Samuels Encounter with Saul, Doctrine 26 – Doctrine 27
Doct. 26. Gods fauour is pretious to the worſt at one time or other.
This being thus opened, whereby wee ſee what his meaning was; now we may the better ſee, what is to be learned from the words. For this is cleere heereby, that though Saul did not feare God vnfeignedly, yet he ſought now to hauehave his ſinnes pardoned, and to doe other duties to God: which cleerely ſheweth that there is a time when Gods merciemercy is in price with euill perſons, and the fauour of God is ſomwhat with them, though for a time they hauehave no ſauour in them: For what is the delight of the moſt, but in that which is tranſitorie, as profit and pleaſure. But as ſuch regard not goodnes, but by fits and in their good moode, ſo they commonly hauehave neuer the fruite therof, but deceiue themſelues, by meanes that they hauehave ſomtimes good motions. For their goodnes is like a morning dewe, Hoſea. 6. 4.as the Prophet ſpeaketh, whereas it ſhould bee conſtant with them, and one time as another. For that which is good in it owne nature, is alwayes, and not in a paſſion to bee eſteemed and ſet by: for it is neuer in kinde, but when it is delighted in. And if that be kinde ſetting by it, then it is the due and fit ſeaſon, to priſe & eſteeme highly of it while we liue, euen alwayes: as the Prophet ſpeaketh; to day if ye will heare his voyce harden not your hearts. 2. Cor. 6. 1.So the Apoſtle willing the Corinthians, that they ſhould non receiue the grace of God (by which he meant the goſpell, in vaine: Luk. 19. 41.tells them that it was the acceptable time for them to receiue and imbrace it, euen then when they might in their health, and when it was preached vntounto them. And for the neglect of this, that they did not know the time of their viſitation, Chriſt made that patheticall lamentation ouer Ieruſalem, ſaying: oh that thou hadſt knowne in this thy day, the things that belong to thy peace, but now they are hidden from thee! And as heauenly things, to wit, Gods merciemercy, and his true ſeruice are alwayes to be accounted of: ſo in what manner they are to be prized; let Dauid tell vsus in that Pſalme wherein hee ſeeketh merciemercy,Pſal. 51. 1 in what a ſeruent manner he did it: Thus hee faith, HaueHave merciemercy on me [O God] according to thy great mercy, and according to the multitude of thy compaſſions, do away mine offences. But with griefe I ſpeake it,Vſe of reproofe. beſide that the better ſort are too too ſlouthful, & make too ſmall account of grace and goodnes: ſo too many driue them off from day to day, and ſay they hope to obtaine them, and the mercy of God at the laſt, as well to their contentment and comfort, as they who hauehave ſought them all the dayes of their life, by which their ſpeach and practiſe: they giuegive fearfull teſtimonie, that they ſhall neuer hauehave any part in them. Thus much of Sauls words in ſeeking forgiuenes of his ſinne.
Secondly,Hipocrites know what Gods due is, though they delight not in it. note in that he now offers to goe worſhip God, that hypocrites know what Gods due is from them and how they ſhould deale with him, in oft and feruent praying to him, and walking with him, and that they do not well when they doe otherwiſe: yea, they go farre that way, eueryevery one as hee hath more knowledge then other, as alſo may bee ſeene heere in Saul, who knew many things concerning his dutie. But vnleſſe it be when they are in trouble or in a good moode, little ſerueth them, but they hauehave ſoone done in any earneſt manner with ſeruing God: for it is certaine they hauehave no delight therein, but draw neare to God with their bodies, their hearts being farre from him.Mat. 15. And when they are driuen to looke to their doings, any thing more then commonly they doe, they ſee that it is nothing, well with them. And if …hey could be brought to examination of them ſeriouſly, they would condemne their courſe vtterly: whereby let them knowe that their painting and diſſembling with God) is nothing leſſe then true ſeruing of him, and that in ſeeking to pleaſe him with the worke done,Vſe. 1. they diſpleaſe him moſt highly. And let this be ſpoken to the ioy of all vpright hearted Chriſtians, for that their reward is great with God, how much a doe ſoeuer they hauehave with men, to hold on conſtantly in their good beginning, but are diſwaded and diſcouraged. For in this ſoundnes of hart (conſtancy in the ſame being added) in one condition of life as in another, to endeauour to obey God, they doe cheerefully differ from the other, and are diſcerned from them. For the hypocrite, as it is ſaid in Iob, Iob. 27.doth not ſerue God alwaies, that is one time as another; in proſperity as aduerſitie.
And let this warne vsus,Vſe. 27. not to vſe the holy ordinances of God, only for a colour, to ſtop the Lords mouth withall, and to ſatisfie him therewith, that is with a forme of worſhip, which is odious alway, the heart being hollow and falſe, but eſpecially when opinion of merit goes with it.
The words cleared. A queſtion How farre forth we may conuerſe with offendors?
VERSE. 26.
And Samuel ſaid vntounto Saul, I will not returne with thee: for thou haſt reiected the the word of the LORD, and the LORD hath reiected thee from being king ouer Iſrael.
WEe hauehave heard how Saul prayed Samuel, to goe with him, that hee might worſhip God, and beſeech him for pardon of his ſinne, and it is ſaid here that Samuel refuſed to goe with him: this was a ſtrange anſwere of Samuel, this ſternenes and techenes of his, (ſome will be ready to ſay) is not to be borne, for what could he hauehave of him more, when hee had confeſſed his ſinne, deſired him to pray for him, and to go with him, that hee might call vponupon God? I ſay Samuel (God reuealing it to him) ſo all this was but dawbing with vntempered morter, Anſwere. and that hee did all this, but for the feare of looſing his kingdome, not for any wearines and deteſtation of his ſinne, for that he extenuated, and layd it vponupon the people: he did not as Dauid when the Prophet Nathan came vntounto him, for he freely confeſſed his ſinne againſt the Lord, and did not lay it vponupon any other: therfore the Prophet anſwered, the Lord hath forgiuen thy ſinne. So durſt not Samuel ſay to Saul, yea, rather therefore he refuſed to goe with him, ſeeing he did not repent, but dealt hollowly, leaſt hee ſhould hauehave allowed him in his ſinne. I grant, that which Saul ſaid was enough to ſatisfice men, who looke but to outward ſignes of repentance, and hauehave not authority to ſearch the heart; but God by his ſpirit reuealed to Samuel a further thing, which when he ſawe, namely Sauls hollow dealing, hee might not conceale 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 vsus who preach the goſpel, and lay forth this and other ſcriptures; If Samuel bee 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 asking vsus counſell from God, what he is to doe, to obtaine pardon of his ſinne, 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 hauing any acceſſe vntounto ſuch perſons, to teach them more diſcretion and reuerence toward them.
Anſwere. I anſwere: what any of vsus 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 and calling from God to doe a meſſage from him to any ſuch, I will declare: and this I ſay; if any ſuch ſhould giuegive 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 meaner perſons alſo: but if God ſhould reueale to vsus,Ier. 5.3. 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 vntounto heart, and acknowledge that his hollow and double dealing with God,Leuit. 19. 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.
Aud by this obiection thusVſe▪ … 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.Three ſort of offendors, & how we are to deale with them. And firſt toward ſuch as giuegive ſmall hope, that there is any ſoundnes and true feare of God in them, but doe ſet a good face vponupon 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,The 1. ſort hollow profeſſors. 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 hauehave any ſuch neare familiarity with them, that thereby they may bee emboldened to remaine in it, as they ſhall eaſily bee, when they ſhall ſee vsus, who profeſſe the renouncing and abhorring of all ſin, to be ſo merry with them, whom we know to liue in open ſin.
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 giuegive them their due, euen the reuerence that belongeth to them, in reſpect of their age, authority, eſtate, degree, or gifts, which they hauehave; but diligently taking heed, as I ſayd, that wee tolerate not, neither allow of their euill wayes.
And ſo doth S. Paul command: if any that is called a brother,1 Cor. 6.11. bee a Fornicator, or couetous, or an Idolater, or a Rayler, or a Drunkard, or an Extortioner, with ſuch an one eat not, neither company: but as he reſtraineth his ſpeech, ſo doe I: that if wee know them not, neither liue with them, or be not yet acquainted, though wee liue with them, wee ſhould not make conſcience of vſing them familiarly: for wee muſt ſhew our ſelues kinde to ſtrangers, and ſuch wee muſt hope to win to God thereby: for els wee muſt goe out of this world. And this I ſay of the duties, to the firſt of the three.2. Sort. Such as offend by weakneſſe.
But to goe to the ſecond ſort: if any of good hope 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 hauehave, by the grace of God, any greater liberty from ſin, and hauehave more freedome to follow the direction of Gods Spirit,Gal. 6. 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.
But to paſſe to the third ſort:3. Sort. Open ſinners. if yee aske whether we ſhould not alſo beare with ſuch, as be open offendours, and caſt away the commandement,Queſt. as yet, and profeſſe that they will not bee ruled by it, leſt if wee winke not at their fault, our owne ſhould not be winked at.
Anſw. I anſwer, in no wiſe wee ought to doe ſo; but caſt our care vponupon God for it, aſſuring our ſelues that hee will keep vsus from ſuch fearfull falls, as long as we heartily deſire to follow the direction, which hee giueth vsus, and that hee will ueuer the ſooner giuegive vsus ouer to Satan,Note. for our hating and diſallowing of ſinne, in other wicked perſons. But will keepe vsus the rather, that ſuch foule blots fall not out in our ſelues, when wee in a good conſcience, doe abhorre them deadly in others.
And thus I hauing anſwered, how wee ought to behaue our ſelues, toward theſe three ſorts; I conclude, that wee ſhould follow Samuels practice here, toward ſuch as Saul was, as knowledge guideth, who did not neglect, but take an opportunity, to admoniſh and aduiſe Saul, ſo long as there was hope; but when hee profeſſed to turne from his ſinne, and yet euen then dealt hollowly and doubly; Samuel would not allow, nor beare him in it, but ſought to depart from him, rather rhen hee would goe with him to worſhip God, in the caſe hee was in, as hee would hauehave had him. Euen ſo, when men in their words and deedes, bewray their treachery againſt God, tell them of it, as long as they will heare it; but, if they caſt that louing admonition off, and put away the Word of God from guiding them, leaue them in it, rather then hauehave 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 louelove and pitty them, that when God ſhall giuegive further opportunity, wee may doe them good. As the Apoſtle to the Theſſalonians exhorteth in the like caſe.
Doct. 26. We muſt doe nothing, of which we cannot yeeld good reaſon.
Thus much of Samuels refuſing to goe with Saul; now of the reaſon that hee rendred, why he would not goe with him, and that was, becauſe hee had caſt off the Word of the Lord. For which cauſe, the Lord had alſo caſt him off, from being King. In which words, conſider two things, the firſt concerneth Samuel, the other Saul From the firſt wee learne, that wee ſhould bee able to yeeld a reaſon of our doings alwayes, and ſhew it alſo, when it is expedient ſo to doe. For if we cannot render a reaſon of them, wee doe them ſlightly, at leaſt, if not raſhly and dangerouſly: ſo that we may bee aſhamed to men ward, and repent before God. And that which S. Peter requireth concerning our religion and faith; that we ſhould bee ready alwayes to giuegive an anſwer to eueryevery man that asketh of vsus, a reaſon of the hope that is in vsus:1 Pet. 3. 15 that rule, I ſay, holdeth with the like equity in our conuerſation, that wee ſhould bee ready to giuegive a reaſon, why we liue thus, or ſo; and why we doe this, or that.
And the very heathen Cicero aduiſeth, that a wiſe man ſhould doe nothing, whereof hee cannot yeeld a probable reaſon. All that I hauehave ſayd, is to the iuſt reproofe of ſuch, as hauehave 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 giuegive a reaſon of their doings. But it is not meat for wiſe Chriſtians to hang and depend on mens mouthes, for the allowance and commendation of their doings, whether they bee good or no: but to goe by a better rule, to wit, of examining and obſeruing their wayes, ſo that they may truly ſay, they hauing weighed them in the waights of the Sanctuary, I meane, by the Word of God, that ſo they may be able to ſee, that they hauehave done them in a good conſcience.Pſal. 119. 59. 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.