Samuel's encounter with Saul. I Sam. chap. 15 from ver. 13 to ver. 30.…Samuels encounter with Saul. I Sam. chap. 15 from ver. 13 to ver. 30.…

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 ⟨p. 314⟩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 then 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 hart, and so we are to deal with ⟨p. 315⟩meaner persons also: but if God should reveal to us,¹ 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,² 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.

Answere. I answere: what any of vs through feare or other corruption, as flattery, might be like to doe I will not say: but what wee are bound to doe, if we had the like light and knowledge, as also authority ⟨p. 314⟩and calling from God to doe a message from him to any such, I will declare: and this I say; if any such should giue outward signes of repentance by confessing his sins, crauing pardon of God, and our ioyning in prayer with him, and should make promise of amendment, it were our duty to allow of it, so farre as we can see and iudge, yea, & be glad of it also, (for where may wee finde so much as appeared in Saul, in meaner persons then kings) requiring of the partie in the name of God in all submission, that hee looke that all truth and faithfulnes bee theretoo adioyned, seeing God hath an eye to the hart, and so we are to deale with ⟨p. 315⟩meaner persons also: but if God should reueale to vs,¹ any apparant signes of counterfaite and double dealing in him, as he did to Samuel in Saul, and that we may be able to conuince him therof plainely, so that hee cannot deny it; then wee are in no wise to iustifie his estate, but hauing a calling thereto, lay out the dangers thereof, cleerely and effectually, and labour that he may see, and so lay it nearer vnto heart, and acknowledge that his hollow and double dealing with God,² that hee may receiue him. For otherwise, we should hate him if we should flatter him, and not tell him of his sinne and the danger thereby.

1. 1Jer. 5.3.Ier. 5.3.
2. 2Levit. 19.Leuit. 19.

And by this objection thus¹ ⟨p. 316⟩answered, I may fitly take occasion to show, and it may easily be gathered, how we ought to walk with and behave our selves toward them who do amiss, of which sort, there are especially three.² 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,³ And with such we ought so to live, that we offer them all good measure in neighbourliness, but not be allowers of, nor bearers with their sin, nor to have any such ⟨p. 317⟩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.

Aud by this obiection thus¹ ⟨p. 316⟩answered, I may fitly take occasion to shew, and it may easily be gathered, how wee ought to walke with and behaue our selues toward them who doe amisse, of which sort, there are especially three.² And first toward such as giue small hope, that there is any soundnes and true feare of God in them, but doe set a good face vpon their doings, that they may be thought and taken for good professors, although indeede they cast away the word of the Lord, that it shall not rule them,³ And with such wee ought so to liue, that wee offer them all good measure in neighbourlynes, but not be allowers of, nor bearers with their sinne, nor to haue any such

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 yet, I say not, that wee should disdaine or contemne them in the least manner, though their liues bee euill, as long as they refuse not to heare; but bee gentle and meek toward them, and giue them their due, euen the reuerence that belongeth to them, in respect of their age, authority, estate, degree, or gifts, which they haue; but diligently taking heed, as I sayd, that wee tolerate not, neither allow of their euill wayes.

1. 11 Cor. 6.11.
2. 22. Sort. Such as offend by weakness.2. Sort. Such as offend by weaknesse.

But to go to the second sort: if any of good hope ⟨p. 319⟩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 Gods Spirit,¹ must labour, and be ready to restore such an one with meekness, considering our selves, 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 goe to the second sort: if any of good hope ⟨p. 319⟩that wee liue with, doe fall into any fault by occasion, as either by the subtill delusions of the Deuill, or his owne flesh, wee who haue, by the grace of God, any greater liberty from sin, and haue more freedome to follow the direction of Gods Spirit,¹ must labour, and bee ready to restore such an one with meeknesse, considering our selues, lest wee also bee tempted in like manner: for, in such a case, we would bee glad of the best aduice and counsell, and to bee handled kindely, and faithfully dealt with, to the end wee might bee recouered againe, and comforted.

1. 1Gal. 6. 1.

But to pass to the third sort:¹ if ye ask whether we should not also bear with ⟨p. 320⟩such, as be open offenders, and cast away the commandment,² 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.

But to passe to the third sort:¹ if yee aske whether we should not also beare with ⟨p. 320⟩such, as be open offendours, and cast away the commandement,² as yet, and professe that they will not bee ruled by it, lest if wee winke not at their fault, our owne should not be winked at.

1. 13. Sort. Open sinners.
2. 2Quest.

Answ. I answer, in no wise we ought to do so; but cast our care upon God for it, assuring our selves 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 uever the sooner give us over to Satan,¹ 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 our selves, when we in a good conscience, do abhor ⟨p. 321⟩them deadly in others.

Answ. I answer, in no wise wee ought to doe so; but cast our care vpon God for it, assuring our selues that hee will keep vs from such fearfull falls, as long as we heartily desire to follow the direction, which hee giueth vs, and that hee will ueuer the sooner giue vs ouer to Satan,¹ for our hating and disallowing of sinne, in other wicked persons. But will keepe vs the rather, that such foule blots fall not out in our selues, when wee in a good conscience, doe abhorre ⟨p. 321⟩them deadly in others.

1. 1Note.

And thus I having answered, how we ought to behave our selves, 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 ⟨p. 322⟩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 then 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.

And thus I hauing answered, how wee ought to behaue our selues, toward these three sorts; I conclude, that wee should follow Samuels practice here, toward such as Saul was, as knowledge guideth, who did not neglect, but take an opportunity, to admonish and aduise Saul, so long as there was hope; but when hee professed to turne from his sinne, and yet euen then dealt hollowly and doubly; Samuel would not allow, nor beare him in it, but sought to depart from him, rather rhen hee would goe with him to worship God, in the case hee was in, as hee would haue had him. Euen so, when men in their words ⟨p. 322⟩and deedes, bewray their treachery against God, tell them of it, as long as they will heare it; but, if they cast that louing admonition off, and put away the Word of God from guiding them, leaue them in it, rather then haue fellowship with them, that they may see for what cause they bee forsaken, and so (if it please God) they may come to amendment; but yet loue and pitty them, that when God shall giue further opportunity, wee may doe them good. As the Apostle to the Thessalonians exhorteth in the like case.

Doct. 26. We must do nothing, of which we cannot yield good reason.

Doct. 26. We must doe nothing, of which we cannot yeeld good reason.

Thus much of Samuel's refusing to go with Saul; now of the reason that he rendered, why he would not ⟨p. 323⟩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 ⟨p. 324⟩every man that asketh of us, a reason of the hope that is in us:¹ 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.

Thus much of Samuels refusing to goe with Saul; now of the reason that hee rendred, why he would not ⟨p. 323⟩goe with him, and that was, because hee had cast off the Word of the Lord. For which cause, the Lord had also cast him off, from being King. In which words, consider two things, the first concerneth Samuel, the other Saul From the first wee learne, that wee should bee able to yeeld a reason of our doings alwayes, and shew it also, when it is expedient so to doe. For if we cannot render a reason of them, wee doe them slightly, at least, if not rashly and dangerously: so that we may bee ashamed to men ward, and repent before God. And that which S. Peter requireth concerning our religion and faith; that we should bee ready alwayes to giue an answer to ⟨p. 324⟩euery man that asketh of vs, a reason of the hope that is in vs:¹ that rule, I say, holdeth with the like equity in our conuersation, that wee should bee ready to giue a reason, why we liue thus, or so; and why we doe this, or that.

And the very heathen Cicero 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 ⟨p. 325⟩hang and depend on mens 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.¹ So David considered his ways, and turned his feet into the way of Gods testimonies. And they that judge themselves in secret before God, shall not be ashamed of their doings openly before men.

And the very heathen Cicero aduiseth, that a wise man should doe nothing, whereof hee cannot yeeld a probable reason. All that I haue sayd, is to the iust reproofe of such, as haue little regard what they doe, or how they liue: who therefore are of no credit, nor account with God, or the better sort of men, seeing they looke not to giue a reason of their doings. But it is not meat for wise Christians to ⟨p. 325⟩hang and depend on mens mouthes, for the allowance and commendation of their doings, whether they bee good or no: but to goe by a better rule, to wit, of examining and obseruing their wayes, so that they may truly say, they hauing weighed them in the waights of the Sanctuary, I meane, by the Word of God, that so they may be able to see, that they haue done them in a good conscience.¹ So Dauid considered his wayes, and turned his feet into the way of Gods testimonies. And they that iudge themselues in secret before God, shall not be ashamed of their doings openly before men.

1. 1

Doct. 28. Nothing should hurt us, if we cast not off Gods yoke.

Doct. 28. Nothing should hurt vs, if wee cast not off Gods yoke.

The next and last thing, that I observe in this verse, is ⟨p. 326⟩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,¹ and if they did not cast off Gods yoke,² hating to be reformed, 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:³ Oh that my people would have harkned unto me, and that Israel ⟨p. 327⟩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 lye still in their sin, and hold it fast, as the child doth the sweet sugar in the mouth,⁴ is the cause of all their complaints of sore afflictions,⁵ 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 ⟨p. 328⟩even them with his smarcy rods and corrections. Even as the Lord spake by the Prophet Obadiah, ⁶to 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.

VERSE 27, 28. And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent. And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better then thou.

VERSE 27, 28. And as Samuel turned about to goe away, hee layd hold vpon the skirt of his mantle, and it rent. And Samuel sayd vnto him, The LORD hath rent the kingdome of Israel from thee this day, and hath giuen it to a neighbor of thine, that is better then thou.

IN this distress and perplexity of Saul, ¹that he feared the loss of his kingdom, and yet could not hold the Prophet with him, when he turned to go from ⟨p. 330⟩him, Saul caught hold of his garment, and it rent; this he did not in wrath against him, for then he would have used great cruelty toward him; as Jeroboam in the like action,² 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 ⟨p. 331⟩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 loth 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.

IN this distresse and perplexity of Saul, ¹that hee feared the losse of his kingdome, and yet could not hold the Prophet with him, when he turned to goe from ⟨p. 330⟩him, Saul caught hold of his garment, and it rent; this he did not in wrath against him, for then he would haue vsed great cruelty toward him; as Ieroboam in the like action,² intended against the man of God: neither did hee it, as testifying his earnest desire, to bee counselled and directed by him, which hee refused all the time the Prophet was with him (neither did he afterwards any otherwise) but he did it, onely to keepe him in presence with him; which, if hee might haue done, hee thought all should haue beene safe and well with him. For, he imagined there was no cause of feare, while Samuel was in place and company with him, and by that meanes, he

Doct. 28. Hypocrites may ascribe much to the means.