will now proceed to the fourth and last point: he did not show himself to be the same he was before, I say therefore that Saul, even in his confession, showed himself an Hypocrite, and that by his own words, who was so accustomed to accuse sin, by hollow and slight dealing, that even now, when he was at the best, and came most near to repentance of all other times; yet even now (I say) he could not be free from it.  
For, lest he should have laid too great fault on himself, in confessing his sin, therefore saying, I have sinned: therefore he said, 
The 12. note.  I was afraid, if I had not yielded to them, contrary to God's Commandment, to save alive the best of the cattle, that they would have rebelled and have risen up a 'gainst me. Lo, this was the bladder without wind, and cloud without water, which appeared in Saul, when he was at the best, I mean, brought to confess his sin, which was nothing but a lie, and a coloured excuse. For, the Lord by the Prophet, in the 19 verse, convinced him of a covetous mind and disobedient, that he himself turned to the prey. So, that as he was hardly brought thus far, as to confess his sin, so yet when he did it, it was for fear of losing his Kingdom: yet, even this (which seemed good in him) was corrupt and naught: for besides that, he bewrayed so much himself, as I have said, by excusing his fact, so doth the Spirit of God by Samuel, bewray the same in the next verse, where he plainly showeth, that he did not accept, nor allow of it. What shall we say then, if it be thus? 
Hard for an hypocrite to leave his trade.  Truly this: that it is an hard thing for an hypocrite, to leave and forgo his trade of dissembling, even as it was for Demetrius, 
Acts 19  to forgo his wicked gain; and for the Blackmore to change his skin, by washing; which, though it be true of all sins leaning to manward; yet somewhat more it may be said of the hypocrite, then of other sinners: For an open offender (as Paul and the jailor were) when he is pricked in conscience, and troubled in mind, shall much easilier be persuaded, that it is in truth, and shall be forgiven then the hypocrite shall: not that I stint or restrain the work of the Spirit, that it cannot be as effectual in one, as in another: but God so disposeth ordinarily, that the hypocrite having sinned more grossly and grievously, shall be harderly able to apply, and be persuaded of God's promises, than other sinners; though they be in a like manner delivered to them both. Ordinarily, I say (though God may, when it pleaseth him, do otherwise) but he shall long (for the most part) be under the doctrine, before he shall resolve of his uprightness.  
Whereby it may be seen, 
A long time ere any great good be done by preaching.  that we, by our preaching and private conferring, may a long time travel and labour with wicked persons, before we can bring them to see, and turn from their wicked lives, for the most will not be brought to it (but hope they serve God, as well as others do) and when we have prevailed so far with them, as to make them see and confess, as Saul here did somewhat; yet at times, we have them in never the better case, for all that: but they deceive us still: yea, themselves rather, & frustrate our hope, that we shall seem to have done no good, inwearying ourselves about them: so that the prophecy is fulfilled: 
jer. 6. 29.  The bellows are burnt, the lead is consumed in the fire, the Founder melteth in vain, for the wicked are not taken away: as if he 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 painetaking (who yet must know, 
Luke 19  that they were hired by the Master of the work to labour, and not to loiter, and to use their talon, and not to bury it in a napkin) how many diligent and faithful Pastors, 
Mat. 11. 17  may make this complaint of the people: We have piped unto yo●, and ye have not danced: we have mourned to you, and ye have not wept. All the day long hath the Lord stretched out his hand, 
Esay 65. 2.  but to a disobedient and gainsaying people: for, though they will hear us, yet they do but as the people did to Ezechiel in his time: 
Ezek. 33. 32  they sat and heard his words, but they did not after them.  
I speak not this, as if I did hereby go about, to persuade that all do so, and that there is no fruit of our ministry and labours, where they are faithfully and reverendly bestowed, for than I should be too unthankful, who confess that I know even in our parts, where I am best acquainted, that God hath blessed the labours of sundry, who have sought and desired it: and in many places men have been turned from their evil ways, and to such as sat in darkness, and in the shadow of death, light is risen up: And it is credible, that if the ministers generally and throughout, sought the things that are Christ's, more than their own, and counted it their joy, & that wherein they might glory at the coming of the Lord, to win many: I say it is very credible, and little to be feared that an 100 fold more fruitful harvest, might be reaped by their pains and travel, them now may, or is to be looked for: But yet to speak of the multitude and greatest number, even where there is faithful labouring, yet there is small profiting: for, though many come to confessing of their sin (as they did in the time of john Baptist, many than came from judea, and the Region round about jordan, and were baptised of him, confessing their sins: yet sundry of them being pharisees and Scribes repented not.) Even yet here are too many of them, who do not so lay their sins to heart, as that they turn from them indeed; coming to the oath and the covenant, as the people did in Nehemiahs' time, that so they may bring forth fruit, worthy amendment of life: whereas we would think, that when they are brought so far, the worst were now past, and there were no more danger, or fear of condemnation.  
And what hindereth or is the cause why it is not so? 
The cause hereof.  Even their false heart, and the deceitfulness of sin; which hath blindfolded and hardened them: that we may learn, what a bondage it is to serve sin, and for men to give over themselves to the allurements thereof: Whereas if we have not obtained this at God's hands, I mean to shake off that which we know will be our overthrow; what have we to reioycein? I deny not, but that the experiencedst Christians, have enough to do, to hold under their rebellious hearts, and sin causeth them oft to cry out, ob wretched men that we are! but yet for all that, they give not place to the lusts thereof, but rise again if they be fallen, and cannot be well in themselves, till they return under God's government, where alone they count it good, being to remain.  
But when men come to know, 
Cantic. 5. 3.  there is no peace to the ungodly, and namely, whilst they lie in any known sin, and when they have confessed and professed against it; yet become slaves to it again, this is in no wise tolerable: such by custom, and long lying therein, provide, that when they would show themselves best of all; yet they cannot then deal plainly, but they shall bewray themselves, to such as can judge, that they do but halt, and deal hollowly, as Saul here did. For, what doth more bewray them, than their own words, when they shall be ready to allege, being urged to uprightness and care; they hope there is reason in all things, an they cannot be Saints, they say, in this life, and they are sure all are sinners, with such like.  
And as this may be observed to be an usual thing, 
A return to the doctrine: & fuller clearing of it.  with men of little conscience, throughout their whole course, that though they acknowledge themselves to be sinners, even in those things, which sometime they would defend, and maintain to be no faults; yet they forsake them not, neither abandon them utterly: so ye may see it to be with them, even in time of affliction, 
Note well.  to wit, that they be but hollow, as we must think it now to have been with Saul, when in God's displeasure, he sent the Prophet to tell him, that he should lose the best thing he had, even his kingdom.  
And yet who would not think, that at such times, men would be ready to yield to any condition, so that they might be delivered from such troubles, as oppress them? And much, I grant, they will yield and promise, 
Examples.  then for fear: but (as ye have heard of him) not heartily, nor in truth. God had so acquainted Pharaoh, with his punishing of his treachery and disobedience, that he brought him oft to confess his fault, and to covenant the contrary: but ever, when he should perform and keep his covenant, he went from it, and dealt falsely: whereupon, all such hollow and dodble dealing, was called Pharaohs sin.  
A most lively pattern of this, 
Psal. 38. 34  David setteth down, of the people of Israel, out of former histories, saying: When he slew & plagued them, than they sought him, and they returned, and sought God early, and they remembered 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 upright with him, neither were they faithful in his covenant: whereby may be gathered most clearly, that though they sought to God, for fear of punishment; yet such was their falsehood, that in their hearts they loved him not: and therefore, could not mean well and truly, not having due consideration, in their good speeches, what they said: And yet this is the best dealing, that such deceivers and dissemblers can afford him: for, as Traitors set on the rack, do utter much, who yet love not the Magistrate, who racks them: so sinners confess much under the cross; but by constraint and violence, not willingly and humbly to justify God in his punishing of them, nor for that they are persuaded he loveth them, and therefore they can show none to him again. And therefore, if men can do no more, but so, idest, confess in their afflictions, some faults to God, as the boy under the rod: if neither before their afflictions, they gave true testimonies of their repentance, nor after, bring forth fruits of amendment. They are in no better account with God, than they, who never made any profession, or protestation of amendment, at all.  
Quest. If ye ask, why God suffered them to come thus far, as to accuse and find fault with themselves, if they be never the better, nor nearer salvation?  
Answ. I answer, there are many causes, 
Reason's why God urgeth the bad to confession, although bootless.  why God doth bring them thus far, as to confess against themselves, though they be never the better for it. One is in respect of his faithful people, 
1.  that while he holdeth the wicked under the cross, 
Note.  the faithful may have more freedom and liberty to serve him; as the people of Israel had, while Pharaoh was plagued. For, as many breaches in the sea banks, may be repaired while the sea goeth away: and much corn in the inconstant weather, may be reaped by the husbandman, while the day is fair and clear: so the godly may edify, and build up themselves in faith, fear and the knowledge of God, while he putteth his hook in the nostrils of the wicked, and bridles them from rage, by such a forcing of them to confess it to be good and holy to live so: and themselves to be held under, with fear of God's judgements, is a righteous thing in the sight of God, and the godly are more encouraged thereto, when they hear the way of godliness to be commended by them, who were wont to speak evil of it, & to persecute those, which were the zealousest embracers of it: As, who doth not know what an emboldening it was, to the poor Disciples at Damascus, and round about it, when they heard that Saul their Arch-enemy, who brought letters from the high Priests to imprison them, was constrained by the mighty power of God, to renounce and cry out of his doing, and to confess his cruelty against the Saints, and to justify them; yea, when it was not known to them, that he had repent; neither durst they, as yet, trust to him, that he was truly converted.  
And this is one cause, why God doth suffer the bad, sometime to confess their sins, and accuse themselves, 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 themselves, and that is this, that while they are forced to justify and allow of the sincere course of the servants of God, and to cry out of their own, they condemn their former ways, when they lay in sin, and pursued those that were better than themselves, and they do thereby give sentence against themselves, if ever they do the like again. And thus much of the painted show of repentance in hypocrites, by occasion of Saul's confession. And this be said of Saul's hypocrisy, the last of the sour things concerning his confession.  
Now to go forward, seeing Saul said also beside in this verse, that he had done against the words that Samuel spoke to him, and said moreover, that he feared the people; therefore of both these a little. For the first: the words that Samuel spoke to Saul, were the reproving of his sin, and the convincing him of it, and the aggravating thereof, as God had commanded him to do. All which words we have heard, how boldly Saul washed them off, and was nothing moved at the hearing of any of them.  
How is it then, that he 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 utter them: but yet we see, God forced him thereto; to the end that he might thereby bewray his hypocrisy, when it might be seen that he amended not for all that, and also to leave good instruction thereby, to all posterity in time to come.   

Doct. 24. The most careless hearers, shall one day condemn themselves  
For thereby we may see and learn that how little regard soever men have of good lessons, exhortations, and admonitions, for the time when they receive them (as too commonly we see it to be so) yet so much the more they show themselves to be destitute of the fear of God, and bewray themselves to be far from a teachable mind who do so, for the time shall come, in which they shall find great fault with themselves, for their so doing, and for their sleeveless regard that they have had thereof, even as we see that Saul here did; or else they shall show themselves, to be in worse case toward God, then if they did so.  
The many Sermons that are slightly heard and little regarded, even as if they were also as little worth their loose and negligent hearing of them, shall one day be cried out of as fast, and the committers of the sin, shall cast it up, as unsavoury morsels, which men shall wish most heartily, that they had never taken them in: even so they shall wish a thousand times, that they had never committed the sin. For such may not think that the remembering of a sin afterward, when God shall load the offenders, with it, shall be like the time wherein it was committed: which ought worthily to vex the conscience of such as can rush violently into many sins, but are troubled for few: and lay on load upon another, but cast off none, who if they judge not themselves before the Lord judge them, the burden will press them down so, 
1. Cor. 11.  and in such wise, as they shall not be able to bear it. And it shall be as much to the comfort of those, who with honest and good hearts, hear and receive the word now, while it is preached to them, and fear their own frailty, that they may not offend. They shall not have such after reckonings brought against them, as Saul here had when he said to Samuel, I have transgressed against thy words: and as many other have, who hoard up sorrow against themselves for long time after, because they would not receive instruction a long time before.  
And this of the first of the two speeches which Saul uttered, when he (beside the confession of his sin against God) said also to Samuel, I have transgressed against thy words.   

Doct. 25. The least hope of concealment hardens the hypocrite in sin.  
The second followeth which was this: [I was afraid of the people] How he bewrayed his hypocrisy in these words, even when he confessed his sin, I have showed before. The thing that I note out of them here, is this: that he thinking Samuel could not find out this that he alleged, to wit, that he feared the people, whither he did so or no: he did therefore stand stiffly upon that, although it was an untruth that he spoke. But herein is lively bewrayed a common sin among us, namely this: that if an offender think and be resolved that his fault be hidden from men, no persuasion can cause him to confess it. The reason hereof in such is, partly, seeing if it be not wrung from them (which they most desired:) and partly seeing they think themselves as safe as in a castle, if it be not known, (such is their blindness and hardness of heart,) whereas both the Lord hath a thousand ways to bring it to light, if he see it expedient so to do; and yet they are in no such safety while they conceal it, as they imagaine, but rather in far greater danger, both toward God, and the world also; to God seeing while they hide their sin, they cannot prosper, neither repent while they harden their heart: and while they do neither of both, what is their life worth, but the increasing of sin, and heaping of judgement? And it is worse for them to menward, because if it ever after come to light, they utterly lose their credit among men, without which, it were better for them to be banished from their society, then to live with them: And if it come not to light, yet they who have committed it, walk among men, either wounded or hardened, but the least of both is miserable. Ananias and Saphira his wife may exemplify this more clearly, and Gehazai with many others.  VERSE. 25. 
Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD.  
Now it is time to pass from Saules confession; 
The words cleared.  let us hear of the other good things, which are here said to have been in him. The one was that he asked after God's mercy, and the forgiveness of his sin; and would have Samuel go with him to worship God: But before I go further, let us first see what his meaning was, in bidding Samuel take away his sin: seeing no man (as the scripture teacheth) can forgive sins but God only. 
Mat. 8.  The which being granted, it is not like that he meant as the words import, that Samuel should take away his sin, but he either willed him that he should pray to God for him) [as he was desired before to do for the people of Israel] that he would forgive him, or else that he would as God's mouth and minister, pronounce him pardoned. For these two ways, the Prophet might then, and the true ministers may now as instruments, be said to forgive and take away sins. And whether of these two it was he meant, is not material.   

Doct. 26. God's favour is precious to the worst at one time or other.  
This being thus opened, whereby we see what his meaning was; now we may the better see, what is to be learned from the words. For this is clear hereby, that though Saul did not fear God unfeignedly, yet he sought now to have his sins pardoned, and to do other duties to God: which clearly showeth that there is a time when God's mercy is in price with evil persons, and the favour of God is somewhat with them, though for a time they have no savour in them: For what is the delight of the most, but in that which is transitory, as profit and pleasure. But as such regard not goodness, but by fits and in their good mood, so they commonly have never the fruit thereof, but deceive themselves, by means that they have sometimes good motions. For their goodness is like a morning dew, 
Hosea. 6. 4.  as the Prophet speaketh, whereas it should be constant with them, and one time as another. For that which is good in it own nature, is always, and not in a passion to be esteemed and set by: for it is never in kind, but when it is delighted in. And if that be kind setting by it, than it is the due and fit season, to prize & esteem highly of it while we live, even always: as the Prophet speaketh; to day if ye will hear his voice harden not your hearts. 
2. Cor. 6. 1.  So the Apostle willing the Corinthians, that they should none receive the grace of God (by which he meant the gospel, in vain: 
Luk. 19 41.  tells them that it was the acceptable time for them to receive and embrace it, even then when they might in their health, and when it was preached unto them. And for the neglect of this, that they did not know the time of their visitation, Christ made that pathetical lamentation over jerusalem, saying: oh that thou hadst known in this thy day, the things that belong to thy peace, but now they are hidden from thee! And as heavenly things, to wit, God's mercy, and his true service are always to be accounted of: so in what manner they are to be prized; let David tell us in that Psalm wherein he seeketh mercy, 
Psal. 51. 1  in what a servant manner he did it: Thus he faith, Have mercy on me [O God] according to thy great mercy, and according to the multitude of thy compassions, do away mine offences. But with grief I speak it, 
Use of reproof.  beside that the better sort are too too slothful, & make too small account of grace and goodness: so too many drive them off from day to day, and say they hope to obtain them, and the mercy of God at the last, as well to their contentment and comfort, as they who have sought them all the days of their life, by which their speech and practice: they give fearful testimony, that they shall never have any part in them. Thus much of Saul's words in seeking forgiveness of his sin.  
Secondly, 
Hypocrites know what Gods due is, though they delight not in it.  note in that he now offers to go worship God, that hypocrites know what Gods due is from them and how they should deal with him, in oft and fervent praying to him, and walking with him, and that they do not well when they do otherwise: yea, they go far that way, every one as he hath more knowledge than other, as also may be seen here in Saul, who knew many things concerning his duty. But unless it be when they are in trouble or in a good mood, little serveth them, but they have soon done in any earnest manner with serving God: for it is certain they have no delight therein, but draw near to God with their bodies, their hearts being far from him. 
Mat. 15.  And when they are driven to look to their doings, any thing more than commonly they do, they see that it is nothing, well with them. And if ●hey could be brought to examination of them seriously, they would condemn their course utterly: whereby let them know that their painting and dissembling with God) is nothing less than true serving of him, and that in seeking to please him with the work done, 
Use. 1.  they displease him most highly. And let this be spoken to the joy of all upright hearted Christians, for that their reward is great with God, how much a do soever they have with men, to hold on constantly in their good beginning, but are dissuaded and discouraged. For in this soundness of heart (constancy in the same being added) in one condition of life as in another, to endeavour to obey God, they do cheerfully differ from the other, and are discerned from them. For the hypocrite, as it is said in job, 
job. 27.  doth not serve God always, that is one time as another; in prosperity as adversity.  
And let this warn us, 
Use. 27.  not to use the holy ordinances of God, only for a colour, to stop the Lords mouth withal, and to satisfy him therewith, that is with a form of worship, which is odious always, the heart being hollow and false, but especially when opinion of merit goes with it.  

The words cleared. A question How far forth we may converse with offenders?  VERSE. 26. 
And Samuel said unto Saul, I will not return with thee: for thou hast rejected the the word of the LORD, and the LORD hath rejected thee from being king over Israel.  
We have heard how Saul prayed Samuel, to go with him, that he might worship God, and beseech him for pardon of his sin, and it is said here that Samuel refused to go with him: this was a strange answer of Samuel, this sternness and techenes of his, (some will be ready to say) is not to be borne, for what could he have of him more, when he had confessed his sin, desired him to pray for him, and to go with him, that he might call upon God? I say Samuel (God revealing it to him) so all this was but daubing with vntempered mortar, Answer. and that he did all this, but for the fear of losing his kingdom, not for any weariness and detestation of his sin, for that he extenuated, and laid it upon the people: he did not as David when the Prophet Nathan came unto him, for he freely confessed his sin against the Lord, and did not lay it upon any other: therefore the Prophet answered, the Lord hath forgiven thy sin. So durst not Samuel say to Saul, yea, rather therefore he refused to go with him, seeing he did not repent, but dealt hollowly, lest he should have allowed him in his sin. I grant, that which Saul said was enough to satisfice men, who look but to outward signs of repentance, and have not authority to search the heart; but God by his spirit revealed to Samuel a further thing, which when he saw, namely Saul's hollow dealing, he might not conceal it, therefore he bewrayed it to him, saying, for all his confession, thou hast cast away the word of the Lord.  

A 2. question.  But it will be demanded of us who preach the gospel, and lay forth this and other scriptures; If Samuel be thus excused and cleared, and his action against Saul, defended, it will be demanded (I say) whether we dare, or may do the like, towards any great and honourable person, who ask us counsel from God, what he is to do, to obtain pardon of his sin, should acknowledge any disobedience of his against the Lord, as Samuel did to Saul: If they should, they were worthy (it will be said) to be thrust out from having any access unto such persons, to teach them more discretion and reverence toward them.  
Answer. I answer: what any of us through fear or other corruption, as flattery, might be like to do I will not say: but what we are bound to do, if we had the like light and knowledge, as also authority and calling from God to do a message from him to any such, I will declare: and this I say; if any such should give outward signs of repentance by confessing his sins, craving pardon of God, and our joining in prayer with him, and should make promise of amendment, it were our duty to allow of it, so far as we can see and judge, yea, & be glad of it also, (for where may we find so much as appeared in Saul, in meaner persons than kings) requiring of the party in the name of God in all submission, that he look that all truth and faithfulness be thereto adjoined, seeing God hath an eye to the heart, and so we are to deal with meaner persons also: but if God should reveal to us, 
jer. 5.3.  any apparent signs of counterfeit and double dealing in him, as he did to Samuel in Saul, and that we may be able to convince him thereof plainly, so that he cannot deny it; then we are in no wise to justify his estate, but having a calling thereto, lay out the dangers thereof, clearly and effectually, and labour that he may see, and so lay it nearer unto heart, and acknowledge that his hollow and double dealing with God, 
Levit. 19  that he may receive him. For otherwise, we should hate him if we should flatter him, and not tell him of his sin and the danger thereby.  
And by this objection thus 
Use▪ ●  answered, I may fitly take occasion to show, and it may easily be gathered, how we ought to walk with and behave ourselves toward them who do amiss, of which sort, there are especially three. 
Three sort of offenders, & how we are to deal with them.  And first toward such as give small hope, that there is any soundness and true fear of God in them, but do set a good face upon their doings, that they may be thought and taken for good professors, although indeed they cast away the word of the Lord, that it shall not rule them, 
The 1. sort hollow professors.  And with such we ought so to live, that we offer them all good measure in neighbourlynes, but not be allowers of, nor bearers with their sin, nor to have any such near familiarity with them, that thereby they may be emboldened to remain in it, as they shall easily be, when they shall see us, who profess the renouncing and abhorring of all sin, to be so merry with them, whom we know to live in open sin.  
And yet, I say not, that we should disdain or contemn them in the least manner, though their lives be evil, as long as they refuse not to hear; but be gentle and meek toward them, and give them their due, even the reverence that belongeth to them, in respect of their age, authority, estate, degree, or gifts, which they have; but diligently taking heed, as I said, that we tolerate not, neither allow of their evil ways.  
And so doth S. Paul command: if any that is called a brother, 
1 Cor. 6.11.  be a Fornicator, or covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with such an one eat not, neither company: but as he restraineth his speech, so do I: that if we know them not, neither live with them, or be not yet acquainted, though we live with them, we should not make conscience of using them familiarly: for we must show ourselves kind to strangers, and such we must hope to win to God thereby: for else we must go out of this world. And this I say of the duties, to the first of the three. 
2. Sort. Such as offend by weakness.   
But to go to the second sort: if any of good hope that we live with, do fall into any fault by occasion, as either by the subtle delusions of the Devil, or his own flesh, we who have, by the grace of God, any greater liberty from sin, and have more freedom to follow the direction of God's Spirit, 
Gal. 6. 1.  must labour, and be ready to restore such an one with meekness, considering ourselves, lest we also be tempted in like manner: for, in such a case, we would be glad of the best advice and counsel, and to be handled kindly, and faithfully dealt with, to the end we might be recovered again, and comforted.  
But to pass to the third sort: 
3. Sort. Open sinners.  if ye ask whether we should not also bear with such, as be open offenders, and cast away the commandment, 
Quest.  as yet, and profess that they will not be ruled by it, lest if we wink not at their fault, our own should not be winked at.  
Answ. I answer, in no wise we ought to do so; but cast our care upon God for it, assuring ourselves that he will keep us from such fearful falls, as long as we heartily desire to follow the direction, which he giveth us, and that he will never the sooner give us over to Satan, 
Note.  for our hating and disallowing of sin, in other wicked persons. But will keep us the rather, that such foul blots fall not out in ourselves, when we in a good conscience, do abhor them deadly in others.  
And thus I having answered, how we ought to behave ourselves, toward these three sorts; I conclude, that we should follow samuel's practice here, toward such as Saul was, as knowledge guideth, who did not neglect, but take an opportunity, to admonish and advise Saul, so long as there was hope; but when he professed to turn from his sin, and yet even then dealt hollowly and doubly; Samuel would not allow, nor bear him in it, but sought to depart from him, rather rhen he would go with him to worship God, in the case he was in, as he would have had him. Even so, when men in their words and deeds, bewray their treachery against God, tell them of it, as long as they will hear it; but, if they cast that loving admonition off, and put away the Word of God from guiding them, leave them in it, rather than have fellowship with them, that they may see for what cause they be forsaken, and so (if it please God) they may come to amendment; but yet love and pity them, that when God shall give further opportunity, we may do them good. As the Apostle to the Thessalonians exhorteth in the like case.    

Doct. 26. We must do nothing, of which we cannot yield good reason.  
Thus much of samuel's refusing to go with Saul; now of the reason that he rendered, why he would not go with him, and that was, because he 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 we learn, that we should be able to yield a reason of our doings always, and show it also, when it is expedient so to do. For if we cannot render a reason of them, we do them slightly, at least, if not rashly and dangerously: so that we may be ashamed to men ward, and repent before God. And that which S. Peter requireth concerning our religion and faith; that we should be ready always to give an answer to every man that asketh of us, a reason of the hope that is in us: 
1 Pet. 3. 15  that rule, I say, holdeth with the like equity in our conversation, that we should be ready to give a reason, why we live thus, or so; and why we do this, or that.  
And the very heathen Cicero adviseth, that a wise man should do nothing, whereof he cannot yield a probable reason. All that I have said, is to the just reproof of such, as have little regard what they do, or how they live: who therefore are of no credit, nor account with God, or the better sort of men, seeing they look not to give a reason of their doings. But it is not meat for wise Christians to hang and depend on men's mouths, for the allowance and commendation of their doings, whether they be good or no: but to go by a better rule, to wit, of examining and observing their ways, so that they may truly say, they having weighed them in the weights of the Sanctuary, I mean, by the Word of God, that so they may be able to see, that they have done them in a good conscience. 
Psal. 119. 59  So David considered his ways, and turned his feet into the way of God's testimonies. And they that judge themselves in secret before God, shall not be ashamed of their doings openly before men.   

Doct. 28. Nothing should hurt us, if we cast not off God's yoke.  
The next and last thing, that I observe in this verse, is that which concerneth Saul: that Samuel said to Saul, seeing thou hast cast away the Word of the Lord, he hath cast away thee, that thou shalt not be King over Israel, so that if he had not done so, neither should he have been cast out of his Kingdom. Where it is manifest, that if men did not as Saul, reject the Word, so that it cannot govern them, 
Mat. 11. 29  and if they did not cast off God's yoke, 
Psal. 50. 16  hating to be reform, they should have no cause to cry out, as they do, of the heavy punishments which they meet with, and take hold of them, but rejoice and praise God, for his many and great blessings. So faith the Psalmist: 
Psal. 81. 13.  Oh that my people would have hearkened unto me, and that Israel would have walked in my ways! I would soon have brought low their enemies, and would have turned my hand against them. But this, even this, that men will lie still in their sin, and hold it fast, as the child doth the sweet sugar in the mouth, 
job 20.  is the cause of all their complaints of sore afflictions, 
Note.  and loss of their best commodities; and heavy days, which though we shall never be free from altogether, no not the best, while we carry flesh about us; yet we might remedy it in great part, if God had any authority, & might prevail with us. And if his own children will rebel, and break out of compass to provoke him, he will chastise even them with his smarcy rods and corrections. Even as the Lord spoke by the Prophet Obadiah, 
2 Chron. 15. 1.  to Asa King of judah, saying: O Asa, and all judah, and Benjamin, hear ye me: The Lord is with you, while ye be with him; if ye seek him, he will be found of you: but if ye forsake him, he will forsake you. 
1 Pet. 4. 18  If God then will execute punishment upon his own people, provoking him: what marvel is it, though they be laden with judgements, who are none of his, 
2 Chron. 19 2.  but his enemies? And further than both the one and the other, do humble themselves, to walk with the Lord, they shall ever be in danger (as they may here see in Saul) of losing their best jewels. Of which I speak the less here, having handled it before in another doctrine.  VERSE 27, 28. 
And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rend.  
And Samuel said unto him, The LORD hath rend the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.  
IN this distress and perplexity of Saul, 
The text opened.  that he feared the loss of his kingdom, and yet could not hold the Prophet with him, when he turned to go from him, Saul caught hold of his garment, and it rend; this he did not in wrath against him, for than he would have used great cruelty toward him; as jeroboam in the like action, 
1 Kin. 13. 3.  intended against the man of God: neither did he it, as testifying his earnest desire, to be counselled and directed by him, which he refused all the time the Prophet was with him (neither did he afterwards any otherwise) but he did it, only to keep him in presence with him; which, if he might have done, he thought all should have been safe and well with him. For, he imagined there was no cause of fear, while Samuel was in place and company with him, and by that means, he thought to quiet himself, and to put away all such thoughts, as through the message which he received from God, might have held him in great unquietness, whereby he showed how loath and unwilling he was, to have him depart from him. Which affection of his had deserved high commendation, if he had desired samuel's staying with him, for the right end, to wit, that he might have been to uprightness, and true repentance.   

Doct. 28. Hypocrites may ascribe much to the means.  
But it is clear, that he was far from it: but yet seeing he went about to stay him, what may we learn of that, ye will (perhaps) ask, and what use shall we make of it? I say, we learn thereby this, that though hypocrites have not a sound and upright heart, yet they will ascribe somewhat to outward means, as to hearing, and to the prayer of the lips, and to this among the rest, that they may be well thought of among the godly, and therefore they will have them sometime in their company.  
And why do they so? 
Note.  verily not to be reform; no, nor to be sound informed by them: but they think, that for their so doing, they are the better, and that God will so account of them: and they flatter themselves in this, that they are herein before others: thus measuring themselves, by those which are worse than themselves, which is a false rule to go by: whereas they should propound to themselves, the best examples to follow, as they follow Christ, 
Mat. 11. 29  yea and Christ himself and his doctrine.  
But they imagine, that as God will hear them, for their much babbling; so he will save them, for their accompanying sometime, with better men than themselves. And thus we may gather, not only by Saul, and many among us; but by the thoughts of them in the last day; who looking to be received of Christ, for such duties doing, alleged this [Lord] we did eat and drink in thy company: but Christ answering them, Depart from me, declared that they should also have savoured of his company, and have showed, that they were thereby reclaimed from their evil ways, or else it was to small purpose to say, they were in his company. So the Lord, by S. john, 
Reuel. 2 5.  threatening to remove the candlestick out of the place, except they amended, did not only quicken up the godly thereby, but also awake and admonish the wicked, that the Gospel should be taken from them, which they could not abide to hear of.   

Doct. 29. More do frequent good company, than profit thereby.  VERSE 27. 
And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rend.  
BUT to pass to another thing, who seeth not that this was extreme folly in a wise man, that he could not but hold him in his company, and yet never the better for it? 
2 Kin. 3. 15.  So jehoraem could could be content to serve his turn with Elisha the Prophet, in his sore distress and danger, that he was in: but otherwise regarded no whit his doctrine, nor message, to be reform by it: but rather hated him. Even as Ahabal, so his father was willing to have good tidings by Michaiah, 
1 Kin. 22.  when he went to war at Ramoth Gilead; but he was so far off, from hearing the judgement of God, for his idolatry and disobedience at his mouth, or to be willing to be converted from it, to the true worshipping of God, that he sent him to prison with hunger and pain. Even so it is, I must needs say, the heavy hand of God upon many among us, and a point of gross foolishness, though otherwise they have wit and worldly wisdom with the most: that notwithstanding, they be no Papists, to contemn and despise the Preachers of the Word, yet they are not wise enough to make their profit of them: nay, though they love them, as they do other men; yet do they not seek to know the end, why they are set among them, and what use for the attaining of happiness, they should seek to make of them.  
It was revealed by God, 
Corrupt ends of men's conversing with the Minister.  in ages past, though now more plainly in this latter age of ours, that Prophets and Preachers, should be received for their office and message sake, which is, that they bring tidings of blessedness, to be enjoyed both here, as Luk. 11. 28. and hereafter for ever, as Luk. 1. 69. but how do people, for the most part, regard and embrace this message of God, by their ministry? many of them will, to get a good pennyworth in his tithes, at a good Ministers hands, hold in and keep in favour with him; and if they obtain that, they will speak well of him: others for some qualities of his, wherewith they are delighted; as that he is a fit companion for them at play, a merry conceited person, and can discourse well and wisely of worldly matters; for these and such like they affect him.  
And another sort, if they have one that beareth the name of a learned man, though he be little conversing with them, or do them little good, will perhaps glory of, and commend him, though they care not whether he teach them or no.  
That I say nothing of the ignorant and insufficient Ministers, with whom yet, many are as well content (if not better) then with the ablest and best. But what is all this? this is not to receive him for his office sake and Ministry, as our Saviour teacheth men, 
Mat. 10.  to receive a Prophet in the name of a Prophet, that so they may have the reward of a Prophet. And thus men suffer themselves, to be grossly bewitched, that Saul was never more palpably deceived, in labouring to have Samuel with him (when yet he sought no spiritual counsel, or comfort at his hands) than the most are in our days, that like and allow of the Ministry, perhaps though many do not so, and yet shall be found (if any list to examine it) not to look to be instructed by them, 
Acts 26. 18  nor turned from the power and dominion of Satan, to the sincere love and obedience of God, neither to be called, and brought from darkness to light, to faith and knowledge, which are the ends, why the Gospel is preached among them; but only in some such respects, to like and receive them, as I have before set down.  
But is this the manner of accounting the Ministry and Ministers, as Gods holy ordinance, and his singular gifts? is this to make prophecy and preaching precious? Is this to account and esteem the tidings of the Kingdom of Heaven, 
Mat. 13.  as a pearl? for so the Scripture calls it) is this, to receive Gods holy Messengers, as Angels; and to show, that their feet, or coming, is beautiful; because they bring a glad message, and a message of peace unto them? Is it to love, and esteem them so, as for their sakes, to be ready to pluck their own eyes out, if need were, for the singular benefit, which they receive at their hands, and by their means?  
It doth well appear that the near conjunction of true and christian love between God's faithful ministers and their flock, 
The true ends of this fellowship much neglected.  which also ought to be betwixt all teachers, and the people committed to their charge, is either not known, or not greatly in practice: And if the true shepherd (as Christ teacheth) will so love his flock, 
job. 10. 5.  as he will lose goods and life for their sake, if occasion should be offered; and if they be like affected to him, is there not (think we) some great matter betwixt them, which causeth this? And what is it? the natural father, and son are not so nearly united as they: yea, greater things are enjoined of one by the other, then betwixt them: for the father is but the mean of his sons being at all; but the spiritual father is the instrument of his everlasting wellbeing: he can only convey or leave to his son, his temporal possessions and goods; but this is a mean whereby eternal riches, yea, a kingdom and that eternal, is enjoyed by them whom he begetteth by the gospel: again, their love can be but natural, therefore not ever firm and stable, but the love of these is spiritual, and therefore endureth: and such loving and living together, should be between the one and the other: which I say, because the blind and the beastly world, who knoweth no whit of this, when they see faithful love betwixt the teacher and people, do to their further condemnation, reproachfully utter these speeches, that the people make their minister their God: but while they thus speak, we may see that they see cause to love them, and that there is another end why the shepherds of souls ought to be desired and enjoyed, and another manner of benefit to be reaped by them, then either Saul, or such as I have spoken of, have found: which therefore ought of all the people of God hereafter to be sought and looked after.   

Doct. 30 The hypocrite may always look to hear bad news.  VERSE. 28. 
And Samuel said unto him, The LORD hath rend the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.  
IN the former verse we have seen how Saul sought to hold Samuel with him, but not for the end which ought chiefly to have moved him: and in this 28. verse, Samuel takes occasion by the rending the lap of his garment, to give signification to him, that God would rend his kingdom from him, that so he might make no doubt, but that it should come so to pass: And this he did that he might have driven him to some sounder and hartyer dislike and confession of his sins, (though we see he prevailed not with him) therefore he thus speaketh to him, as we see fearfully; and as well it teacheth all that list to learn, that while men remain hollow and double, and deal not truly and plainly with God, they may look to hear no better then heavy tidings from him, 
Note.  to sound in their ears, and to check their consciences, whatsoever fair show they make of any repentance, but to gather more signs than before of their damnation, by how much more they rejected Gods offers in calling them: 
1 King. 13.  And should not this drive men from all their carnal shifts, 
Use.  and broken holds, when they see that God hunts them out of their dens, and plucks their mufflers from their faces? 
Chap. 14. 34. 35.  And yet as bad as Saul was, and as little as God set by all the outward shows that he made either here, or in the former chapter, verse 34. to the 46. (which were many) yet it is clear and most manifest, 
Many that make some show, yet come far short of Saul.  that he went far before many that profess the Gospel at this day: among whom a man may be a long time, before he shall hear so many holy and religious speeches, as he uttered there (read the place) besides his upholding the true worship of God, in the which he declared his zeal in severe punishing such as should dishonour him, yea, although it fell out to be his own son. I say there be many found among us, (who have clearer knowledge of God's will, than was revealed to him) who yet neither may be matched with Saul in sundry commendable points, neither in this one, to attribute so much to Samuel the Lord's Prophet, as he did: who desired his company, and held him with him. Which though it was not done in faithfulness, with desire to be reform, yet who doubteth but that it was a good step to take profit by him in time, when he could yield him such reverence as he did, and give him leave to speak to him of the matters that were both harsh, toylish and unpleasant? 
Note well.  And yet we see for all this, God had no pleasure in him, that all who shall hear or read this story or the laying open of it, may fear and tremble, if their righteousness and sincerity exceed not his; for no such shall enter into the Lord's kingdom; 
Mat. 5. 16.  which was one especial end why I lay out this story before the eyes of men, as I said in the beginning. Neither let any object and say, 
Object.  that his estate was fearful afterwards: but now when this was done, which is here mentioned, he was not so desperate and past hope: Answ. for I say that for the acts here and before mentioned, (take one with the other) he was cast off, although it is to be granted, that afterwards he was much worse. Let no man deceive himself, Samuel was forbidden to pray for him, at his departure from him, at the time here mentioned, as appeareth in the next chapter, verse 1. for at his departing from him after he had done the Lords message to him, which I have now spoken of, he left him no better, then at his coming to him he found him. 
1 King. 13. 34.  But as it was said of jeroboam (when the man of God had reproved his Idolatry threatening him sore in the name of the Lord) that for all this he departed not from his evil way: So it is said of Saul, that when Samuel went away from him, he was nothing bettered, nor reclaimed by him, ver. 34. after which going from him, it is said he came no more to see him, unto the day of his death. And as for that it is said of him in 30. verse of this chap. that he confessed his sin again, as he had done before, lest any should think his latter confession to have been better than the former, it is branded by the holy ghost, with a manifest mark of hypocrisy, when he said I have sinned, for this is added [but honour me before the people] signifying that he looked not so high as to God, 
Psal. 51.  who requireth truth in the inward parts, but only his fear was, least men should have known that God rejected him, and so might thereby have cast him off, and have refused him for their king. And of Saul thus much, for I have said the best of him, that the scripture sets down in this chap. or afterwards, and showed that nothing spoken of him, savoured of true repentance. The further we proceed in this story, the worst we shall find him. And first how he, by and by after David's victory over Goliath, began to recompense his good with evil, hating him without cause, and seeking to kill him secretly, as in the 18. chap. appeareth, and then openly, as in the 19 may be seen, & that many times in both, and so continued to his end, worse and worse.   

Conclusion of the whole, with serious application.  
And now I have satisfied the desire of such as were earnest to have the chief points of this chapter opened, concerning Saul, that they may see his sin, both when he stood in the denial of it, and when he confessed it: I have showed also in the process of the story, as occasion hath been offered, how fearfully many of the visible Church, do very nearly follow him, & lively resemble him, (if many of them go not beyond him in their evil actions and lives, and come short of him in their good parts) to this end, that if they have any care of their soul's welfare, they may more seriously think of their estate while they have time, and come to true repentance. Rather learning so to do, by the good teaching, and the examples of godly Ministers and Christians, then to disgrace them as much as in them lieth and discourage them, as it is too common a thing for many to do. Now I say it remaineth that we pray earnestly to God, that this and such other scriptures, being written for our instruction and edifying, may by his gracious working in us, do us the good, for which we enjoy them: that as they be lights to our steps, and lanterns to our feet, so they may guide us into the way of peace, who have believed, and already embraced the doctrine of them: and such also, as yet sit in darkness, may see great light to their everlasting comfort.   
FINIS.