A10944:90
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.…
Samuel's encounter with Saul. I 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 this own copy, finished before his deathSamuels encounter with Saul. I Sam. chap. 15 from ver. 13 to ver. 30. Preached and penned, by that worthy seruant of God, Mr. Richard Rogers, late preacher of Wetherfield, in Essex. And published word for word, according to this owne coppy, finished before his death
London: printed by Edw. Griffin for Samuel Man, 1620London: printed by Edw. Grifin for Samuel Man, 1620
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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?
VERSE. 19. Wherefore then didst thou not obey the voyce of the LORD, but didst flie vpon the spoile, and didst euill 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 Amalekites, insomuch that his ⟨p. 99⟩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 Amalekites, he not looking vuto 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 it self 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 ⟨p. 100⟩amiss to hear something about and concerning it.
TO that which I said of Samuels words to Saul before: there is yet another thing in this speach of Samuells, which hee deliuered to Saul from God, I meane an other sin of Saul, though more secret, yet horrible in such a man as he was especially: and that was that hee, though a King, was set forward in this halfe seruice of God, by the desire of the goods and cattle of the Amalakites, insomuch that his ⟨p. 99⟩double and deceitfull heart caused him to deale treacherously against the Lord, as in many of his other actions before, cap. 12. 13. 14. he had done. For when hee sawe what commoditie and benefite he might reape, in this charge of killing the Amalakites, he not looking vuto the commandement of God which was vtterly to destroy all, but to the bootie which he sawe he might reape, was carryed away with the coueting and desire of it, and thereby aggrauated his sinne exceedingly. But seeing the very sinne it selfe is particularly spoken of, for which Saul was rebuked, that is, a braunch of couetousnes, in that he turned to the pray, it shall not be ⟨p. 100⟩amisse to heare somthing about and concerning it.
For if Saul a King and therefore rich in all commodities,1 was caught with the love of that execrable thing I mean the spoil of the Amalekites 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?2 For the which cause the Apostle chargeth in his epistle to Timothy, 3that a minister though rare, a christian and reverend Preacher [for such ought 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 ⟨p. 101⟩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 ⟨p. 102⟩watching and prayer and observing themselves, escape the snares which are laid for them by the devil this way.
For if Saul a King and therefore rich in all commodities,1 was caught with the loue of that execrable thing I meane the spoile of the Amalakites which God had commanded to be destroyed, who of meaner estate would a man thinke, is like to be free from desiring and coueting the goods of others?2 For the which cause the Apostle chargeth in his epistle to Timothie, 3that a minister though rare, a christian and reuerend Preacher [for such ought ministers to be] yea, and Timothie himselfe, flie and be free from the desire of mony, which causeth to fall into temptations and snares: warning ⟨p. 101⟩all that they may possibly soone fall, yea, dangerously that way, and bring themselues into many noysome lustes 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 feare himselfe and take warning? For in this matter of profit our hearts are false and deceitfull 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 haue little tast of sound doctrine in them: for the best armed and seasoned christians must knowe that they doe not without dayly ⟨p. 102⟩watching and prayer and obseruing themselues, escape the snares which are layed for them by the diuell this way.
- 1A caveat.A caueat.
- 2Note.
- 31 Tim. 3. 6.
For if any be so suspicious of himself,1 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 ⟨p. 103⟩want, and in every estate to be contented.2 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,3 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 ⟨p. 104⟩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 ⟨p. 105⟩due to the utmost, and (least 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!
For if any be so suspicious of himselfe,1 as that hee take heede he be not lifted vp, nor made vaine, idle, and worldly, by growing rich by his prosperitie, he is a rare man; the most part euen of such as doe loue the gospell, decaying as sencibly in grace, as they growe in wealth: but if the same person be as well prepared to beare aduersitie, and decay when God shall send it, he may worthily be counted a rare man, and be marueiled at, as resembling the Apostle himselfe, who had learned both to abound and to ⟨p. 103⟩want, and in euery estate to be contented.2 But the sinne is so common, I say, not for man to ouer-shoot themselues this way, but also to be iustly offensiue about matters of profit, that fewe suspect themselues about their worldly dealings, no not when they are in great danger, and haue also exceeding cause to accuse themselues. As may appeare in the example of the Pharisies,3 who when Christ reprooued couetousnes among them (teaching that if a man haue not beene faithfull in the wicked riches, no man will trust him in the true measure) it is said; all these things heard the Pharisies which were couetous, and they mocked him. And ⟨p. 104⟩while men thinke that Preachers shewe themselues ridiculous and worthy to bee laughed at, for speaking against couetousnes, it is manifest, that not only they do not, but also that they think they neede not goe about to reforme this. For oppression and deceiuing one another is so well liked, that as long as they bring in gaine and commoditie to the practisers of them, they regard not a whit who susteyne losse or smart thereby, or once suspect or feare that the Lord is prouoked to reuenge them for their doings. Oh, therefore how wise is he that is resolued to take heede that none shall susteine losse by him, but will see that he shall haue his ⟨p. 105⟩due to the vtmost, and (least this should not be enough) prouideth so, that God may haue no controuersie with him, for and about his earthly affaires and dealings, nor any other way!
- 1Hard to digest and use prosperity well.Hard to digest and vse prosperitie well.
- 2Phillip. 4.
- 3Luk. 16. 14.
Doct. 10. Sin never goeth without company.
Doct. 10. Sin neuer goeth without company.
And this reproof which the Lord by Samuel layeth to Sauls charge for his covetousness besides his other sins, this I say teacheth us, that sin goeth never alone but hath companions, as in Achans sin is to be seen, and in the epistle to the Romans,1 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 ⟨p. 106⟩no less foolish then 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 Gods 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, ⟨p. 107⟩but accompanied with other as vile as it self: as in the sin of adultery, deceiving, malice bearing, and the like, who can tell how many noisome sins accompany them?
And this reproofe which the Lord by Samuel layeth to Saules charge for his couetousnes besides his other sinnes, this I say teacheth vs, that sinne goeth neuer alone but hath companions, as in Achans sinne is to be seene, and in the epistle to the Romans,1 where hee sheweth how one sinne leadeth another, as it were hand in hand: as gluttonie leadeth drunkennes, chambering leadeth wantonnes, and strife enuying: that no man may rest in the common defence and ⟨p. 106⟩no lesse foolish then common: that is this: that when many are conuicted of their witting offending of God, their answere is, it was but that one, with which they could be charged: and who is free they aske? whereas in that they confesse one, they proue themselues therby, that they are worthily put to rebuke, as being guilty of many: forasmuch as one sinne goeth not alone without companions. Vse. And that is a great reason why euery faithfull christian should beware that he break not one of the least, of Gods commandements, loosely or willingly, seeing as he shall thereby be least in the kingdome of heauen, so shall not his sinne be single and alone, ⟨p. 107⟩but accompanied with other as vile as it selfe: as in the sinne of adulterie, deceiuing, malice bearing, and the like, who can tell how many noysome sinnes accompany them?
- 1Rom. 13.
Sin would lie hid, if the word did not discover it.
Sin would lie hid, if the word did not discouer 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 from men (when yet it is greedily and commonly committed of such as live among them) should bring ⟨p. 108⟩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.
But to proceede: the Lord bewraying his sinne by Samuell which otherwise should not haue beene knowne to vs, or any at that time: doth shewe thereby that much sinne should be hidden, and not be knowne to be sinne, and consequently purged out and abandoned, if God did not by the light of his word reueale and discouer it. And being hidden frommen (when yet it is greedily and commonly committed of such as liue among them) should bring ⟨p. 108⟩forth many dangerous and fearefull fruites, and that which is not the least of other, poyson 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 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 then the blind? By this means the lurking and viperous generation of the Seminaries carry numbers into most pestilent errors, and the unruly ⟨p. 109⟩multitude, lead troupes 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 witch-crafts, whoredom drunkenness and oppression, may-games, lobs 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.
This is apparant how in places where the gospel hath not beene planted or not receiued,1 and also where it is truely preached: In the first it is cleare, how through ignorance heathenish & monstrous sinnes, not only common and dayly committed, are entertained, and cause that no goodnes can be admitted and take place there. For who is bolder then the blinde? By this meanes the lurking and viperous generation of the Seminaries carry numbers into most peftilent errours, and the vnruly ⟨p. 109⟩multitude, leade troupes after them to horrible abhominations. And sauour they neuer so much of the fashions of the heathens, and be their prophanenes neuer so grosse, as sorceries and witch-crafts, whoredome drunkennes and oppression, may-games, lobbes of misrule, and such like, yet doe they not only preuaile and beare swaye, but leade the daunce to a thousand silly ones, who daunce after their pipe, with many other abhominations besides these, vntill the Lord bewray them by his word; and make some ashamed of them that by their good meanes, other may bee restrayned.
- 11. The doctrine cleared by instances.
And if outward and open1 ⟨p. 110⟩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 Sauls sin of coveting like Achans, was made manifest by Samuel the Lords 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 ⟨p. 111⟩also are the bane of many thousands of people, though before they were brought to light by preaching, men never dreamed 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 Philips 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 ⟨p. 112⟩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.
And if outward and open1 ⟨p. 110⟩euills be vnknowne to men, till God by preaching bewray them, who doubteth that secret sinne of the heart, tongue and life are much more vnknowne, for want of the word preached? They that are in hell know no other heauen, and they that liue in darknes, knowe no other light: all colours are alike with them. So that as Sauls sinne of coueting like Achans, was made manifest by Samuell the Lords Prophet, which fewe would haue thought of all others, to haue beene in him: so if God sent forth his messengers into the darke corners, and townes of the world, they cause many to behold the treacheries which are wrought against God, which ⟨p. 111⟩also are the bane of many thousands of people, though before they were brought to light by preaching, men neuer dreamed of any such thing. And as they do therby growe to see the wickednes of others, so doe they come to knowe the many deformities, blemishes, and staynes, which are in themselues, both inward and outward, which they neuer imagined to haue beene so: euen as Samaria by Philips preaching of Christ to them, saw Simon Magus sorceries, and forsooke them. And this is done to the end, that so many as the Lord shall call, may be brought by the sight of their sinne to the dislike thereof, and so to true repentance and saluation: and ⟨p. 112⟩the rest may either bee restrayned from the excesse of euill which before they ran after, or if they will needes goe forward, yet they may haue consciences wounding and accusing them, that so they may sinne with lesse ease.
- 12.
Now to prove that where the gospel is purely preached,1 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 ⟨p. 113⟩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.
Now to proue that where the gospell is purely preached,1 much sinne is brought to light, who can be ignorant of it? for how otherwise could nombers bee brought to faith and christian conuersation, as many (God bee thanked) dayly are if they did not see their darknes & vnbeleefe wherein they lay wrapped before? And therefore although the blinde of the world, do most scornefully and wilfully cast ⟨p. 113⟩of the Lords yoake, which is his holy doctrine and scoffe at such as doe submit themselues vnto it and receiue it: yet let all who haue any eyes to see from what Egyptian darknes and bondage the Lord hath brought them by sending his truth and word among them, Vse. which only maketh them free: let all such [I say] giue most hartie thankes to the Lord for it, and pray for the continuance of the syncere preaching of it among them to perfect the worke of faith which is begunne in them.
- 1Further proof.Further proofe.
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• ▪
VERSE. 20. 21. And Saul said vnto Samuell; Yea, I haue obeyed the voyce of the LORD, and haue gone the way which the LORD sent mee, and haue brought Agag the king of Amalek▪ and haue vtterly 〈…〉 the Amalekites. But the people took 〈…〉 spoile, sheepe and 〈…〉 chiefe of the 〈…〉 should haue beene 〈…〉 stroyed, to sacrifice 〈…〉 LORD thy God in Gilga• ▪
WE have heard now,1 how Samuel told Saul that the Lord was displeased with him, for his falsehood and wicked dealing about the destroying of ⟨p. 115⟩the Amalekites. 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,
WE haue heard now,1 how Samuell tolde Saul that the Lord was displeased with him, for his falsehood and wicked dealing about the destroying of ⟨p. 115⟩the Amalakites. In the next place Samuell was about to tell him of the punishment which God threatned him: but he preuented and cut him of: whereby it might haue beene hoped and looked for, that Saul should haue beene sore troubled, and haue humbled his soule in fasting and prayer before God, when he should haue heard his heauie message: But what doth he? he standeth most impudently in his owne defence, both against God and his owne conscience (for afterward hee confessed the contrary) and euen as he had done before when Samuell had first told him the Lords minde: hee saith to the Prophet he had obeyed the commandement,
- 1The words opened.
[…] 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 repented of, or else they must needs live in contempt in the world.1 As we read in the gospel, of him which being bidden by his father to go work in his vineyard, answered, he would ⟨p. 112⟩[…] ⟨p. 113⟩[…] ⟨p. 117⟩[…] ⟨p. 118⟩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 sin, which is a sufficient proof that they cannot prosper:2 and whatsoever may come against them, they wittingly refuse to see it, least 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 ⟨p. 119⟩far from them.
〈…〉 ted speaches and multitude of words, make it appeare (if it be not well looked into) to be voyde of blame, yea, commendable. They will not (indeede) affirme that they maintaine sinne, and that they will do a thing though it be euill, (that were too grosse, and in so doing they must shew themselues odious to all (which were no hypocrisie,) and so the impudencie of such, seeing it cannot be hidden, a man would thinke that such sins were like to be the sooner repented of, or else they must needes liue in contempt in the world.1 As wee reade in the gospell, of him which being bidden by his father to goe worke in his vineyarde, answered, hee would ⟨p. 112⟩〈…〉 ⟨p. 113⟩〈…〉 ⟨p. 117⟩〈…〉 ⟨p. 118⟩not: but as hee departed, considering the grossenes of his disobedience, he repented and went. But these of whome I heare speake, call that good which is euill, that so they may be wel thought of among men, though they deserue the contrary, and deceiue their owne hearts with a vaine hope. For they set themselues to hide their finne, which is a sufficient proofe that they cannot prosper:2 and whatsoeuer may come against them, they wittingly refuse to see it, least their consciences should pricke and accuse them of it: and so hardening their hearts, are farre from relenting, and to that end they put away the remembrance of the euill day ⟨p. 119⟩farre from them.
This appeareth in that Pharisee, who being bewrayed by our Saviour to be no such as he vaingloriously boasted himself to be, did yet justify himself and say, Lord I thank thee that I am not as others.1 whereas the righteous man is his own first accuser, yea, laboureth to see his secret sins, & dares not hide,2 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 ⟨p. 120⟩assaulteth the best, but yet he seeth it with deadly dislike how it encumbereth 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; ⟨p. 121⟩but like Gehezai, whose great sin although it was found out of his master the Prophet,3 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 masters business,) so far •he was of from grace though a Prophets 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 ⟨p. 122⟩from clearing himself when he is manifestly convicted in his own conscience: for among all offenders, as such an one as hideth his sin shall not prosper, so he may be sure to be excluded from Gods kingdom, if he abide in his sin.
This appeareth in that Pharisie, who being beewrayed by our Sauiour to be no such as he vainegloriously boasted himselfe to be, did yet iustifie himselfe and say, Lord I thanke thee that I am not as others.1 whereas the righteous man is his owne first accuser, yea, laboureth to see his secret sins, & dares not hide,2 them and ceaseth not till he renounce and confesse the same that he may finde mercie: so farre is he of from playing the part of the hypocrites in setting the best side outward, and seeking to shift, excuse and defend that which is euill. And yet I say not that he is vtterly voyde of hypocrisie, which ⟨p. 120⟩assaulteth the best, but yet he seeth it with deadly dislike how it encombereth him, and (will he nill hee) it doggeth him, but he makes no prouision to fulfill the desires of it, as the other doth, but groaneth vnder the burthen of it and of the like sinnes, till he testifie plainely that he doth not harbour them, as may plainely bee seene in the poore Publican. And who doth not see that he is not the man which is odious for his sinne to the godly that know him, as the other are approued of them: whereas they in whom there is no soundnes nor conscience, but they are slie and slipperie, do discredit themselues, and are neither in fauour with God nor men; ⟨p. 121⟩but like Gehezai, whose great sinne although it was found out of his master the Prophet,3 yet when he would trie what grace there was in him to confesse it, though he had wickedly committed it, he boldly and shamelessely did hide it: and where hee asked him where hee had beene, after hee returned from his horrible facts he had beene about, he answered, thy seruant hath beene no where, (hee meant but where he should and might be, that was about his masters busines,) so farre •he was of from grace though a Prophets seruant. Vse. Therefore let euery one that calls on the name of the Lord lesus be farre from bold maintaining of the least sinne, and ⟨p. 122⟩from clearing himself when he is manifestly conuicted in his owne conscience: for among all offenders, as such an one as hideth his finne shall not prosper, so he may be sure to be excluded from Gods kingdome, if he abide in his sinne.
And this is one of the true 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.
And this is one of the true markes of an hypocrite, illustrated by the true contrary properties of a syncere christian, which two shall be alwayes able to iustifie or condemne him, who will lay his life in the ballances, and be content to trie himselfe as all haue good cause to doe.