Samuel had dissuaded them before; he reproves them not until now. If he had thus bent himself against them, ere the settling of the election, he had troubled Israel in that which God took occasion by their sin to establish; his opposition would have savoured of respects to himself, whom the wrong of this innovation chiefly concerned. Now therefore, when they are sure of their king, and their king of them; when he hath set even terms betwixt them mutually, he lets them see how they were at odds with God. We must ever dislike sins; we may not ever show it. Discretion in the choice of seasons for reproving is no less commendable and necessary, than zeal and faithfulness in reproving. Good physicians use not to evacuate the body in extremities of heat or cold; wise mariners do not hoist sails in every wind.

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First doth Samuel begin to clear his own innocence, ere he dare charge them with their sin. He that will cast a stone at an offender, must be free himself, otherwise he condemns and executes himself in another person. The conscience stops the mouth of the guilty man, and chokes him with that sin which lies in his own breast, and, having not come forth by a penitent confession, cannot find the way out in a reproof, or, if he do reprove, he doth more shame himself, than reform another. He, that was the judge of Israel, would not now judge himself, but would be judged by IsWhose ox have I taken? whose ass have I taken? or to whom have I done wrong?" No doubt Samuel found himself guilty before God of many private infirmities; but for his public carriage he appeals to men. A man's heart can best judge of himself; others can best judge of his actions. As another man's conscience and approbation cannot bear us out before God, so cannot our own before men; for ofttimes that action is censured by the beholders as wrongful, wherein we applaud our own justice. Happy is that man that can be acquitted by himself in private, in public by others, by God in both. Standers-by may see more. It is very safe for a man to look into himself by others' eyes. In vain shall a man's heart absolve him that is condemned by his actions.

It was not so much the trial of his carriage that Samuel appealed for, as his justification. Not for his own comfort,

so much as their conviction. His inno

unless it shame them, and make them confess themselves faulty. In so many years, wherein Samuel judged Israel, it cannot be but many thousand causes passed his hands, wherein both parties could not possibly be pleased; yet so clear doth he find his heart and hands, that he dare make the grieved part judges of his judgment. A good conscience will make a man undauntedly confident, and dare put him upon any trial; where his own heart strikes him not, it bids him challenge all the world, and take up all comers. How happy a thing is it for man to be his own friend and patron! He needs not to fear foreign broils, that is at peace at home. Contrarily, he that hath a false and foul heart, lies at every man's mercy, lives slavishly, and is fain to daub up a rotten peace with the basest conditions. is not afraid of any light; and therefore dare suffer her wares to be carried from a dim shop-board unto the street-door. Perfect gold will be but the purer with trying; whereas falsehood, being a work of darkness, loves darkness, and therefore seeks where it may work closest.

Truth

This very appellation cleared Samuel; but the people's attestation cleared him more. Innocency and uprightness become every man well, but most public persons, who shall be else obnoxious to every offender. The throne and the pulpit, of all places, call for holiness, no more for example of good, than for liberty of controlling evil. All magistrates swear to do that, which Samuel protesteth he hath done; if their oath were so verified, as Samuel's protestation, it were a shame for the state not to be happy. The sins of our teachers are the teachers of sin; the sins of governors do both command and countenance evil. This very acquitting of Samuel was the accusation of themselves; for how could it be but faulty to cast off a faultless governor? If he had not taken away an ox or an ass from them, why do they take away his authority? They could not have thus cleared Saul at the end of his reign. It was just with God, since they were weary of a just ruler, to punish them with an unjust.

He that appealed to them for his own uprightness, durst not appeal to them for their own wickedness, but appeals to heaven from them. Men are commonly flatterers of their own cases: it must be a strong evidence that will make a sinner convicted in himself. Nature hath so many shifts to cozen itself in this spiritual

verdict, that unless it be taken in the manner, it will hardly yield to a truth; either she will deny the fact, or the fault, or the measure and now, in this case, they might seem to have some fair pretences; for though Samuel was righteous, yet his sons were corrupt. To cut off all excuses, therefore, Samuel appeals to God, the highest judge, for his sentence of their sin, and dares trust to a miraculous conviction. It was now their wheat-harvest; the hot and dry air of that climate did not wont to afford, in that season, so much moist vapour as might raise a cloud, either for rain or thunder. He that knew God could and would do both these without the help of second causes, puts the trial upon this issue. Had not Samuel before consulted with his Maker, and received warrant for his act, it had been presumption and tempting of God, which was now a noble improvement of faith. Rather than Israel shall go clear away with a sin, God will accuse and arraign them from heaven. No sooner hath Samuel's voice ceased, than God's voice begins. Every crack of thunder spake judgment against the rebellious Israelites, and every drop of rain was a witness of their sin; and now they found they had displeased Him which ruleth in the heaven, by rejecting the man that ruled for him on earth. The thundering voice of God, that had lately in their sight confounded the Philistines, they now understood to speak fearful things against them. No marvel if they now fell upon their knees, not to Saul, whom they had chosen, but to Samuel, who, being thus cast off by them, is thus countenanced in heaven.

CONTEMPLATION VII.-OF SAUL'S SACRIFICE.

GOD never meant the kingdom should either stay long in the tribe of Benjamin, or remove suddenly from the person of Saul. Many years did Saul reign over Israel: yet God computes him but two years a king. That is not accounted of God to be done, which is not lawfully done. When God, which chose Saul, rejected him, he was no more a king, but a tyrant. Israel obeyed him still; but God makes no reckoning of him as his deputy, but as an usurper.

Saul was of good years when he was advanced to the kingdom. His son Jonathan, the first year of his father's reign, could lead a thousand Israelites into the field, and give a foil to the Philistines; and

now Israel could not think themselves less happy in their prince than in their king. Jonathan is the heir of his father's victory, as well as of his valour and his estate. The Philistines were quiet, after those first thunderclaps, all the time of Samuel's government; now they begin to stir under Saul.

How utterly is Israel disappointed in their hopes! That security and protection which they promised themselves in the name of a king, they found in a prophet, failed of in a warrior. They were more safe under the mantle than under arms. Both enmity and safeguard are from heaven Goodness hath been ever a stronger guard than valour. It is the surest policy always to have peace with God.

We find, by the spoils, that the Philistines had some battles with Israel which are not recorded. After the thunder had scared them into a peace, and restitution of all the bordering cities, from Ekron to Gath, they had taken new heart, and so enslaved Israel, that they had neither weapon nor smith left among them; yet, even in this miserable nakedness of Israel, have they both fought and overcome. Now might you have seen the unarmed Israelites marching with their slings and ploughstaves, and hooks and forks, and other instruments of their husbandry, against a mighty and well-furnished enemy, and returning laden both with arms and victory. No armour is of proof against the Almighty, neither is he unweaponed, that carries the revenge of God. There is the same disadvantage in our spiritual conflicts: we are turned naked to principalities and powers. Whilst we go under the conduct of the Prince of our peace, we cannot but be bold and victorious.

Vain men think to overpower God with munition and multitude: the Philistines are not any way more strong than in conceit. Thirty thousand chariots, six thousand horsemen, footmen like the sand for number, make them scorn Israel no less than Israel fears them. When I see the miraculous success which had blessed the Israelites in all their late conflicts with these very Philistines, with the Ammonites, I cannot but wonder how they could fear. They, which in the time of their sin found God to raise such trophies over their enemies, run now into caves, and rocks, and pits, to hide them from the faces of men, when they found God reconciled, and themselves penitent. No Israelite but hath some cowardly blood in him. If we had no fear, faith would have no mastery; yet these

fearful Israelites shall cut the throats of these confident Philistines. Doubt and resolution are not measures of our success: a presumptuous confidence goes commonly bleeding home, when an humble fear returns in triumph. Fear drives those Israelites which dare show their heads out of the caves unto Saul, and makes them cling unto their new king. How troublesome were the beginnings of Saul's honour! Surely, if that man had not exceeded Israel no less in courage than in stature, he had now hid himself in a cave, who before hid himself in the stuff. But now, though the Israelites ran away from him, yet he ran not away from them. It was not any doubt of Saul's valour that put his people to their heels; it was the absence of Samuel. If the prophet had come up, Israel would never have run away from their king. While they had a Samuel alone, they were never well till they had a Saul; now they have a Saul, they are as far from contentment, because they want a Samuel: unless both joined together, they think there can be no safety. Where the temporal and spiritual state combine not together, there can follow nothing but distraction in the people. The prophets receive and deliver the will of God; kings execute it. The prophets are directed by God; the people are directed by their kings. Where men do not see God in his ordinances, their hearts cannot but fail them, both in their respects to their superiors, and their courage in themselves. Piety is the mother of perfect subjection. As all authority is derived from heaven, so it is thence established. Those governors that would command the hearts of men, must show them God in their faces.

No Israelite can think himself safe without a prophet. Saul had given them good proof of his fortitude, in his late victory over the Ammonites; but then proclamation was made before the fight, through all the country, that every man should come up after Saul and Samuel. If Samuel had not been with Saul, they would rather have ventured the loss of their oxen, than the hazard of themselves. How much less should we presume of any safety in our spiritual combats, when we have not a prophet to lead us! It is all one, saving that it savours of more contempt, not to have God's seers, and not to use them. He can be no true Israelite, that is not distressed with the want of a Samuel.

As one that had learned to begin his rule in obedience, Saul stays seven days in Gilgal, according to the prophet's direction;

and still he looks long for Samuel, which had promised his presence: six days he expects, and part of the seventh; yet Samuel is not come. The Philistines draw near; the Israelites run away; Samuel comes not; they must fight; God must be supplicated: what should Saul do? Rather than God should want a sacrifice, and the people satisfaction, Saul will command that which he knew Samuel would, if he were present, both command and execute. It is not possible, thinks he, that God should be displeased with a sacrifice: he cannot but be displeased with indevotion. Why do the people run from me, but for want of means to make God sure? What would Samuel rather wish, than that we should be godly? The act shall be the same; the only difference shall be in the person. If Samuel be wanting to us, we will not be wanting to God; it is but an holy prevention to be devout unbidden. Upon this conceit he commands a sacrifice. Saul's sins make no great show, yet are they still heinously taken; the impiety of them was more hidden and inward from all eyes but God's. If Saul were among the prophets before, will he now be among the priests? Can there be any devotion in disobedience! O vain man! what can it avail thee to sacrifice to God against God? Hypocrites rest only in formalities; if the outward act be done, it sufficeth them, though the ground be distrust, the manner unreverence, the carriage presumption.

What, then, should Saul have done? Upon the trust of God and Samuel, he should have staid out the last hour, and have secretly sacrificed himself and his prayers unto that God which loves obedience above sacrifice, Our faith is most commendable in the last act: it is no praise to hold out until we be hard driven. Then, when we are forsaken of means, to live by faith in our God, is worthy of a crown. God will have no worship of our devising: we may only do what he bids us, not bid what he commands not. Never did any true piety arise out of the corrupt puddle of man's brain: if it flow not from heaven, it is odious to heaven. What was it that did thus taint the valour of Saul with this weakness, but distrust? He saw some Israelites go; he thought all would go: he saw the Philistines come; he saw Samuel came not: his diffidence was guilty of his misdevotion. There is no sin that hath not its ground from unbelief; this, as it was the first infection of our pure nature, so is it the true source of all corruption: man could not sin if he distrusted not.

The sacrifice is no sooner ended, than Samuel is come. And why came he no sooner? He could not be a seer, and not know how much he was looked for; how troublesome and dangerous his absence must needs be: he that could tell Saul that he should prophesy, could tell him that he would sacrifice; yet he purposely forbears to come, for the trial of him that must be the champion of God. Samuel durst not have done thus, but by direction from his Master. It is the ordinary course of God to prove us by delays, and to drive to exigents, that we may show what we are. He that anointed Saul, might lawfully from God control him. There must be discretion, there may not be partiality, in our censures of the greatest. God makes difference of sins, none of persons. If we make difference of sins according to persons, we are unfaithful both to God and man. Scarce is Saul warm in his kingdom, when he hath even lost it. Samuel's first words, after the inauguration, are of Saul's rejection, and the choice and establishment of his successor. It was ever God's purpose to settle the kingdom in Judah. He, that took occasion by the people's sin to raise up Saul in Benjamin, takes occasion by Saul's sin to establish the crown upon David. In human probability the kingdom was fixed upon Saul and his more worthy son. In God's decree it did but pass through the hands of Benjamin to Judah. Besides trouble, how fickle are these earthly glories! Saul doubtless looked upon Jonathan as the inheritor of his crown; and behold, ere his peaceable possession, he hath lost it from himself. Our sins strip us not of our hopes in heaven only, but of our earthly blessings. The way to entail a comfortable prosperity upon our seed after us, is our conscionable obedience to God.

CONTEMPLATION VIII.—JONATHAN'S VICTORY AND SAUL'S OATH.

IT is no wonder if Saul's courage was much cooled with the heavy news of his rejection. After this he stays under the pomegranate-tree in Gibeah: he stirs not towards the garrison of the Philistines. As hope is the mother of fortitude, so nothing doth more breed cowardliness than despair. Every thing dismays that heart which God nath put out of protection. Worthy Jonathan, which sprung from Saul, as some sweet imp grows out of a crab-stock, is therefore full of valour, because full of faith. He well knew, that he should have nothing

but discouragements from his father's fear; as rather choosing therefore to avoid all the blocks that might lie in the way, than to leap over them, he departs secretly, without the dismission of his father, or notice of the people; only God leads him, and his armourbearer follows him. O admirable faith of Jonathan, whom neither the steepness of rocks, nor the multitude of enemies, can dissuade from so unlikely an assault! Is it possible, that two men, whereof one was weaponless, should dare to think of encountering so many thousands? O divine power of faith, that in all difficulties and attempts makes a man more than men, and regards no more armies of men than swarms of flies! There is no restraint to the Lord, saith he, to save with many, or by few. It was not so great news that Saul should be amongst the prophets, as that such a word should come from the son of Saul.

But

If his father had but so much divinity, he had not sacrificed. The strength of his God is the ground of his strength in God. The question is not, what Jonathan can do, but what God can do, whose power is not in the means, but in himself. That man's faith is well underlaid, that upholds itself by the omnipotency of God. Thus the father of the faithful built his assurance upon the power of the Almighty. many things God can do, which he will not do. How knowest thou, Jonathan, that God will be as forward, as he is able, to give thee victory? For this, saith he, I have a watch-word from God out of the mouths of the Philistines: "If they say, Come up, we will go up: for God hath delivered them into our hands. If they say, Tarry till we come to you, we will stand still." Jonathan was too wise to trust unto a casual presage. There might be some farfetched conjectures of the event from the word. We will come to you, was a threat of resolution: Come you to us, was a challenge of fear; or, perhaps, Come up to us, was a word of insultation from them that trusted to the inaccessibleness of the place, and multitudes of men. Insultation is from pride; pride argued a fall: but faith hath nothing to do with probabilities, as that which acknowledgeth no argument but demonstration. If there had not been an instinct from God of this assured warrant of success, Jonathan had presumed instead of believing, and had tempted that God whom he professed to glorify by his trust.

There can be no faith where there is no promise; and where there is a promise, there can be no presumption. Words are