men mad, they would never lift their hand against the Almighty; what are they in his hands, when he is disposed to vengeance?

CONTEMPLATION IV.

THE MEETING OF SAUL AND SAMUEL.

SAMUEL began his acquaintance with God early, and continued it long. He began it in his long coats, and continued to his grey hairs. He judged Israel all the days of his life. God doth not use to cast off his old servants, their age endeareth them to him the more; if we be not unfaithful to him, he cannot be inconstant to us. At last his decayed age met with ill partners, his sons for deputies, and Saul for a king. The wickedness of his sons gave the occasion of a change. Perhaps Israel had never thought of a king, if Samuel's sons had not been unlike their father. Who can promise himself holy children, when the loins of a Samuel, and the education in the temple, yielded monsters? It is not likely, that good Samuel was faulty in that indulgence, for which his own. mouth had denounced God's judgment against Eli: yet this holy man succeeds Eli in his cross, as well as his place, though not in his sin, and is afflicted with a wicked succession. God will let us find, that grace is by gift, not by inheritance.

I fear Samuel was too partial to nature in the surrogation of his sons; I do not hear of God's allowance to this act if this had been God's choice, as well as his, it had been like to have received more blessing, Now all Israel had cause to rue, that these were the sons of Samuel: for now the question was not of their virtues, but of their blood; not of their worthiness, but their birth. Even the best heart may be blinded

with affection. Who can marvel at these errors of parents' love, when he, that so holily judged Israel all his life, misjudged of his own sons?

It was God's ancient purpose to raise up a king to his people. How doth he take occasion to perform it, but by the unruly desires of Israel; even as we say of human proceedings, that ill manners beget good laws. That monarchy is the best form of government, there is no question; good things may be ill desired; so was this of Israel. If an itching desire of alteration had not possessed them, why did they not rather sue for a reformation of their governors, than for a change of government? Were Samuel's sons so desperately evil, that there was no possibility of amendment? or, if they were past hope, were there not some others to have succeeded the justice of Samuel, no less than these did his person? What needed Samuel to be thrust out of place? What needed the ancient form of administration to be altered? He, that raised up their judges, would have found time to raise them up kings. Their curious and inconstant newfangleness will not abide to stay it, but with a heady importunity labours to over-hasten the pace of God. Where there is a settled course of good government, howsoever blemished with some weaknesses, it is not safe to be overforward to a change, though it should be to the better. He, by whom kings reign, says, they have cast him away, that he should not reign over them, because they desire a king to reign over them. Judges were his own institution to his people, as yet kings were not; after that kings were settled, to desire the government of judges had been a much more seditious inconstancy. God hath not appointed to every time and place those forms which are simply best in themselves, but those which are best to them unto whom they are appointed; which we may neither alter till he begin, nor recal when he hath altered.

This business seemed personally to concern Samuel,

yet he so deals in it, not as a party, not as a judge of his own case, but as a prophet of God, as a friend of his opposite. He prays to God for advice, he foretels the state and courses of their future king. Wilful men are blind to all dangers, are deaf to all good counsels. Israel must have a king, though they' pay never so dear for their longing. The vain affectation of conformity to other nations overcomes all discouragements. There is no readier way to error, than to make others' examples the rule of our desires or actions. If every man have not grounds of his own, whereon to stand, there can be no stability in his resolutions or proceedings.

Since then they choose to have a king, God himself will choose and appoint the king which they shall have. The kingdom shall begin in Benjamin, which was to endure in Judah. It was no probability or reason this first king should prove well, because he was abortive; their humour of innovation deserved to be punished with their own choice. Kish, the father of Saul, was mighty in estate; Saul was mighty in person, overlooking the rest of the people in stature, no less than he should do in dignity. The senses of the Israelites could not but be well pleased for the time, howsoever their hearts were afterwards. When men are carried with outward shows, it is a sign that God means them a delusion.

How far God fetches his purposes about! The asses of Kish, Saul's father, are strayed away; what is that to the news of a kingdom? God lays these small accidents for the ground of greater designs. The asses must be lost, none but Saul must go with his father's servant to seek them; Samuel shall meet them in the search; Saul shall be premonished of his ensuing royalty. Little can we, by the beginning of any action, guess at God's intention in the conclusion.

Obedience was a fit entrance into sovereignty. The service was homely for the son of a great man, yet he refuseth not to go, as a fellow to his father's

servant, upon so mean a search. The disobedient and scornful are good for nothing, they are neither fit to be subjects nor governors. Kish was a great man in his country, yet he disdaineth not to send his son Saul upon a thrifty errand, neither doth Saul plead his disparagement for a refusal. Pride and wantonness have marred our times. Great parents count it a disreputation to employ their sons in courses of frugality; and their pampered children think it a shame to do any thing; and so bear themselves, as those that hold it the only glory to be either idle or wicked.

Neither doth Saul go fashionably to work, but does this service heartily and painfully, as a man that desires rather to effect the command, than please the commander. He passed from Ephraim to the land of Shalisha, from Shalisha to Salim, from Salim to Jemini, whence his house came, from Jemini to Zuph; not so much as staying with any of his kindred so long as to victual himself. He, that was afterward an ill king, approved himself a good son. As there are

diversities of relations and offices, so there is of dispositions; those, which are excellent in some, attain not to a mediocrity in other. It is no arguing from private virtues to public; from dexterity in one station, to the rest. A several grace belongs to the particular carriage of every place whereto we are called, which if we want, the place may well want us.

There was more praise of his obedience in ceasing to seek, than in seeking. He takes care, lest his father should take for him; that, while he should seem officious in the less, he might not neglect the greatest. A blind obedience, in some cases, doth well; but it doth far better, when it is led with the eyes of discretion; otherwise we may more offend in pleasing, than in disobeying.

Great is the benefit of a wise and religious attendant; such a one puts us into those duties and actions which are most expedient, and least thought of. If Saul had not had a discreet servant, he had returned

but as wise as he came: now he is drawn in to consult with the man of God, and hears more than he hoped for. Saul was now a sufficient journey from his father's house; yet his religious servant, in this remoteness, takes knowledge of the place where the prophet dwells, and how honourably doth he mention him to his master! "Behold in this city is a man of God, and he is an honourable man; all that he saith cometh to pass.' God's prophets are public persons; as their function, so their notice concerns every man. There is no reason God should abate any of the respect due to his ministers under the Gospel. St. Paul's suit is both universal and everlasting. " I beseech you brethren, know them that labour amongst you."

The chief praise is to be able to give good advice; the next is, to take it. Saul is easily induced to condescend. He, whose curiosity led him voluntarily at last to the witch of Endor, is now led at first, by good counsel, to the man of God; neither is his care in going less commendable, than his will to go. For, as a man that had been catechized not to go unto God empty handed, he asks, "What shall we bring unto the man? what have we?" The case is well altered in our times. Every man thinks, what may I keep back? There is no gain so sweet, as of a robbed altar; yet God's charge is no less under the Gospel, "Let him that is taught make his teacher partaker of all." As this faithful care of Saul was a just presage of success, more than he looked for, or could expect; so the sacrilegious unthankfulness of many, bodes that ruin to their soul and estate, which they could not have grace to fear.

He, that knew the prophet's abode, knew also the honour of his place; he could not but know that Samuel was a mixed person, the judge of Israel, and the seer: yet both Saul and his servant purpose to present him with the fourth part of a shekel, to the value of about our five pence. They had learned, that thank