things? It is as clear a demonstration of their disobedience to God, as were "the bleating of the sheep, and the lowing of the oxen," of Saul's hypocrisy.] But in the reply of Saul to his reprover, we see, III. Their vain excuses Saul cast the blame of his misconduct upon the people [Not only does he speak of them as the agents whom he could not control, but he declares that they were the authors of his disobedience, inasmuch as he was constrained to sanction their conduct through fear of their displeasured.] This is the very rock on which all self-complacent Pharisees are wont to stumble [It is not owing to any want of inclination in themselves, that they do not serve God more perfectly, they will say, but to their situation and circumstances in life. It would be in vain for them to stem the torrent that carries all before it. Were they to follow the Lord fully, and to carry into effect the commands of God according to their full import, they should be altogether singular: and therefore they conform to the will of others, not from inclination, but necessity. But let me ask, Are we to obey man in opposition to God? Are we to "follow a multitude to do evil?" Even Saul himself acknowledged, that in such a compliance "he had greatly sinnede:" and we may be sure that no such excuses will avail us at the judgment-seat of Christ.] Let me, then, declare to you, IV. Their impending fate— Saul was rejected of his God [He might have urged in his behalf, that the command which had been given him, left him a discretion to exercise mercy and, at all events, his desire had been to honour God with sacrifices which must otherwise have been withheld. But the commands of God leave nothing to our discretion. We are not at liberty to restrict any one of them; but are bound to execute them all in their full extent. And as Saul, in deviating from God's command, had, in fact, "rejected the word of the Lord, God, in righteous indignation, rejected him."] And what better fate awaits us who limit the commands of God? d ver. 21, 24. e ver. 21, 24. f ver. 23. [It is in vain for us to dispute against the commands of God, as too strict, or too difficult. We are not called to dispute, but to obey. Nor is it a partial obedience that will suffice: nor are we at liberty to commute obedience for sacrifice. Nothing is left to us, but to obey: and, if we would please the Lord, we must "follow him fully:" our obedience must be entire and unreserved: and, if it be not unreserved, we are guilty of direct and positive "rebellion, which is declared by God himself to be, in his sight, even as idolatry:" for, whatever we may think to the contrary, there is little to choose between disobedience to the true God, and obedience to a false ones. I declare, then, to all of you, my Brethren, that, to whatever privileges you have been exalted by God himself, you will have reason to curse the day wherein you ever listened to man in opposition to God, or withheld from God the entire obedience of your souls. By whatever excuses you may palliate such conduct, I declare to you, before God, that it is rebellion against him, and that, as rebels, he will reject you in the day of judgment.] As an IMPROVEMENT of this subject, there is one thing only which I would say; and that is, Take the Holy Scriptures, in every thing, for your guide [Call not any thing "A hard sayingh." You may not be able to understand the reasons of God's commands, or to appreciate his reasons aright, if they were stated to you. Doubtless, to study their real import is your duty: but when that is once ascertained, you have nothing to do but to obey them. You are not to sit in judgment upon them, or to lower their demands. If the whole world urge you to depart from them, you are in no wise to comply. For God you are to live: and, if need be, for God you are to die. It is on these terms alone that you can ever be acknowledged as Christ's disciples. If, then, "you have been called to God's kingdom and glory," see that you "walk worthy of your high calling." "Be faithful unto death, and God will give you the crown of life."] g ver. 23. h John vi. 60. i Matt. x. 38, 39. CCXCIX. SAUL'S DISOBEDIENCE AND PUNISHMENT. 1 Sam. xv. 22, 23. And Samuel said, Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king. THE sins of God's enemies, and especially of those who obstruct his people in their way to Canaan, will certainly be punished: God indeed may bear long with them, even so long as to make them tauntingly exclaim, "Where is the promise of his coming?" but he will surely come at last, to their utter confusion and their eternal condemnation. The Amalekites had very cruelly attacked the Israelites in the wilderness, and without any just occasion. God therefore gave them up to the sword of Joshua, and commanded that his people should in due time inflict upon them far more extensive judgments. The time was now come that their iniquities were full and therefore God commanded Saul to execute upon them the threatening which had been denounced several hundred years before. This command Saul neglected to execute as he should have done; and thereby brought upon himself the heavy displeasure of his God. We behold in our text, I. The sin reproved It might appear a small thing in Saul to spare Agag and the best of the cattle, when he had been enjoined to destroy all; and his vindication of himself to Samuel has an air of plausibility about it, which might almost reconcile us to this act as not very exceptionable: but Samuel, in the words before us, characterises the conduct of Saul, 1. As rebellion [The command which had been given was exceeding plain and strong. The solemnity with which it was given, "Hearken thou," &c.; the reason assigned for it, "What Amalek did to Israel in the way from Egypt;" the minuteness to which the order descended, " Go, smite Amalek, and destroy-utterlyall that they have-and spare them not-but slay man and woman, infant and suckling, ox and sheep, camel and ass:" all this shewed that there was no option left him, no discretion; but that the whole was to be executed according to the a Deut. xxv. 17—19. command. Yet behold, through pride and covetousness he departed from the command, sparing Agag, to grace his triumph; and preserving the best of the flocks and herds, to enrich himself and his people. Thus by executing the command in part, and violating it in part, he shewed, that he made his own will, and not the will of God, the rule of his conduct. And what was this but rebellion against the Most High? It was justly so characterised by Samuel: and such is the interpretation which God will surely put on such conduct, wheresoever it be found. To be "partial in the law" is, in fact, to set aside the law; and to "offend against it willingly in any one point, is to be guilty of all b" -] 2. A stubbornness [Saul, on meeting Samuel, took credit to himself for having fulfilled the will of God. Thus it is that sin blinds the eyes of men, and puffs them up with a conceit of having merited the divine approbation by actions which in their principle and in their measure have been radically wrong. Samuel, to convince him of his sin, appealed to "the bleating of the sheep, and the lowing of the oxen:" but Saul, with stubbornness of heart, persisted in avowing his innocence: yea, after the strongest remonstrances on the part of Samuel, authorized as they were, and commanded, by God himself, he still maintained, that he had done his duty, and that the people only were to blame; nor were they materially wrong, since they had consulted no interest of their own, but only the honour of their God. Here we see how sin hardens the heart also, and disposes men to resist conviction to the uttermost. Thus it was with our first parents at the first introduction of sin into the world: both of them strove to cast off the blame from themselves, the man on his wife, and the woman on the serpent: and how ready we are to tread in their steps, every day's observation and experience will teach us --- -] Let us next turn our attention to, II. The reproof administered In our eyes perhaps this act of Saul may appear to have been only a slight and well-intentioned error; but in the sight of God it was a very grievous sin: for "rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry." Whatever we may imagine, the neglecting to serve the true God is but little different, in the estimation of our Judge, b Jam. ii. 10. c ver. 13. d ver. 14-21. e Gen. iii. 12, 13. from the engaging in the service of a false god. Hence we find that the reproof administered was precisely such as the occasion called for. We shall consider it in two points of view; 1. As exposing his sin [We are not to imagine that Samuel intended to disparage the sacrifices which God had commanded. The many testimonies which God had given of his favourable acceptance of them sufficiently shewed, that, when offered in a becoming manner, with humility of mind and a view to the Sacrifice which should in due time be offered, they were highly pleasing in his sight. But, if put in competition with moral duties, and substituted for obedience, they are hateful in the sight of God'. He "requireth truth in the inward parts;" and more values the tribute of a thankful or contrite heart, than the cattle on a thousand hills. The excuse therefore that was offered by Saul was only a mockery and an insult to his God. whoever shall attempt a commutation of outward services for inward integrity of heart and life, or shall think to atone for the want of one by the abundance of the other, will deceive himself to his eternal ruinh -] 2. As denouncing his punishment [God had before threatened to deprive him of the kingdom for presuming to offer sacrifices without waiting for Samuel according as he had been enjoined; and now that punishment was irreversibly decreed1. A sign too was now given him, that it should in due time be executed as he rent the garment of Samuel, whom he endeavoured to detain, so would God rend from him that kingdom, which he was so unworthy to possess. This itself was indeed but a slight punishment: but it was emblematic of the loss of God's eternal kingdom; a loss which no finite intellect can appreciate. Yet is that the loss which every creature shall sustain, who by his rebellion offends God, and by stubborn_impenitence cuts off himself from all hope of mercy We will conclude the subject with some ADVICE arising from it: 1. Learn how to estimate the path of duty [We are very apt to think that right which is most agreeable to our own wishes; and to lean rather to that which will f Isai. i. 11-16. h Matt. xxiii. 23. VOL. III. g Ps. 1. 8-14. and li. 16, 17. i ver. 26. |
