to whom some took not exception. It is not possible either to please or displease all men; while some men are in love with vice, as deeply as others with virtue, and some as ill dislike virtue, if not for itself, yet for contradiction. They well saw Saul choosed not himself; they saw him worthy to have been chosen, if the election should have been carried by voices, and those voices by their eyes; they saw him unwilling to hold, or yield, when he was chosen; yet they will envy him. What fault could they find in him whom God had chosen? his parentage was equal, his person above them, his inward parts more above them than the outward. Malecontents will rather devise than want causes of flying out; and rather than fail, the universal approbation of others is ground enough of their dislike. It is a vain ambition of those that would be loved of all. The Spirit of God, when he enjoins us peace, withal he adds, "If it be possible;" and favour is more than peace. A man's comfort must be in himself, the conscience of deserving well.

The neighbouring Ammonites could not have but heard of God's fearful vengeance upon the Philistines, and yet they will be taking up the quarrel against Israel. Nahash comes up against Jabesh-gilead. Nothing but grace can teach us to make use of others' judgments. Wicked men are not moved with ought that falls besides them; they trust nothing but their own smart. What fearful judgments doth God execute every day! Resolute sinners take no notice of them, and are grown so peremptory, as if God had never showed dislike of their ways.

The Gileadites were not more base than Nahash the Ammonite was cruel. The Gileadites would buy their peace with servility, Nahash would sell them a servile peace for their right eyes. Jephthah the Gileadite did yet stick in the stomach of Ammon; and now they think their revenge cannot be too bloody. It is a wonder that he, which would offer so merciless a condition to Israel, would yield to the motion of any delay; he meant nothing but shame and death to the Israelites, yet he condescends to a seven days' respite: perhaps his confidence made him thus careless. Howsoever, it was the restraint of God that gave this breath to Israel, and this opportunity to Saul's courage and victory. The enemies of God's church cannot be so malicious as they would, cannot ap- prove themselves so malicious as they are. God so holds them in sometimes, that a stander-by would think them favourable. The news of Gilead's distress hath soon filled and afflicted Israel; the people think of no remedy but their pity and tears. Evils are easily grieved for, not easily redressed: only Saul is more stirred with indignation than sorrow that God, which put into him a spirit of prophecy, now puts into him a spirit of fortitude. He was before appointed to the throne, not settled in the throne; he followed the beasts in the field, when he should have commanded men.

Now, as one that would be a king no less by merit than election, he takes upon him, and performs the rescue of Gilead; he assembles Israel, he leads them, he raiseth the siege, breaks the troops, cuts the throats of the Ammonites. When God hath any exploit to perform, he raiseth up the heart of some chosen instrument with heroical motions for the achievement. When all hearts are cold and dead, it is a sign of intend

ed destruction.

This day hath made Saul a complete king; and now the thankful Israelites begin to inquire after those discontented mutineers, which had refused allegiance unto so worthy a commander-" Bring those men, that we may slay them." This sedition had deserved death, though Saul had been foiled at Gilead; but now his happy victory whets the people much more to a desire of this just execution. Saul, to whom the injury was done, hinders the revenge-" There shall no man die this day, for to day the Lord hath saved Israel;" that his fortitude might not go beyond his mercy. How noble were these beginnings of Saul! His prophecy showed him miraculously wise, his battle and victory no less valiant, his pardon of his rebels as merciful. There was not more power showed in overcoming the Ammonites than in overcoming himself, and the impotent malice of these mutinous Israelites. Now Israel sees they have a king, that can both shed blood and spare it; that can shed the Ammonites' blood and spare theirs. His mercy wins those hearts whom his val our could not. As in God, so in his deputies, mercy and justice should be inseparable; wheresoever these two go asunder, government follows them into distraction, and ends in ruin. If it had been a wrong offer ed to Samuel, the forbearance of the revenge had not been so commend able, although, upon the day of so happy a deliverance, perhaps it had not been seasonable. A man hath reason to be most bold with himself. It is no praise of mercy, since it is a fault in justice, to remit another man's satisfaction; his own he may.

CONTEMPLATION VI-SAMUEL'S CONTESTATION.

EVERY one can be a friend to him that prospereth. By this victory hath Saul as well conquered the obstinacy of his own people. Now there is no Israelite that rejoiceth not in Saul's kingdom. No sooner have they done objecting to Saul, than Samuel begins to expostulate with them. The same day wherein they began to be pleased, God shows himself angry. All the passages of their proceedings offended him, he deferred to let them know it till now that the kingdom was settled, and their hearts lifted up. Now doth God cool their courage and joy, with a back-reckoning for their forwardness. God will not let his people run away with the arrearages of their sins; but, when they least think of it, calls them to an acount. All this while was God angry with their rejec tion of Samuel; yet, as if there had been nothing but peace, he gives them a victory over their enemies, he gives way to their joy in their election; now he lets them know, that after their peace-offerings he hath a quarrel with them. God may be angry enough with us, while we outwardly prosper. It is the wisdom of God to take his best advantages; he suffers us to go on, till we should come to enjoy the fruit of our sin, till we seem past the danger either of conscience or punishment; then, even when we begin to be past the feeling of our sin, we shall begin to feel his displeasure for our sins; this is only where he loves, where he would both forgive and reclaim. He hath now to do with his Israel. But where he means utter vengeance, he lets men harden themselves to

a reprobate senselessness, and make up their own measure without contradiction, as purposing to reckon with them but once for ever.

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.

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, otherways 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 Israel: "Whose 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. Standersby 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 innocence hath not done him service enough, 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. Truth 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.

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 from 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. the surest policy always to have peace with God.

It is

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 army 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 mas