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cannot charge any earthly thing with the blame of their suffering, they will cast it on heaven. That a man pleads himself guilty of his own wrong, is no common work of God's Spirit. Beth-shemesh bordered too near upon the Philistines. If these men thought the very presence of the ark hurtful, why do they send to their neighbours of Kirjath-jearim, that they might make themselves miserable? Where there is a misconceit of God, it is no marvel if there be a defect of charity. How cunningly do they send their message to their neighbours! They do not say, the ark of God is come to us of its own accord; lest the men of Kirjath-jearim should reply, It is come to you; let it stay with you. They say only, the Philistines have brought it. They tell of the presence of the ark; they do not tell of the success, lest the example of their judgment should have discouraged the forwardness of their relief. And, after all, the offer was plausible; "Come ye down, and take it up to you;" as if the honour had been too great for themselves; as if their modesty had been such, that they would not forestall and engross happiness from the rest of Israel.

It is no boot to teach nature how to tell her own tale; smart and danger will make a man witty. He is rarely constant, that will not dissemble for ease. It is good to be suspicious of the evasions of those which would put off misery. Those of Beth-shemesh were not more crafty than these of Kirjath-jearim (which was the ground of their boldness) faithful. So many thousand Beth-shemites could not be dead, and no part of the rumour fly to them. They heard how thick not only the Philistines, but the bordering Israelites, fell down dead before the ark; yet they durst adventure to come, and fetch it, even from amongst the carcases of their brethren. They had been formerly acquainted with the ark; they knew it was holy, it could not be changeable; and therefore they well conceived this slaughter to arise from the unholiness of men, not from the rigour of God, and thereupon can seek comfort in that which others found deadly. God's children cannot, by any means, be discouraged from their honour and love to his ordinances. If they see thousands struck down to hell by the sceptre of God's kingdom, yet they will kiss it upon their knees; and if their Saviour be a rock of offence, and the occasion of the fall of millions in Israel, they can feed temperately of that whereof others have surfeited to death.

Beth-shemesh was a city of priests and Levites. Kirjath-jearim a city of Judah, where we hear but of one Levite, Abinadab; yet this city was more zealous for God, more reverent and conscionable in the entertainment of the ark, than the other. We heard of the taking down of the ark by the Beth-shemites, when it came miraculously to them: we do not hear of any man sanctified for the atten dance of it, as was done in this second lodging of the ark. Grace is not tied either to number or means. It is in spiritual matters, as in an estate; small helps with good thrift enrich us, when great patrimonies lose themselves in the neglect. Shiloh was wont to be the place which was honoured with the presence of the ark. Ever since the wickedness of Eli's sons, that was forlorn and desolate, and now Kirjathjearim succeeds into this privilege. It did not stand with the royal liberty of God, no, not under the law, to tie himself unto places and persons. Unworthiness was ever a sufficient cause of exchange. It was not yet his time to stir from the Jews, yet he removed from one province to another. Less reason have we to think, that so God will reside amongst us, that none of our provocations can drive him from us.

Israel, which had found the misery of God's absence, is now resolved into tears of contrition and thankfulness upon his return. There is no mention of their lamenting after the Lord while he was gone; but when he was returned, and settled in Kirjath-jearim, the mercies of God draw more tears from his children, than his judgments do from his enemies. There is no better sign of good nature or grace, than to be won to repentance with kindness. Not to think of God, except we be beaten into it, is servile. Because God was come again to Israel, therefore Israel is returned to God: if God had not come first, they had never come. If he, that came to them, had not made them come to him, they had been ever parted. They were cloyed with God, while he was perpetually resident with them: now that his absence had made him dainty, they cleave to him fervently and penitently in his return. This was it that God meant in his departure, a better welcome at his coming back.

I heard no news of Samuel, all this while the ark was gone. Now when the ark is returned and placed in Kirjath-jearim, I hear him treat with the people. It is not like he was silent in this sad desertion of God; but now he takes full advantage of the professed contrition of Israel, to deal

with them effectually, for their perfect conversion unto God. It is great wisdom, in spiritual matters, to take occasion by the forelock, and to strike while the iron is hot. We may beat long enough at the door, but till God have opened, it is no going in; and, when he hath opened, it is no delaying to enter. The trial of sincerity is the abandoning of our wonted sins. This Samuel urgeth: "If ye be come again unto | the Lord with all your heart, put away the strange gods from among you, and Ashtaroth." In vain had it been to profess repentance, whilst they continued in idolatry. God will never acknowledge any convert that stays in a known sin. Graces and virtues are so linked together, that he which hath one, hath all. The partial conversion of men unto God is but hateful hypocrisy. How happily effectual is a word spoken in season! Samuel's exhortation wrought upon the hearts of Israel, and fetched water out of their eyes, suits and confessions and vows out of their lips, and their false gods out of their hands; yet it was not merely remorse, but fear also, that moved Israel to this humble submission.

The Philistines stood over them still, and threatened them with new assaults; the memory of their late slaughter and spoil was yet fresh in their minds; sorrow for the evils past, and fear of the future, fetched them down upon their knees. It is not more necessary for men to be cheered with hopes, than to be awed with dangers. Where God intends the humiliation of his servants, there shall not want means of their dejection. It was happy for Israel that they had an enemy. Is it possible that the Philistines, after those deadly plagues which they had sustained from the God of Israel, should think of invading Israel? Those that were so mated with the presence of the ark, that they never thought themselves safe till it was out of sight, do they now dare to thrust themselves upon the new revenge of the ark? It slew them while they thought to honour it; and do they think to escape whilst they resist it? It slew them in their own coasts; and do they come to it to seek death? Yet, behold, no sooner do the Philistines hear that the Israelites are gathered to Mizpeh, but the princes of the Philistines gather themselves against them. No warnings will serve obdurate hearts: wicked men are even ambitious of destruction. Judgments need not go to find them out; they run to meet their bane.

The Philistines come up, and the Israelites fear; they that had not the wit to fear, whilst they were not friends with God,

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have not now the grace of fearlessness, when they were reconciled to God. Boldness and fear are commonly misplaced in the best hearts: when we should tremble, we are confident: and when we should be assured, we tremble. Why should Israel have feared, since they had made their peace with the God of hosts? Nothing should affright those which are upright with God. The peace which Israel had made with God was true, but tender. They durst not trust their own innocency, so much as the prayers of Samuel: "Čease not to cry to the Lord our God for us." In temporal things, nothing hinders but we may fare better for other men's faith than for our own. It is no small happiness to be interested in them which are favourites in the court of heaven. One faithful man, in these occasions, is more worth than millions of the wavering and uncertain.

A good heart is easily won to devotion. Samuel cries, and sacrificeth to God: he had done so, though they had entreated his silence, yea, his forbearance. While he is offering, the Philistines fight with Israel, and God fights with the Philistines: "The Lord thundered with a great thunder that day, upon the Philistines, and scattered them.' Samuel fought more upon his knees, than all Israel besides. The voice of God answered the voice of Samuel, and speaks confusion and death to the Philistines. How were the proud Philistines dead with fear ere they died, to hear the fearful thunder-claps of an angry God against them! to see that heaven itself fought against them! He that slew them secretly, in the revenges of his ark, now kills them with open horror in the fields. If presumption did not make wicked 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 put off his old servants; their age endeareth them to him the more: if we be not unfaithful to him, he cannot be unconstant 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 Îoins 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 them up judges, would have found time to raise them up kings. Their curious and inconstant newfangledness will not abide to stay it, but with an 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 over-forward 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, such 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 recall 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 in his own case, but as a prophet of God, as a friend of his opposite. He prays to God for advice; he foretells 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 disdained 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 is diversity of relations and offices, so there is of dispositions: those which are excellent in some, attain not to a mediocrity in others. 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, whilst 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

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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. Šaul 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 emptyhanded, 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 mixt 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 fivepence. They had learned, that thankfulness was not to be measured of good men, by the weight, but by the will of the retributor. How much more will God accept the small offerings of his weak servants, when he sees them proceed from great love!

The very maids of the city can give direction to the prophet: they had listened after the holy affairs; they had heard of the sacrifice, and could tell of the necessity of Samuel's presence. Those that live within the sunshine of religion, cannot but be somewhat coloured with those beams. Where there is practice and example of piety in the better sort, there will be a reflection of it upon the meanest. It is no small benefit to live in religious and holy places. We shall be much to blame, if all goodness fall beside us. Yea, so skilful were these damsels in the fashions of their public sacrifices, that they could instruct Saul and his servant unasked, how the people would not eat, till Samuel came to bless the sacrifice. This meeting was not more a sacrifice, than it was a feast. These two agree well. We have never so much cause to rejoice in feasting, as when we have duly served our God. The sacrifice

was a feast to God, the other to men. The body may eat and drink with contentment, when the soul hath been first fed, and hath first feasted the Maker of both: "Go, eat thy bread with joy, and drink thy drink with a merry heart; for God now accepteth thy works." The sacrifice was before consecrated, when it was offered to God; but it was not consecrated to them, till Samuel blessed it: his blessing made that meat holy to the guests, which was formerly hallowed to God. All creatures were made good, and took holiness from him which gave them their being. Our sin brought that curse upon them, which, unless our prayers remove it, cleaves to them still, so as we receive them not without a curse. We are not our own friends, except our prayers help to take that away which our sin hath brought, that so to the clean all may be clean. It is an unmannerly godlessness to take God's creatures without the leave of their Maker; and well may God withhold his blessing from them which have not the grace to ask it.

Those guests, which were so religious that they would not eat their sacrifice unblessed, might have blessed it themselves. Every man might pray, though every man might not sacrifice; yet would they not either eat, or bless, while they looked for the presence of a prophet. Every Christian may sanctify his own meat; but, where those are present that are peculiarly sanctified to God, this service is fittest for them. It is commendable to teach children the practice of thanksgiving, but the best is ever most meet to bless our tables, and those especially whose office it is to offer our prayers to God,

Little did Saul think, that his coming and his errand were so noted of God, as that it was fore-signified unto the prophet; and now, behold, Samuel is told a day before, of the man, the time, and the place of his meeting. The eye of God's providence is no less over all our actions, all our motions. We cannot go any whither without him; he tells all our steps. Since it pleaseth God, therefore, to take notice of us, much more should we take notice of him, and walk with him, in whom we move. Saul came, besides his expectation, to the prophet: he had no thought of any such purpose, till his servant made this sudden motion unto him of visiting Samuel; and yet God says to his prophet, "I will send thee a man out of the land of Benjamin." The overruling hand of the Almighty works us insensibly, and all our affairs, to his own secret determinations; so as, while we

think to do our own wills, we do his. Our own intentions we may know; God's purposes we know not: we must go the way that we are called, let him lead us to what end he pleaseth. It is our duty to resign ourselves and our ways to the disposition of God, and patiently and thankfully to wait the issue of his decrees. The same God, that fore-showed Saul to Samuel, now points to him: "See, this is the man," and commands the prophet to anoint him governor over Israel. He, that told of Saul before he came, knew before he came into the world, what a man, what a king, he would be; yet he chooseth him out and enjoins his inunction. It is one of the greatest praises of God's wisdom, that he can turn the evil of men to his own glory. Advancement is not ever a sign of love, either to the man or to the place. It had been better for Saul, that his head had been ever dry. Some God raiseth up in judgment, that they may fall the more uneasily; there are no men so miserable as those that are great and evil.

It seems that Samuel bore no great port in his outside, for that Saul, not discerning him either by his habit or attendants, comes to him, and asks him for the seer: yet was Samuel as yet the judge of Israel; the substitution of his sons had not displaced himself. There is an affable familiarity that becometh greatness. It is not good for eminent persons to stand always upon the height of their state; but so to behave themselves, that as their sociable carriage may not breed contempt, so their over-highness may not breed a servile fearfulness in their people.

How kindly doth Samuel entertain and invite Saul yet it was he only that should receive wrong by the future royalty of Saul! Who would not have looked, that aged Samuel should have emulated rather the glory of his young rival, and have looked churlishly upon the man that should rob him of his authority? Yet now, as if he came on purpose to gratify him, he bids him to the feast, he honours him with the chief seat, he reserves a select morsel for him, he tells him ingenuously the news of his ensuing sovereignty: "On whom is set the desire of all Israel? is it not upon thee, and thy father's house?" Wise and holy men, as they are not ambitious of their own burden, so they are not unwilling to be eased, when God pleaseth to discharge them; neither can they envy those whom God lifteth above their heads. They make an idol of honour, that are troubled with their own freedom, or grudge at the pro motion of others.

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