1 Sam. 13:11–13.

1 Sam. 13:11–13.

Let us then consider,

  I.      His character—

It must be confessed that there was in him much amiss. He appears to have been too much actuated by,

  1.      A vindictive spirit—

[He knew indeed the peculiar commission given him: but yet in executing that commission he seems to have been influenced more by personal considerations than by true patriotism. His first slaughter of thirty Philistines was an act of revenge for the treachery which he had experienced at his bridal-feast, both from the bride herself, and all his pretended friends. When he returned afterwards to be reconciled to his wife, and found her given by her own father to another man, he executed the strange device of tying three hundred foxes together, two and two, by their tails, with a fire-brand or torch between each couple, and sending them in among the ripe corn, and the sheaves already cut, as also among the vines and olives; by which he devastated a great extent of country. And, notwithstanding the Philistines themselves, on hearing of the reason of this conduct, avenged him on his wife and father-in-law by burning them to death, yet was he bent on further vengeance, and “slew the Philistines, hip and thigh, with a great slaughter.”

After this we do not wonder that the Philistines sought to take him: we only wonder that his own countrymen did not embrace this opportunity of uniting with him to shake off the yoke of their oppressors. The tribe of Judah, amongst whom Samson had taken refuge, were only alarmed for their own safety; and, to screen themselves, engaged to apprehend him, and deliver him up to the Philistines. On their swearing not to destroy him themselves, Samson surrendered up himself to them; and suffered them to bind him with two new cords. The Philistines seeing him brought to them a prisoner, exulted greatly, and shouted aloud for joy: but their joy was soon turned into sorrow: for Samson burst the cords asunder, as easily as flax is consumed by fire; and, with the jaw-bone of an ass, which he found near him, he slew no less than a thousand men.

Now we do not mean to ascribe the whole of this to mere revenge; for we doubt not but that he was moved to it by the Spirit of God: but as Jehu afterwards was actuated by pride even whilst in other respects he was under a divine impulse, so was Samson too much under the influence of a vindictive spirit, whilst in other respects he was executing the designs of Heaven.]

  2.      A vain-glorious spirit—

[On this last occasion, when God had vouchsafed to him so great a deliverance, we should have expected that he would have been forward to give God the glory: but behold, he took all the honour to himself: “With the jaw-bone of an ass, heaps upon heaps, with the jaw-bone of an ass have I slain a thousand men.” How lamentable, that at such a time he should forget by whom this miracle had been wrought, and should so provoke to jealousy his heavenly Benefactor! This, it is true, is but too common: but how evil it is in the sight of God, we may see in the judgment inflicted for it on a heathen prince; who, when applauded for his eloquence, omitted to give the glory unto God: he was smitten with a mortal disease, and “eaten up of worms.”]

  3.      A spirit of lewdness and incontinence—

[Here was his great failing. His first connexion in marriage was imprudent, but not sinful: but when that tie was dissolved by the death of his wife, he seems to have entertained no more thoughts of an honourable connexion, but addicted himself to an unlawful commerce with harlots. On one occasion, for the gratification of his sinful appetites, he put himself in the power of his Philistine enemies, and would have fallen a sacrifice to their rage, if he had not, beyond all reasonable expectation, risen at midnight from the harlot’s bed, and, by supernatural strength, borne away the gates of the city which had been barred against him. At another time he became enamoured of a woman, called Delilah: and the violence of his attachment to her was ere long the occasion of his death. Bribed by the Philistines, she sought to obtain from him information respecting the source of his great strength. He to amuse her, and to avoid a disclosure of so important a secret, told her various things, and submitted to various experiments; all of which issued in wonderful displays of his strength. But at last, “wearied to death” by her incessant importunity, he madly confided to her the secret, ‘That his strength would vanish if only his locks were cut, since they were the badge of his Nazariteship, and the token or seal of his consecration to God: that seal once broken, the blessings which God had conferred upon him as a Nazarite would be forfeited and lost.’ She now saw that she had gained her point, and prepared every thing for his destruction. But would not one have thought that after such a disclosure he would have taken care not to put himself in her power? Yet behold, he soon afterwards fell asleep with his head in her lap; and afforded her an opportunity of employing a man to cut off his hair. This being done, she woke him, as on former occasions; and he, unconscious that the Lord had departed from him, went forth to shake himself as at other times. But now his strength was gone; and the Philistines seized him and put out his eyes, and bound him with fetters of brass, and made him grind in a prison. What an awful example is here of the miseries consequent upon unbridled lust! The infatuation it produces is beyond all conception. Verily the fetters of brass id not form a stronger bond for his feet, than ungoverned passions make for the souls of men. Even reason and common sense often appear to fail the persons who are under their influence; insomuch that, with temporal and eternal ruin before their eyes, they rush on, till they bring upon themselves the miseries which they would not shun.]

How in the midst of all this wickedness can he be deemed a saint?

[We must make great allowance for the dispensation under which he lived, and the peculiar darkness of his times. But God forbid that we should vindicate such conduct as his! We apprehend that we must look for his piety rather in his latter days than at any time previous to his confinement at Gaza. Certainly his early days were marked with a pious submission to his parents: and it is probable, that, in his wonderful exertions, there was more of affiance in God, and a regard for Israel’s welfare, than appears upon the face of the history. Moreover, when God rebuked his pride by suffering him to be in danger of perishing through thirst, he betook himself to prayer, and obtained a miraculous supply of water from God, by a well opened, not in the jaw-bone, as the translation imports, but in Lehi, as the marginal rendering more justly intimates; the place being by anticipation called Lehi, in reference to this feat wrought by the jaw-bone.]

But in our text we see the greatest proof of his piety; as will more fully appear, whilst we consider,

  II.      His end—

[Like Manasseh, this ill-fated Judge humbled himself in his affliction, and sought the Lord. Of this there is abundant evidence in his prayer. We grant that even here there seems to be a remnant of that vindictive spirit which we have before noticed: but we are willing to hope, that it was the cause of God and of Israel that he desired to avenge, rather than his own. The compliance of God with his request seems to warrant this conjecture. Indeed God’s honour, if we may so speak, required such a signal act of vengeance to be inflicted on his enemies. The Philistines had assembled in a spacious edifice, to offer a great sacrifice to Dagon, their idol-god. To him they ascribed praise and honour, as having triumphed over the God of Israel. Thousands of their chief men and women were assembled in the place, and three thousand others on the roof; and Samson was brought forth, to be made an object of profane mirth and triumph. Then it was that Samson offered this prayer, and willingly devoted himself to death, that he might be an instrument of God’s vengeance on them. The place was supported by two contiguous pillars: and God enabled him, by a wonderful exertion of strength, to pull down the pillars in an instant, and thus to overwhelm at once the whole assembly. He fell indeed himself in the common ruin: but in his death he reminds us of that adorable Saviour, who “triumphed over principalities and powers upon the cross,” and “by death overcame him that had the power of death, and delivered those who through fear of death were all their lifetime subject to bondage.”

Here we cannot but contemplate the benefit of affliction. At Lehi, it was rendered serviceable to humble his pride; and at Gaza it brought him fully to repentance. We are ready to pity the degraded Judge of Israel when we see him reduced to such a state of misery by his enemies: but, if we pity the man, we congratulate the sinner; to whose final salvation these heavy trials were made subservient: and we congratulate all, whatever their afflictions be, who find them overruled for so great a good.]

  This subject may well be IMPROVED,

  I.      For warning—

[How painful is it to see a person, who had been consecrated to God from his first conception in the womb, and who had given early hopes of fulfilling the desires of his parents and the designs of God, abandoning himself to the lawless indulgence of his appetites and passions! Yet thus it is with many, whose parents have watched over them with the tenderest care, and prayed for them with the most pious solicitude — — — O that those who think lightly of such sins would ponder the cautions given them by Solomong — — — and learn betimes to “abstain from fleshly lusts, which war against the soul!”]

  2.      For encouragement—

[Great as was the sin of Samson, and justly as he merited the judgments which he brought upon himself, he found mercy of the Lord at last: and sure we are, that every penitent, whatever his crimes may have been, shall obtain mercy, if only he flee for refuge to that Saviour whose “blood cleanseth from all sin.” We mean not by this observation to encourage any in the indulgence of sin, from a hope that they shall at last repent of it and be saved: for how do they know that they shall live to repent, or that, if their lives be prolonged, repentance will be given them? But, if any are desirous of humbling themselves for sin before God, let them not despair of mercy: let them rather expect, that God, who delighteth in mercy, will be gracious unto them; that he will refresh their weary souls in their deepest extremity; and that, before he take them hence, he will give them victory over all their spiritual enemies; so that with their dying breath they shall sing, “Thanks be to God who giveth us the victory through our Lord Jesus Christ!”]

CCLXXVI

MICAH’S FALSE CONFIDENCE

  Judg. 17:13.

Then said Micah, Now know I that the Lord will do me good, seeing I have a Levite to my priest.

IN the history before us we see the commencement of that defection to idolatry, which at no distant period prevailed throughout all the tribes of Israel. The account in point of time precedes the reign of the Judges; for it occurred whilst Phinehas, the grandson of Aaron, was the high-priest, and consequently soon after the death of Joshua. And, as being the first step of Israel’s departure from God, it is related more circumstantially than its intrinsic importance seems otherwise to have deserved.

Micah was of the tribe of Ephraim. He had stolen from his mother a large sum of money which she had amassed: but from a dread of the curses which she had imprecated on the head of the guilty person, he had confessed his crime, and restored the money. She, pleased with the repentance of her son, would have given him the money: but he persisting in the refusal of it, she gave two hundred shekels of silver out of the eleven hundred which she had recovered, to form a graven image and a molten image; which she gave to her son, that he might have them to consult on all occasions. He on his part appropriated to them an apartment of his house for a temple, and consecrated his son to be a priest, to officiate before them with an ephod, which was made for his use. But a Levite, who wanted employment, coming that way, Micah engaged him to minister before the idols; and concluded, that now he could not fail of being happy, since he had a duly authorized person for his priest.

Just at that time the Danites, who had not yet gained possession of all the land that had been as signed them, determined to go up to Laish, and seize it for their inheritance. But previous to their attack upon the inhabitants, they sent forth spies to search out the state of the people, in order that they might the better judge what force to send against them, and what prospect there was of ultimate success. These spies coming to Mount Ephraim, where Micah lived, desired him to consult God through the medium of his idols; and received from him an encouraging reply. The report of the spies being favourable, six hundred Danites went forth upon the expedition; and coming to the house of Micah in their way, robbed him of his idols, and bribed his priest to accompany them, and to minister to them, as he had done to Micah. After they had succeeded in destroying the inhabitants of Laish, and in taking possession of their land, they set up these idols for their gods, and thus established idolatry, which in process of time spread over the whole land.

But it is not of idolatry in general that we propose to speak, but only of that particular modification of it which Micah established, and of the confidence which he expressed, when his newly-invented religion was made to bear some faint resemblance to the Mosaic ritual. This so exactly represents the false confidences to which ungodly men of every age resort, that we shall find it a very profitable subject for our present consideration.

We take occasion then from our text to notice,

  I.      The false confidences of ungodly men—

The worship established by Micah was a mixture of heathenism and of the Jewish ritual: it was heathenism, as far as it had respect to idols; and it was Judaism, as far as the use of an ephod and the ministration of a Levite were concerned. But, faint as its resemblance was to any thing authorized by God, it was sufficient in Micah’s judgment to justify a most assured confidence in the divine favour.

Somewhat of a similar mixture is the religion of the generality in the present day—

[It is a combination of Heathenism, and Judaism, and Christianity. It is in part Heathenism. What are the views which men in general have of God, but such as were entertained by the heathen philosophers? We have, it is true, clearer views of the unity of God: but of his perfections we have scarcely juster apprehensions than the heathen had. Christians in general account of God as a Being who is but little interested about the affairs of this world, either in a way of present control, or of future retribution. All, in their apprehension, is left either to chance, or to the will of man: and, provided only some of the more heinous sins be not committed by us, the state of our minds and the habits of our lives will pass altogether unnoticed by him. To see the hand of God in every thing; to expect from him the blessings which we ask at his hands; to be sensible of his favour or displeasure; to regard him as pledged to order all things for his people’s good; and to rest assured, that he will fulfil to us his promises; is, in the estimation of the world at large, no better than presumptuous pride and enthusiastic folly: so entirely do they exclude Jehovah from the government of the world, and reduce him to the state of the god of Epicurus. In like manner the morality of men in general is simply that of the wiser heathens; the more refined and exalted requirements of Christianity being deemed unnecessarily precise, and absurdly strict. An entire deadness to the world, and devotedness to God, are never contemplated by them, but as the dictates of ascetic gloom or fanatical conceit.

Whilst in their principles they sink into heathenism, in their adherence to forms they trench on Judaism. Every sect has its favourite forms, which, though of human origin only, are of more weight in the estimation of the generality than either principles or morals. A man may be sceptical in his principles, and licentious in his morals, and yet offend no one: but let him violate the forms which have been established by his own particular sect or party, and he will raise an outcry against him immediately. This is common both with Papists and Protestants, yes, and with Protestants of every description. The rules of their own particular denomination are more to them than the oracles of truth; and a neglect or violation of a human institution is more heinous in their eyes than any departure from the commands of God. Thus it was with the Pharisees of old, who made void the law of God, and regarded only their own self-appointed usages: and thus it is at this day amongst multitudes who name the name of Christ.

A small portion of Christianity is for the most part added to this, to complete the system. Christ is acknowledged to have purchased for us such a relaxation of the divine law as we are pleased to claim, and a power to save ourselves by any measure of obedience which we choose to pay to the code we have devised — — —]

Whilst such is the religion of the generality, it is supposed to constitute a just ground of confidence before God—

[Micah had now no doubts or fears but that all would go well with him both in this world and the next. And similar to this is the confidence which almost universally obtains amongst ungodly men. They have no fears but that God will do them good, because they are free from those crimes which outrage the common feelings of mankind, and serve God according to such rules as they have laid down for themselves. Whosoever dies in such a state, they send to heaven, as a matter of course; thinking, that to entertain a doubt of their safety would be the height of uncharitableness. It is surprising to what an extent their confidence is carried. The bare possibility of such persons having perished in their sins is never once contemplated by them: and, if a doubt were expressed respecting the issue of their own expectations, they would be quite indignant. Were a truly pious man to express the same confidence as arising from the promises of God, they would inveigh against his presumption: but in their own delusive speculations their confidence is such as to preclude all doubt. We may see this exemplified in the Jews of old. To have Abraham for their father, and the temple of the Lord for their religious services, was in their estimation sufficient ground of hope, though they lived in a constant violation of every known duty. And precisely thus it is with the generality of Christians: they have been baptized into the faith of Christ, and they have lived according to a system which the world approves; and therefore they can say without fear, “I know that the Lord will do me good.”]

But whilst ungodly men are buoying themselves up with such delusive hopes, let us contemplate,

  II.      Their bitter disappointments—

What was the issue of Micah’s confidence? Was it justified by facts? Could his idols help him in the day of adversity? or did Jehovah interpose for his support? No: his idols could not even protect themselves: and when he complained of the spoilers who had robbed him, his pathetic expostulations were of no avail; and he was constrained to submit in silence to the loss of all wherein he had put his trust. Hear to what straits he was reduced: “Ye have taken away my gods; and what have I more?” And thus will it be with the ungodly in the last day.

Their “refuges of lies” will be swept away—

[The religion in which they now so confidently trust, will be proved a baseless fabric. No foundation will then stand, but that which God himself has laid: nor will any superstructure endure, but that which is able to abide the fiery test which shall be applied to it. The law, which sinners reduce to their own standard, will be found immutable: the obedience which they pay to it will be found so imperfect, as to be incapable of affording the smallest ground of justification before God. The Lord Jesus Christ will then be seen to have been the only Saviour of sinful men; and his obedience unto death the only hope of a ruined world. The religion of the Bible will then appear to be, what it really is, the only means of a sinner’s access to God, and acceptance with him.]

Their destitution and misery will be then complete—

[“Ye have taken away my gods; and what have I left?” may then be considered as the bitter lamentation of every self-deceived soul. How gladly would they who were once so confident in their expectations of bliss, take refuge, if it were possible, under rocks and mountains! How thankfully would they accept of utter annihilation, instead of a protracted existence under the wrath of God! In vain are now their pleas, “I thought that I was right.” Why did they rest in vain conjectures? Why did they presume to substitute a system of their own in the place of that which God had revealed? Why would they not submit to be saved in God’s own way? Why would they venture the salvation of their souls on plans and systems of their own devising? Alas! it is now too late to rectify their error: they are gone beyond redemption; and are consigned to those regions of darkness and despair, where not a single ray of hope can ever enter to dispel their gloom. “They have walked in the light of the sparks which they themselves have kindled: and now they lie down in sorrow.”

Thus it will be, whatever men may now say to the contrary; and, if they will not believe, they shall soon “see whose word shall stand, God’s or theirsh.”]

  SEE then from hence,

  1.      The importance of having right sentiments in religion—

[If we consider religion only as influencing the mind in this present life, it is no unimportant matter whether we have such a vain system as men form for themselves, or such a grand and glorious system as God has revealed in his word. Compare that of Micah with that of Daniel and the Hebrew Youths, and say, which of the two was the more effectual in the hour of trial? — — — But extend your views to the eternal world; and compare the states of the Pharisee and the Publican, or of the martyred Stephen and his self-applauding murderers; and then say, what principles are most salutary, and, what practice is most conducive to our true happiness. Away with all the systems then of man’s device; and embrace with your whole hearts “the glorious Gospel of the blessed God.”

  2.      The comfort of having the Lord for our God—

[Who can ever rob us of that? Who can take our God from us? or what can we want, if we have him for our friend? We may be spoiled of all else; but still we shall be rich. With his favour secured to us, and his love shed abroad in our hearts, we shall be truly happy; like Paul, “having nothing, and yet possessing all things.” Seek ye then to have the Lord Jesus Christ abiding with you. Seek to have him for your sacrifice; him for your altar; “him for your Priest;” and you may then be as confident of the divine favour as your hearts can wish. You may then safely adopt the language of Micah, and say, “I know that the Lord will do me good.” God’s favour is then made over to you by an everlasting covenant: it is confirmed to you by promise and by oath, “by two immutable things, in which it is impossible for God to lie.” So that from henceforth you “may have strong consolation, if only you flee for refuge, to lay hold on the hope that is set before you.” Then you may look forward also to the day of judgment with assured confidence, that he who has witnessed the desires of your heart, will acknowledge you as his, and “claim you as his own when he shall make up his jewelsk.” Then shall it be seen, beyond all contradiction, who was right; the self-confident framer of a human system, or the humble follower of the Lamb: for “then shall all discern between the righteous and the wicked; between him who served God, and him who served him not.”]

CCLXXVII

THE BENJAMITES’ WICKEDNESS

  Judg. 21:25.

In those days there was no king in Israel: every man did that which was right in his own eyes.

SUCH is the depravity of human nature, that man is always prone to depart from God; and departures once begun, extend rapidly through individuals, communities, and kingdoms: the departure of a few righteous persons, like the removal of a dam, soon opens a way for iniquity to inundate a whole country. During the life of Joshua and his co-adjutors in the government, the Israelites retained a good measure of piety: but no sooner were they called to their eternal rest, than impiety began to deluge the land. The transactions recorded respecting the Danites in the 17th and 18th chapters, and of the Benjamites in the three last chapters, though placed after the history of the Judges, all took place whilst Phinehas, the son of Eleazar, was high-priest; and consequently, very soon after the death of Joshua, and before any Judge in Israel had been raised up: and it is repeatedly noticed in all those chapters, that these overflowings of ungodliness were occasioned by the want of those salutary restraints, which a wise and righteous governor would have imposed upon the people. This is particularly specified in our text; from whence we are very forcibly led to shew,

  I.      The obligations we owe to Civil Government—

Where there is no government, all manner of iniquities will prevail—

[This is most remarkably illustrated in the history before us. The idolatry of the Danites is ascribed to that. The ease with which the inhabitants of Laish fell a prey to a small handful of invaders, was owing to the dissoluteness of its inhabitants, and a total want of magistrates to enforce some salutary laws. The whole account also of the Levite and his concubine, as connected with the horrid wickedness of the Benjamites, and the extensive miseries consequent upon it, are all referred to the same cause, a want of a civil governor, who should exercise a watchful care over the people, and impose such restraints as should keep them within the bounds of decency and order. To appreciate these evils aright, the three last chapters should be attentively perused: the unheard-of wickedness of the Benjamites; the determination of the whole tribe of Benjamin to protect the offenders; the civil war arising from it; the repeated defeats of the tribe of Judah; the ultimate destruction of the whole tribe of Benjamin, men, women, and children, with the exception of six hundred men who had fled from the field of battle; the demolition of all their cities; the destruction also of the whole population of Jabesh Gilead, except four hundred virgins, who were preserved in order to prevent the utter extinction of the tribe of Benjamin; these and other miseries all arose out of this single circumstance, a want of a regular government sufficiently strong to prevent or punish the violations of the laws.

There is one circumstance in this history which seems unaccountable; namely, That when the eleven tribes were united against Benjamin solely for the purpose of demanding justice against the perpetrators of that enormous wickedness, and when Judah led the battle by divine appointment, no less than forty thousand of that tribe should be slain by Benjamin in two battles, whilst the impious Benjamites suffered no loss at all. But God intended by this to punish the supineness of all the tribes, who had neglected to espouse his cause against the idolatrous Danites. They had united as one man, when the interests of society demanded their interposition; but they had taken no steps to vindicate God’s honour against the introduction of idolatry, though God had expressly required in his law their most determined interference in his behalf. On this account God first made use of the Benjamites to punish them, and then delivered the Benjamites into their hands, that justice should be executed on them also.

But whatever was God’s design in these desolating judgments, they must still be all referred to that cause which we have already noticed.

If any further illustration of the point be wanted, we need only behold the evils which are perpetrated even in the best regulated governments, in defiance of the laws; and then we shall see what evils would obtain, if all the restraints of law and justice were withdrawn — — —]

But a vigilant and energetic magistracy stems the torrent of iniquity—

[Where a good government is, there are known and established laws, to which the highest, as well as the lowest in the state, are amenable. Our persons, our property, yea even our reputation, are secured from injury; or, if any injure them, the law affords us suitable redress. If any sons of Belial will break through the restraints which the law has imposed upon them, no sooner are they convicted of the crime, than they pay the penalty with the loss of their liberties or lives. Hence every man feels himself secure: the weak fears not the invasion of his rights any more than the strong; but all sit under their own vine and fig-tree, none making them afraid.

This security we are apt to overlook: but we can never in reality be too thankful for it. If we were to estimate our state according to truth, we should all consider ourselves like Daniel in the lions’ den: the lions have not lost their nature; but they feel a restraint, which, though invisible, operates for our preservation: if that were once withdrawn, we should then, like Daniel’s persecutors, soon become a prey to the violent and oppressive.]

But the subject may justly lead us also to consider,

  II.      The obligations we owe to the Gospel of Christ—

The restraints of Civil Government are external only, and have respect chiefly to the welfare of society: they cannot reach to the thoughts or dispositions of the heart. Hence

Ungodly men do precisely what they please—

[They keep within the regulations of human laws, so far at least as to avoid a criminal prosecution; but they will indulge their lusts in ways which come not within the cognizance of the civil magistrate, and will live altogether “without God in the world.” All indeed do not run to the same excess of riot; but all will equally “do what is right in their own eyes.” All mark out a line for themselves: some give themselves a greater latitude; and some are circumscribed within narrower bounds; but all lay down to themselves certain rules, to which they annex the idea of propriety: and if a minister of the Most High God stand forth to testify against their ways as evil, they will find an host to vindicate their cause, and to inflict the deadliest wounds also on those who dare to assault them in the name of God. The language of their hearts is, “Who is Lord over us?” In vain do we endeavour to convince them of their errors; they are determined to think themselves right: to be “right in their own eyes” is with them a perfect vindication of their conduct: they will not come “to the word and the testimony” of Scripture; that is a test to which they will not submit: and, if only they are free from gross and open sin, they despise the sword of the Spirit, and defy the sharpest arrows that are taken from his quiver.

What we here speak is as applicable to the most righteous among them, as to the most unrighteous. Solomon tells us that “there is a generation that is pure in their own eyes, who are not washed from their filthiness.” Their standard of duty, be it what it may, is of their own making: and they follow the laws of God no further than will consist with the regulations which they have formed for themselves — — —]

But the Gospel produces in them a most blessed change—

[This establishes a King in Israel: it represents the Lord Jesus Christ as the Redeemer and the Lord of all; and erects his throne in the hearts of men — — — The Gospel rectifies the views also, of all that receive it. His law, and not our own vain conceits, becomes now the rule of judgment: the smallest deviation from that, whether by excess or defect, is regarded as evil, and nothing is approved any further than it agrees with that perfect standard — — — We may also add, It regulates the conduct. Those who receive the Gospel aright, instantly give themselves up to the Lord Jesus Christ, accounting his service to be perfect freedom, and desiring to live no longer to themselves, but “unto Him that died for them and rose again.” — — — Of course, we must not be understood to say that these effects are produced equally in all, or in any to their full extent. Men are still corrupt creatures, even the best of men; and consequently they will, like brands out of a fire, still bear the mark of the fire, though the flame be extinguished: but still they differ as widely from the unconverted world, as those who live under a well-regulated government do from the most licentious savages: they are thankful for the restraints under which they live; and are ready to die in defence of that King whom they venerate, and that law which they account it their highest privilege to obey. In civilized society, men are happy in being secured from external violence; but, under the Gospel, they are happy in being secured from the assaults of Satan, and from the corruptions of their own hearts.]

  From this subject we would take occasion to RECOMMEND,

  1.      A self-diffident spirit—

[By nothing are the delusions of men more strengthened than by a confidence in their own wisdom and judgment. No reasons will weigh in opposition to the conceits of self-opinionated men; nor will an appeal to the Scriptures themselves be allowed to be of any force. Hence men perish in their errors, till it becomes too late to rectify them. How happy would it be if men would distrust their own judgment; and if, when they see how thousands of their neighbours err, they would admit the possibility of error in themselves I God has given us an unerring standard of truth: to that let us refer all our pre-conceived opinions; and remember, that, “if we walk not according to that rule, there is no light in us.”]

  2.      A cautious judgment—

[Persons are apt to form their judgment on very inadequate grounds. Any one who should have seen the two defeats of Judah, would be ready to conclude, that the cause for which victory had decided, was the right: but we are not to judge from events: righteousness is not always triumphant in this world: it may be oppressed; and the supporters of it may be trodden under foot: but there is a time when God will vindicate his own cause, and evince the equity of all his dispensations. The unalterable word of God must be our only rule of judgment in every thing: if we suffer in following that, let us not doubt the goodness of our cause, but betake ourselves to fasting and prayer, and, above all, to that great Sacrifice which was once offered for sin. Then, though suffering, we shall reap good to our souls; and, though vanquished now, we shall surely triumph at last.]

  3.      An unreserved submission to the King of Israel—

[This is true happiness: this once attained, no enemy can hurt us, no occurrence can disturb our peace. “I will keep him in perfect peace whose mind is stayed on me, because he trusteth in me.” O that we were all brought to surrender up ourselves unfeignedly to him! Whether we will submit to him or not, “God has set him as his King upon his holy hill of Zion;” and “He will reign, till all his enemies be put under his feet.” “Kiss the Son then, lest he be angry, and ye perish from the way:” and “let every imagination that is contrary to his will be cast down, and every thought be brought into captivity to the obedience of Christ.”]

RUTH

Ruth 1:15–17.

Ruth 1:19.

Ruth 2:4.

Ruth 2:11, 12.

CCLXXVIII

THE CHARACTER OF RUTH

  Ruth 1:15–17.

She (Naomi) said, Behold, thy sister-in-law is gone back unto her people, and unto her gods: return thou after thy sister-in-law. And Ruth said, Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me.

THE study of Scripture characters is very instructive: for, in them, we see human nature in all its diversified conditions, not as artificially delineated by a brilliant fancy or a warm imagination, but as really existing, and exhibited to our view. For subjects of public discussion, too, they are peculiarly favourable; because, in presenting real scenes, they bring before us circumstances which are of daily occurrence, or which, at least, are well adapted to shew us how to act, when such circumstances occur. The partings of friends and relatives are common: and, inasmuch as they give birth to a great variety of emotions in the mind, they elicit the inward character with great fidelity. Such is the incident which we are now about to consider, and which will reflect peculiar light on the dispositions of one, who, though a Moabitess by birth, was one of the progenitors of our blessed Lord.

From this farewell scene, and the distinguished excellence of Ruth’s behaviour, I shall be led to mark her character,

  I.      Simply as here depicted—

In the circumstances before us, she approves herself a pattern,

  1.      Of filial piety—

[Her mother-in-law, Naomi, had long endeared herself to her; and now was about to part with her, and to return to the land of Israel. But Ruth would not suffer her to depart alone, but determined to adhere to her to the latest hour of her life. Nor in this determination was she biased by any selfish hopes of future aggrandizement. Her love was altogether pure and disinterested. She well knew, that, though Naomi was once possessed of opulence, she was now reduced to poverty: nor had Naomi any surviving son, who might be united to her, and raise up seed to his departed brother. All this was faithfully represented by Naomi, both to her and to her sister Orpah, in the most affecting terms: “Naomi said, Turn again, my daughters: why will ye go with me? Are there yet any more sons in my womb, that they may be your husbands? Turn again, my daughters; go your way; for I am too old to have an husband. If I should say, I have hope, if I should have a husband also to-night, and should bear sons, would ye tarry for them till they were grown? would ye stay for them from having husbands? Nay, my daughters; for it grieveth me much, for your sakes, that the hand of the Lord is gone out against me. And they lift up their voice, and wept again.” But nothing could shake the resolution of Ruth: she determined to renounce all her old relatives, and the prospects she might have in her native land, and to cleave steadfastly to Naomi, even unto death. And the manner in which she refused to acquiesce in her mother’s proposal was tender and affectionate in the extreme: “Entreat me not to leave thee, or to return from following after thee.” This, in other words, was as if she had said, “You know that any request of thine, however difficult or self-denying it were, would be obeyed with the utmost alacrity: but to ask me to forsake thee, this is too much: it would break my heart: I could not do it: I pray you to forbear putting me to so severe a trial: ‘Entreat me not to leave thee;’ for the alternative, of parting with thee or disobeying thy command, is as a sword in my bones, a wound which I cannot possibly endure. Be the sacrifice ever so great, I am ready to make it; I shall delight in making it.”

Thus did this duteous female, from love to her mother, make, in effect, the very reply which St. Paul, many hundred years afterwards, gave, from love to the Saviour, and on an occasion not very dissimilar: “What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus.”]

  2.      Of vital godliness—

[This was at the root, and was the true spring of her determined resolution: “Thy people shall be my people, and thy God my God.” She had been instructed by her mother in the knowledge of the true God; and she determined to consecrate herself to his service, and to take her portion with his people. This was very particularly noticed by Boaz, as no less conspicuous than her filial piety: “It hath fully been shewn me all that thou hast done unto thy mother-in-law since the death of thine husband; and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore: the Lord recompense thy work; and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.” Her desire after God was paramount to every other consideration under heaven. She believed that his people were happy above all other people: and, whatever she might endure in this life, she determined to unite with them, and, as far as possible, to participate their lot. Her views of religion might not be clear: but it is evident that a principle of vital godliness was rooted in her heart, and powerfully operative in her life. In fact, she acted in perfect conformity with that injunction that was afterwards given by our Lord, “Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.”]

But her character will appear in yet brighter colours, if we consider it,

  II.      As compared with that of Orpah and Naomi—

Compare it with that of Orpah—

[Orpah loved her mother-in-law; and, at first, determined not to part from her. In answer to the suggestions of Naomi, she joined with Ruth in saying, “Surely we will return with thee unto thy people.” But, when a faithful representation was given her respecting the sacrifices she would be called to make, she repented of her good intentions, and, taking an affectionate leave of her mother-in-law, “returned to her own people, and to her idol-gods.” Like the rich youth in the Gospel, she departed, reluctantly indeed, yet finally and for everg. “Orpah,” it is said, “kissed her mother-in-law: but Ruth clave unto her.” Happy Ruth! “thou didst choose the better part: and never was it taken from thee,” nor ever hadst thou reason to regret thy choice. It was wise as that of Moses, when he “chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a seasonk.” We congratulate thee on the strength of thy principles, or rather, on the grace given thee of the Lord. Unhappy Orpah! we know not what was thy condition in after life: but, whatever it was, dost thou not now bemoan thine instability? Dost thou not now wish that thou hadst been faithful to thy convictions, and hadst cast in thy lot with God’s chosen people? As for thee, Ruth, thou favoured saint, even if thou hadst been as miserable in after life as thou wast happy, we should have pronounced thee blessed: but doubly blessed wast thou in the distinctions conferred upon thee in this world, as earnests of the glory which thou inheritest in the realms of bliss, even in the bosom of thy descendant, thy Saviour, and thy God.]

Compare it, also, with that of Naomi—

[That Naomi was a pious character, we have no doubt; and amiable too: for by her conduct she conciliated the regard of both her daughters-in-law, who, though Moabites by birth, were through her convinced of the superior excellence of the Jewish religion, and the superior happiness of those who were imbued with it. And we cannot but earnestly call the attention of Christian parents to this trait of Naomi’s character. For there are too many, who, whilst they profess godliness, make it odious to all who come in contact with them, and especially to those who are dependent on them. Their tempers are so hasty, so imperious, so ungoverned, that their very daughters are glad of an occasion to get from under their roof. I must tell all such professors, that they are a disgrace to their profession; and that if religion do not make us lovely and amiable in all our family relations, it does nothing for us, but deceives us to our ruin.

Yet I cannot think very highly of Naomi’s character, when I see the advice which she gave to her daughters. She loved them, it is true: but her love was of too carnal a nature: for she had more respect to their temporal welfare than to the welfare of their souls. Some would offer an apology for her; that she only intended to try the sincerity of their love. But, supposing she had done this in the first instance, which yet she had no right to do, especially when they had both said, “Surely we will return with thee unto thy people:” (I say again, she had no right to “cast a stumbling-block in their way,” and by repeated entreaties to urge their return to their idolatrous friends and their idol-gods:) but when she saw, unhappily, that she had prevailed with Orpah, had she any right to urge Ruth to follow her sad example? Should she not rather have rent her garments, yea, and torn the very hair from her head with anguish, at the thought of having so fatally prevailed to ruin her daughter’s soul? Should she not rather have striven to undo what she had done to Orpah, than continue to exert the same fatal influence with Ruth? Should not the advice of Moses to Hobab have been hers to both of them, “Come with me, and God will do you good?” Naomi, thou hast given us a picture too often realized in the present day: in thee we see a mother more anxious about the providing of husbands for her daughters, than the saving of their souls. Thou didst love thy daughters, it is true; but thy concern for their temporal welfare overpowered all other considerations, and not only kept thee from leading their minds to God, but actually induced thee to exert thine influence in opposition to their good desires: thou wast a tempter to them, when thou shouldest have done all in thy power to keep them from temptation, and have had thy whole soul bent on securing their everlasting salvation. Beloved Ruth, we bless God that thou wast enabled to withstand the solicitations given thee, though from so high a quarter: for we are told by our Lord and Saviour, “He that loveth father or mother more than me, is not worthy of me.” Thou didst well, in that thy refusal was so tender, so affectionate, so respectful: but still thou didst well, also, that thou wast firm. Thy firmness has reflected a lustre on thy character: for whilst it detracted nothing from thy filial piety, seeing that “we must obey God rather than man,” it has shewn how much more pure thy love was than that of thy mother, and how much more rigid and firm thy piety.]

  ADDRESS—

  1.      To parents—

[Learn, I pray you, from Naomi; learn to instruct your children and dependents in the knowledge of the true God, and to conciliate their regards by the most unwearied efforts of tenderness and love. But beware how you discourage in them any good desire. I will grant that there are in Scripture other instances of persons labouring to counteract the movements of personal affection. Ittai, the Gittite, when following David in his flight from Absalom, was urged to leave him; as Elisha also was repeatedly by Elijah previous to his assumption to heaveno. But there was no positive duty lying upon them, or, at all events, none which David and Elijah were not at liberty to dispense with. But Naomi had no right whatever to discourage the pious purposes of her daughters: if she had chosen to dispense with their attendance on her, she had no authority to dissuade them from devoting themselves to God. Remember, then, the true limits of your authority: it may be, and should be, energetically used for God: but it must not, even in advice, be used against him. Your influence is great; and on it may depend the salvation of your offspring. Oh, what a grief must it have been to Naomi, in after life, that she had given such fatal counsel to her apostate daughter! And who can tell what cause you may have to bewail the discouraging of pious emotions in your children, even in one single instance? And think not that even piety renders this caution unnecessary. Rebekah was pious; yet when she feared that her beloved Jacob would lose the birthright, what a device did she suggest, and with what horrid impiety did she urge him to adopt it! Beware, I say, of following Naomi in this respect; and rather use your influence, like Lois and Eunice, for the training of your Timothy to the highest attainments of piety and virtueq.]

  2.      To young people—

[Cultivate, to the utmost, an affectionate and obediential spirit towards your parents. This is a frame of mind peculiarly pleasing to God. When he enjoined it in the Decalogue, he wrote it with his own finger on a tablet of stone: and it is distinguished above all the other commandments by this, that it was “the first commandment with promise.” The exercise of this spirit pre-eminently characterized our blessed Lord in his early days: “He went down with his parents to Nazareth, and was subject unto thems.” This is the best return that you can make to your parents for all the care which they take of you, and all their labours for your good. Especially, if, like Naomi, they be brought into affliction and penury, forsake them not then; but rather redouble your attentions to them; and account no sacrifice too great to make, if by any means you may be a comfort to them in their declining years.

At the same time be attentive to the concerns of your souls. Embrace the God of Israel as your God; and worship him, and serve him, and “cleave unto him with full purpose of heart.” And let no hopes of improving your temporal condition, either in marriage or in any other way, draw you aside from him. Renounce all for God; and “count all things but loss for the excellency of the knowledge of Christ Jesus your Lord.” If others turn from the Lord, and go back unto the world, do not ye follow them. Even though they be your near relatives, with whom you have been bound in ties of the closest amity, let them not prevail: yea, though their prudence be proposed to you as the fittest pattern to follow, and the proposal come from the highest authority, still be faithful to your convictions; and be faithful to your God. This will issue most to your satisfaction; this will bring you peace at the last: for so it is written; “Hearken, O daughter, and incline thine ear: forget, also, thine own people, and thy father’s house: so will the King greatly desire thy beauty; for He is thy Lord; and worship thou him.”]

CCLXXIX

THE CHANGES MADE BY TIME AND CIRCUMSTANCES

  Ruth 1:19.

It came to pass, when they were come to Bethlehem, that all the city was moved about them, and they said, Is this Naomi?

TO seek the applause of man is wrong: but to merit it, is most desirable. A man of worthless character creates no respect in the minds of others; so that, if ill befall him, he finds but little sympathy in the bosoms of those around him: whereas a good man under misfortune, excites a general commiseration; and every one takes a lively interest in his affairs. This is beautifully exemplified in the history before us. Naomi was certainly a woman of piety, and much esteemed. In a season of dearth she had left her country with her husband and sons; and, after ten years’ absence, she returned in a bereaved and destitute condition, having lost her husband and her two sons, and having no attendant but a daughter-in-law, as poor and destitute as herself. Yet, behold, she no sooner reaches the place of her former abode, than the whole city is moved with her misfortunes, every one feeling for her as for a sister, and with tender concern exclaiming, “Is this Naomi?”

The circumstance here recorded will lead me to shew you,

  I.      What changes take place in life—

This is altogether a changing scene; every day bringing with it something new, to elevate or depress our minds. Some changes are of a favourable nature, such as the growth of our children in wisdom and stature; the advancement of our friends in wealth and honour; and, above all, the conversion of the gay and dissipated to the knowledge of our God and Saviour, Jesus Christ. These things sometimes occur so suddenly and beyond our expectation, that we scarcely know how to credit them; and we are ready to ask, with pleasing surprise, Is this Naomi, whom I remember not long since under such different circumstances?

But it is rather of afflictive changes that our text leads us to speak: and we shall notice them,

  1.      In relation to temporal matters—

[What effects are wrought by disease or accident in the space of only a few days, we all are well aware. The person who but as yesterday was flourishing in health, vigour, beauty, is become enfeebled, emaciated, yea, a mass of deformity, so that you exclaim, with almost incredulous surprise, Is this Naomi? Nor are changes less quickly made in the outward circumstances of men, one day living in affluence and all the splendour of wealth; the next, reduced to penury and shame. The age in which we live has been fruitful in such examples, princes and nobles having taken refuge, and found subsistence from the hands of charity, in our happy isle; and, since that period, multitudes of our most opulent merchants having fallen from the highest pinnacle of grandeur to insignificance and want. Nor is it uncommon to behold a man, who by his talents has commanded universal admiration, brought, through disorder or through age, to a state of more than infantine fatuity; so that he can be no longer recognised but as a wreck and ruin of the former man.

The circumstances of Naomi lead me to mention yet another change, namely, that of family bereavements. We have seen persons in the full enjoyment of domestic happiness, with children, numerous, healthy, playful, the joy and delight of their parents, by successive strokes brought to a state of widowhood and desolation. Behold the disconsolate widow, “weeping for her children, and refusing to be comforted, because they are not;” and because the husband, who was her stay and her support, is either languishing on a bed of sickness, or wrested from her by resistless death! In a word, see Job encircled with his family, and in the fullest possession of all that the world could give him: Ah! how fallen! how destitute! What a complete picture of human misery, and of the vanity of all sublunary good!]

  2.      In relation to spiritual concerns—

[The most distressing sight is that of one who once was hopeful as to the concerns of his soul, but has “left off to behave himself wisely,” and launched forth into all manner of dissipation: or, if a more pitiable object can present itself to our view, it is that of one, who, after attaining an eminence in the Christian life, has fallen into a state of wilful and habitual sin, and brought public disgrace upon his holy profession. David will here naturally occur to our minds. Look at him: “Is this David?” the man so abhorrent of evil, that he would not suffer a person who should utter a falsehood to dwell in his sight? Ah! how fallen! how unlike this murderer is to “the sweet singer of Israel,” “the man after God’s own heart!” And Solomon, too; Is this Solomon? that perfection of wisdom, whom all proclaimed as the wisest of the human race, now so infatuated, as to seek his happiness in a number of wives and concubines; and so impious, as both to gratify them, and to unite with them, in the most abominable idolatries? Is this Solomon? I say: Who can believe it?

But must we go back to those distant ages for instances of human frailty and depravity? Would to God that they were of such rare occurrence, that none had ever arisen in our own remembrance. But wherever the Gospel is preached, instances will be found of persons who “ran well for a season only,” and who, though they “began in the Spirit, have ended in the flesh.” Look at any such persons now, and see how unlike they are to their former selves! “How is the gold become dim, and the most fine gold changed!”]

But, that we may duly improve these occurrences, let us consider,

  II.      What feelings the contemplation of them should inspire—

We should not be uninterested spectators of such events: they should excite in us,

  1.      Sympathy—

[In no case should we exult over fallen greatness. We read, indeed, of the triumphant utterance of joy at the fall of the Babylonish monarch, agreeably to the predictions respecting him — — — And similar exultation was felt at the destruction of Jerusalem; as it is said: “All that pass by clap their hands at thee; they hiss and wag their head at the daughter of Jerusalem, saying, Is this the city that men call the perfection of beauty, the joy of the whole earth?” But though these gloryings were permitted by God for the punishment of his enemies, they are not recorded for our imitation. We, like our blessed Lord, should weep over the desolations even of our bitterest enemies. We should “bear one another’s burthens, and so fulfil the law of Christf.” The sight of misery, wheresoever it is found, should call forth our tenderest sympathy, and cause us to “weep with them that weep.” This is particularly suggested by the conduct of the people at Bethlehem: “The whole city was moved” at the sight of this poor widow, whom they had not seen for the space of ten years; and one sentiment of compassion filled all ranks of people, saying, “Is this Naomi?” So let it be with us, whether we be able to relieve the sufferer, or not. The very feeling of compassion will be pleasing to our God; and will assimilate us to that blessed Saviour, who pitied us in our low estate, and “who, though he was rich, yet for our sakes became poor, that we, through his poverty, might be rich.”]

  2.      Contentment—

[In such a changeable world as this, what is there for us to covet? Shall we desire riches? How soon do “they make themselves wings, and fly away!” Shall we affect honour? How soon may our Hosannahs be turned into, “Crucify him, crucify him!” As for pleasure, of whatever land, so vain is it all, that “even in laughter the heart is sorrowful, and the end of that mirth is heaviness.” Indeed, the whole world, even if we could possess it all, is but “vanity and vexation of spirit.” If we “have wives, our true wisdom is to be as though we had none; if we weep, to be as though we wept not; or, if we rejoice, as though we rejoiced not: if we buy, to be as though we possessed not; and, if we use this world, as not abusing it: because the fashion of this world passeth away.” If changes of the most calamitous nature occur, we should remember, that “nothing has happened to us but what is common to man,” and nothing but what may issue either in our temporal or eternal good. There are not wanting instances of the deepest reverses being themselves reversed: for Job’s prosperity, after his distresses, far exceeded any thing that he had enjoyed in his earlier life. Naomi, too, found, in the issue, that she had no reason to “adopt the name of Maran:” for her subsequent connexion with Boaz soon dissipated all her sorrows, so that she could “put off her sackcloth and gird her with gladness.” But, if this should not be the case, we may well be satisfied that “tribulation worketh patience, and experience and hope,” and that our light and momentary afflictions work out “for us a far more exceeding and eternal weight of glory.” In the view, then, of all these things, we should “learn, in whatsoever state we are, therewith to be content: we should be equally ready to be abased or to abound, and to be instructed everywhere, and in all things, both to be full and to be hungry, both to abound and to suffer need.”]

  3.      Piety—

[This will never fail us. If we have much, it will sanctify our prosperity, and keep it from injuring our souls. If we have little, it will supply the lack of every thing. View the rich man in all his abundance, and Lazarus in all his destitution. The eye of sense will look with envy on the one that is revelling in plenty: the eye of faith will form a far different estimate, and congratulate the sufferer in the midst of all his distresses. The wealth of this world brings with it many cares and troubles: but “the blessing of God maketh rich, and addeth no sorrow with it.” Even whilst the two were here in this world, no doubt the poorer was the happier man. But at the moment of their departure hence, what different feelings would have been expressed, if they had still been subjected to the sight of man! Is this the rich man—now destitute of a drop of water to cool his tongue? Is this Lazarus—now in the bosom of Abraham, at the banquet of the Lord? So, then, shall it ere long be said of you, ye sons and daughters of affliction, if only ye improve your trials for the furtherance of your spiritual welfare. How soon shall all “your tears be wiped away from your eyes!” How soon shall “joy and gladness come forth to meet you; and sorrow and sighing flee away for ever!” “Be patient, then, unto the coming of your Lord:” and you shall soon find, that “the sufferings of this present life were not worthy to be compared with the glory that shall be revealed in us.”]

CCLXXX

BOAZ AND HIS REAPERS

  Ruth 2:4.

And, behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you. And they answered him, The Lord bless thee.

EVERY season suggests to us some appropriate considerations: and even the most common incidents of life are capable of affording us very important instruction. Certainly, at first sight, a man’s intercourse with his reapers would not promise much for spiritual edification: but the address of Boaz to his people, and their reply to him, were altogether so different from what is usual in our day, that we shall find our time not unprofitably employed in the investigation of them.

  I.      Their mutual address is the first thing to be considered—

It may be understood in a two-fold view;

  1.      As a friendly salutation—

[It seems probable that, if not at that time, yet in after ages, this kind of address was common in the time of harvest. But, as used on this occasion, it deserves peculiar notice; both as expressing great condescension and kindness on his part, and as evincing much respect and gratitude on theirs. Boaz, it must be remembered, was “a mighty man of wealth:” and therefore any notice from him might be deemed an act of condescension, and more especially this, which conveyed to their minds such a sense of paternal love. And their reply argued a becoming feeling of filial respect. Into how many fields might we go, before we heard such greetings as these! How much more frequently might we hear complaints respecting the work, on the one part; and murmuring concerning the wages, on the other part! Notwithstanding the superior advantages we enjoy, and the higher attainments which, in consequence, we might be expected to make in every thing that was amiable and praiseworthy, how uncommon an occurrence should we deem it, if we chanced to witness such greetings in the present day! The true picture of modern life may be drawn in those words of Solomon, “The poor useth entreaties; but the rich answereth roughly.”]

  2.      As a devout benediction—

[From the piety evinced by Boaz, we may well suppose that these benevolent expressions, on both sides, were not a mere customary form; but a real desire, in the bosoms of them all, for their mutual welfare in reference to the eternal world. How lovely was the address, how suitable the answer, in this view! It is remarkable, that the Apostle Paul begins and ends almost every epistle with prayers and benedictions, expressive of his love for the souls of men. And such ought our correspondence to be, even when the main subject of our letters refers to temporal concerns. Such, too, should be our daily intercourse with friends and servants, in the house, or in the field. Who does not admire this interview between persons so distant in rank, yet so allied in spirit? Let us, then, cultivate the spirit here manifested: for, verily, if it universally obtained, we should enjoy almost a heaven upon earth.]

  II.      The next point for us to consider, is, What instruction we should gather from it—

We may learn from it,

  1.      That the blessing of God is our chief good—

[This, under any view of their expressions, is evidently implied. The wealth of Boaz, if he had possessed ten thousand different estates, would have been of no real value without the blessing of God; and with that, the men who laboured in reaping down his fields were truly rich. It is the light of God’s countenance which is the only solid good: “In his presence is life; and his loving-kindness is better than life itselfe.”]

  2.      That religion then appears in its true colours, when it regulates our conduct in social life—

[It is in vain for a man to pretend to religion, if in his daily converse with the world he do not manifest its power to transform the soul. What is the knowledge even of an angel, without love? What the faith that could remove mountains? What the zeal that could give all our goods to feed the poor, or even our bodies to be burnt for Jesus’ sake? We speak advisedly when we say, that in the full possession of all these excellencies we should be no better than “sounding brass and tinkling cymbals,” if we were not under the habitual influence of love. Know ye, Brethren, that your religion must be seen, not in the church or in the closet only, but in the shop, the family, the field. It must mortify pride, and every other evil passion; and must bring forth into exercise “all the mind that was in Christ Jesus.” Try yourselves by this standard: see what you are, as husbands or wives, parents or children, masters or servants. See whether you possess the courtesy of Boaz, or the respectful love of his reapers. It is in this way that you are to shine as lights in a dark world. It is in this way that you are to put to shame the specious pretences of politeness, and the feigned humility of those who are candidates for earthly honour: your courtesy must be the genuine offspring of Christian benevolence; and your whole deportment, a visible exhibition of your Saviour’s image.]

And now, not as a master to his servants, but as a father to his children, I say, “The Lord be with you!” And may there be in all of you a responsive voice, imploring the blessing of Almighty God on him, who truly, though unworthily, seeks your welfare.

“The Lord Jesus Christ be with you all. Amen.”

CCLXXXI

RUTH’S PIETY AND REWARD

  Ruth 2:11, 12.

And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother-in-law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.

THE book of Ruth contains only the domestic occurrences of one poor family: and it may well excite our wonder, that such trifling incidents should occupy the pen of inspiration, when the affairs of kingdoms and nations are overlooked. But there is nothing trifling that relates to morals: and still less, that relates to the Messiah. Were there nothing contained here but an exhibition of filial piety, it would not be recorded in vain; because a very principal intent of the inspired volume is, to rectify, in every relation of life, the dispositions and habits of mankind. But an attentive reader of this history will discover in it a fund of rich instruction. To assist you in this search, we shall set before you,

  I.      The general circumstances of the history—

Not having time to notice every thing, we shall confine ourselves to those parts which deserve our more especial attention. The famine that was in the land of Canaan “in the days of one of the Judges,” the consequent departure of Elimelech with his wife and children into the land of Moab, the marriage of his two sons with Moabitish women, the death of Elimelech and of both his sons, the return of his wife Naomi to her native land, when she heard that God had restored plenty to it: these and other circumstances we pass over in silence, in order that we may enter more fully into the things which relate to Ruth.

Ruth was the wife of Mahlon, Naomi’s son: and to her this history principally relates. Two things in particular are stated concerning her, and they are distinctly specified in the words of our text; namely,

  1.      Her piety—

[This was so conspicuous, that it was a matter of notoriety, and a theme of high commendation, at Bethlehem, almost as soon as she arrived there. On Naomi’s adopting the resolution to return to her own country, Ruth, though a Moabitess, determined to accompany her: and, though Naomi stated faithfully to her the many inconveniences that would attend it, she would suffer nothing to divert her from her purpose. She had been instructed by Naomi in the knowledge of the only true God, and had seen in her the beauty and excellence of practical religion; and she determined to participate Naomi’s lot, whatever it might be, and to give herself up a living sacrifice to Naomi’s God. True it was, that in order to this she must relinquish all her own relations, and abandon all hopes of ever receiving benefits from them: but she had counted the cost, and deliberately preferred an adherence to Naomi and Naomi’s God, before her country, her kindred, and all that the world could give her. The terms in which she expressed her resolution strongly marked the firmness of her purpose; “Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me.”

Here is a pattern of true piety, and particularly as contrasted with Orpah, the relict of Naomi’s other son. Orpah, as well as Ruth, was much attached to her mother-in-law Naomi; but she had not a supreme regard for the God of Israel: and therefore, when she saw what she must forego in order to accompany Naomi, she drew back, and returned to her own people and their gods. When the final decision was to be made, we are told, “They all lift up their voice and wept again: and Orpah kissed her mother-in-law; but Ruth clave unto her.” Could Orpah have adhered to Naomi without making any sacrifices, she would have done it; but if she must give up all her prospects in life in such a cause, she will not pay the price. She parts indeed with much regret; but still she parts; like the Rich Youth that turned his back on Christ, because he could not bring his mind to the terms which were required of him. O that we may learn justly to appreciate the characters of Ruth and Orpah; and instead of drawing back, like Orpah, through the love of this world, may we follow rather the steps of pious Ruth, and “cleave unto the Lord with full purpose of heart.” This is what our God requires of all; nor will our Saviour on any other terms acknowledge us as his disciples.]

  2.      Her reward—

[Though she knew not at all in what way God would requite her, yet she went forward, committing all her concerns to him, and “putting her trust under the shadow of his wings.” Nor was she long before she experienced the tender mercies of her God. On her arrival at Bethlehem, she went into a field to glean some barley for the subsistence of herself, and of Naomi, whose infirmities rendered her unfit for so laborious an employment. Immediately, beyond all expectation, she was treated with great kindness by the reapers; and speedily afterwards by Boaz also, the owner of the field; who gave his servants a strict charge concerning her, and not only recommended her to glean in company with his maidens till the end of harvest, but authorized her to take a portion of their food, and bade the reapers to drop handfuls of corn for her, that she might reap the richer fruits of her industry. On her expressing her astonishment at all this unexpected kindness, she was informed by Boaz that it was a reward for the piety she had exercised towards her afflicted mother-in-law, and towards the Lord God of Israel. Laden with an extraordinary quantity of corn, she went home at the evening to Naomi; who, finding on inquiry that this benefactor was Boaz, a near relation of her own, encouraged her to follow the advice he had given her, and to glean in no other fields but his. Moreover, when Naomi found that this kindness of Boaz continued to the end of harvest, she began to think that God might incline the heart of Boaz to execute the office which belonged to the person who was nearest of kin to one who had died childless, namely, to marry the widow, and “raise up the name of the dead upon his inheritance.” In the hope of this, she advised Ruth to adopt a measure, which certainly to us appears exceeding strange, and which cannot be satisfactorily accounted for, except we suppose Naomi to have been actuated by a divine impulse, or at least by a firm reliance on God, whose glory, in this matter, she principally consulted. The expedient, dangerous as it was, succeeded: and Boaz agreed, that if another person who was nearer of kin to Ruth than himself should decline the office, he would instantly take it upon himself. The very next morning Boaz made the proposal publicly to the man who had a prior right; and then, on his declining to fulfil his duty, openly avowed his determination to fulfil it himself; and called the elders of the city to attest his redemption of her inheritance, and his espousal of her for his lawful wife. Thus wonderfully did God reward her for all her piety. Still further, though she had lived several years with her husband, and had borne no child, yet now it pleased God to confer on her that which was the great desire of her soul, and to make her a mother in Israel: yea, so greatly did God honour her, that David, the greatest of all the kings of Israel, sprang from her, as the grandson of her child; and the Lord Jesus Christ himself, the Saviour of the world, was lineally descended from her.

How richly was now that prayer of Boaz answered to her, “The Lord recompense thy work, and a full reward be given to thee of the Lord God of Israel!”]

Such being the principal circumstances of the history, we proceed to notice,

  II.      The light which it reflects on subjects of the greatest moment—

And here a flood of light breaks in upon us. Truly the history is replete with instruction: independent of the moral duties which it inculcates, such as those of parental care and filial love, or the religions duties, such as affiance in God and devotion to his service, it reflects a light on,

  1.      The ways of Providence—

[Little do persons think, when brought into great affliction, what good may be derived from it, or what are the ultimate designs of God in it. When Naomi first came to Bethlehem, and was recognised by her old acquaintance, she said to them, “Call me not Naomi, but Mara,” that is, not Pleasant, but Bitter; but within a few weeks she was congratulated as the happiest of womenf: so completely was that Scripture verified in her, “He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; that he may set him with princes, even with the princes of his people. He maketh the barren woman to keep house, to be a joyful mother of children.” The ways by which her exaltation was effected, appeared fortuitous; but they were all ordered by the Lord, who foresaw the end from the beginning. It is said in the history, that “Ruth’s hap was to light on a part of the field belonging to Boaz.” Thus, as far as it was her act, it was casual and undesigned; but as a link in God’s chain, it was entirely ordered of the Lord. The same must be observed in reference to every other part of the history: the minutest event in it, as in that of Joseph, was under the immediate control of God, who made use of the most contingent means to accomplish his own eternal purpose. Let not any then, however reduced, conclude that their case is desperate, or that God has brought them into such a state for evil: for, as the bondage and imprisonment of Joseph were steps to his highest exaltation, so may our heaviest afflictions be the appointed means of bringing us to the most exalted good. “God’s ways are in the great deep, and his footsteps are not known:” and he not unfrequently “makes the depths of the sea a way for his ransomed to pass over.”]

  2.      The wonders of Redemption—

[Two things were enjoined by the law of Moses for the express purpose of shadowing forth the redemption of the world; the one was, that the nearest of kin should have a right to redeem an inheritance which his relation had mortgaged; and the other was, that the brother of a person who died childless should marry his widow, in order to raise up seed to the departed person, and to prevent his name from perishing in Israelk. These prefigured the Lord Jesus Christ as our kinsman, “bone of our bone, and flesh of our flesh,” redeeming us by his own precious blood; and uniting himself to us, that we may bring forth fruit unto God. Now both of these things were done in the history before us: Boaz, as the kinsman of Ruth, purchased her to be his wife; and also redeemed her inheritance, that she, together with himself, might have the enjoyment of it. When he called the elders to be witnesses of the transaction, these were his own words; “Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi: moreover, Ruth, the Moabitess, the wife of Mahlon, have I purchased to be my wife.” Both the one and the other he obtained by purchase, being entitled so to do by the special ties of consanguinity: and we are expressly told, that the Lord Jesus Christ assumed our nature for that very purpose, that, “being made of a woman, and under the law, he might redeem them that were under the law.” The words of the Apostle are, “Forasmuch as the children are partakers of flesh and blood, he himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage.” How interesting then does this portion of the inspired records become, when we behold what a mystery is contained in it!]

  3.      The call of the Gentiles into the Church of Christ—

[In common cases it was unlawful for an Israelite to marry one of the daughters of Moab: but Ruth was become a proselyte to the Jewish religion, and was therefore entitled to fill the privileges of a child of Abraham. Still as a Moabitess, taken into that line from whence the Messiah was to spring, and actually made an instrument of continuing the succession whereby he was brought into the world, she was a witness for God to the Gentile world that he had not utterly forsaken them; but that they in due time should be incorporated with his chosen people, and become partakers of his salvation. Previous to this period, she was barren; but now she bore a son, through whom thousands and myriads were born to God: and in being the lineal ancestor of Christ, she was instrumental to the happiness of all that shall be saved by him, even of us Gentiles, as well as of those that were of Jewish descent. To her therefore we may eminently apply those words of the prophet, “Sing, O barren, thou that didst not bear! break forth into singing, and cry aloud, thou that didst not travail with child! for more are the children of the desolate, than the children of the married wife, saith the Lord.” Let none then apprehend that they are so far off, but that they may yet be brought nigh by the blood of Jesus, and “sit down with Abraham, Isaac, and Jacob, in the kingdom of God.”]

  4.      The procedure of God in the day of judgment—

[Rewards do not always accompany virtue in this world, because God has appointed a day wherein he will judge the world in righteousness, and reward every one according to his works. But there are some instances wherein God appears for his people now, in order that he may give a specimen, as it were, of what he will do hereafter: and such an instance is exhibited in the history before us: Ruth’s love to Naomi, and her confidence in the God of Israel, were richly recompensed. And who shall ever fail of recompence, that devotes himself unfeignedly to the God of Israel, and surrenders for him all his worldly prospects and comforts? We must indeed bear in mind the difference between the conduct of Orpah and of Ruth: it is not by a profession of love, but by the actual manifestation of it, that we must approve ourselves to God: we must not be contended with saluting his people, but must adhere to them, deliberately braving all difficulties and trials, and determinately adhering to his sacred cause. Let us only act in this manner; and the whole universe, like the Bethlehemites on that occasion, shall soon witness our reward.]

1 SAMUEL

1 Sam. 2:1–10.

1 Sam. 2:25.

1 Sam. 2:30.

1 Sam. 3:18.

1 Sam. 4:13.

1 Sam. 6:20.

1 Sam. 7:8, 9.

1 Sam. 7:12.

1 Sam. 7:12.

1 Sam. 7:15–17.

1 Sam. 10:12.

1 Sam. 12:16–23.

1 Sam. 12:23, 24.

1 Sam. 13:11–13.

1 Sam. 14:6.

1 Sam. 15:11.

1 Sam. 15:13–16.

1 Sam. 15:22, 23.

1 Sam. 16:7.

1 Sam. 17:29.

1 Sam. 17:45, 46.

1 Sam. 18:9.

1 Sam. 20:3.

1 Sam. 24:4–6.

1 Sam. 25:32, 33.

1 Sam. 27:1.

1 Sam. 28:15.

1 Sam. 30:6.

CCLXXXII

HANNAH’S SONG OF THANKSGIVING

  1 Sam. 2:1–10.

And Hannah prayed, and said, My heart rejoiceth in the Lord, mine horn is exalted in the Lord; my mouth is enlarged over mine enemies; because I rejoice in thy salvation. There is none holy as the Lord: for there is none beside thee: neither is there any rock like our God. Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. The bows of the mighty men are broken, and they that stumbled are girded with strength. They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up. The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he hath set the world upon them. He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his King, and exalt the horn of his Anointed.

THE return which mankind in general make to God for his mercies is, to idolize the gift, and forget the Giver. Directly opposite to this is the conduct of those who are truly pious: they value the gift only in proportion to its real worth, and rise in heavenly contemplations to the Donor himself; thus making the creature an occasion of exalting and magnifying the Creator. We observe this particularly in the history of Hannah, whose devout acknowledgments we have just recited. She had been greatly afflicted on account of her not bearing any child to her husband Elkanah, whilst Peninnah, who was his other wife, had borne several. Her grief was daily augmented by the unkind behaviour of Peninnah; nor could all the kindness and love that she experienced from her husband, remove it. She carried her complaints therefore to the Lord, who alone was able to relieve them: unto him she vowed, that if he would grant her a son, she would dedicate him to the service of the sanctuary, and that he should be a Nazarite from the womb. Having obtained her request from God, she now came to perform her vow: as soon as the child could with any propriety be separated from her, it is thought at three or four years old, she took him with her to the tabernacle at Shiloh, and there, for the whole remainder of his days, “lent him to the Lord.” At the time of surrendering him up, she burst forth in this song of praise and thanksgiving, in which she takes occasion, from the mercy vouchsafed to her, to adore the goodness of God as manifested towards the whole creation. She mentions,

  I.      The perfections of his nature—

Unless we are fully aware of the desire which the Jewish women felt to have the Messiah spring from them, we shall not be able to account for the extreme grief occasioned by barrenness, or for the exultation arising from the birth of a child. But to all the common grounds of joy which Hannah had in the birth of Samuel, that of her deliverance from the taunts and insults of her rival was a great addition: and to that she had especial respect in the opening of this song — — — But, after this slight mention of her own particular case, she proceeds to celebrate,

  1.      The power and holiness of God—

[God does not always interpose in this world to display his hatred of sin, or to vindicate the oppressed; because there is a day coming, when he will rectify all the present inequalities of his moral government: but he does not leave himself altogether without witness, that he is a righteous Governor, and a powerful Avenger. His effectual interposition on this occasion was, in Hannah’s eyes, a decisive proof, yea and a glorious exhibition too, of his holiness and power; and gave her an assurance, that as these perfections were essential to his nature, and unbounded in their extent, so they should ever be called forth into activity in behalf of all who should trust in him — — —]

  2.      His wisdom and equity—

[Great was her consolation, that whilst she was judged uncharitably by her fellow-creatures, she had One to whom she could commit her cause; One who was privy to every thought of her heart, and would put a just construction upon the whole of her conduct: and, in the contemplation of this truth, she exulted over those who had so proudly and so arrogantly condemned her. And truly this is one of the richest sources of consolation that any person can have, when suffering under misrepresentations or calumnies of whatever kind: yea, it is quite sufficient to tranquillize the mind, and to raise it above all those feelings which oppression is calculated to produce — — —]

  II.      The dispensations of his providence—

[Here the pious Hannah extends her views from herself to the world at large; and declares, that the change thus produced in her state, is illustrative of what is done by God throughout the whole creation. In the events of war — in the enjoyment of plenty — in the increase of families — in the continuance of life — in the possession of wealth — and in advancement to honour — who does not see that the greatest changes take place, even when least expected? and who therefore must not be convinced of the folly of indulging either presumptuous confidence, on the one hand, or desponding fears on the other? None can say, “I am so strong, I shall never be moved;” nor ought any one to say, “There is no hope;” the afflicted should “weep, as though they wept not;” and the prosperous “rejoice, as though they rejoiced not;” each being aware that their condition may soon be altered, and shall be, if God see it on the whole conducive to their good.]

  III.      The purposes of his grace—

From a view of temporal concerns, she rises to those which are spiritual and eternal: indeed here her words are evidently prophetic, and relate,

  1.      To the Church—

[She had found to her joy what care God takes of his people: and she confidently declared, that that care should be extended to all his saints, even to the end of time. Their adversaries might lay snares for their feet; but HE would “keep their feet;” he would “keep them from falling, and present them faultless before the presence of his glory with exceeding joy” — — — On the other hand, his adversaries should assuredly be confounded by him: however they might vindicate themselves now, they should soon “be silent in darkness;” and though now they might defy him, as it were, to his face, he would thunder upon them out of heaven, and utterly, yea eternally, destroy them — — —]

  2.      To the Church’s King, the Messiah himself—

[As yet there had been no king in Israel; nor was there for fifty years afterwards: and therefore it is reasonable to think that she spake of Him, whose throne was in due time to be erected in the hearts of men, even the Lord Jesus Christ. This further appears from her characterising him by the very name Messiah, a name never before assigned to the king of Israel, but henceforth intended to designate him before all others; the Messiah, the Anointed, and the Christ, being all terms of precisely the same import. That she spake of Him, yet further appears by the marked resemblance between this song, and that which the blessed Virgin poured forth at the prospect of the Saviour’s birth. His triumph then she firmly predicts; and declares that his kingdom shall be extended even to “the ends of the earth.” Many efforts will be made to prevent its establishment in the world; but none shall prevail: “his horn shall be exalted,” and all his enemies shall perish.

It may be asked, What had this to do with the particular occasion of Hannah’s thanksgiving? I answer, It is this very thing which constitutes in a very great degree the beauty of this song, and that marks the effects of ardent piety upon the soul: a single mercy, like a stream, leads the soul up to the Fountain-head: and it is then only improved aright, when we take occasion from it to contemplate the fulness that is treasured up there, and that is diffusing all possible blessings, temporal and spiritual, throughout the world: and, inasmuch as the universal reign of Christ is that which will bring most glory to God and most good to men, it ought ever to be uppermost in our minds; and every mercy we enjoy should lead us ultimately to the contemplation of it.]

  We may LEARN then from hence,

  1.      The benefit of prayer—

[See how successful she was, though she uttered no words, but only importuned God in her heart! And what will God refuse to those who seek him in sincerity and truth? — — — The Saviour’s promise to us all is this, “Whatsoever ye shall ask in my name, I will do it;” “Ye shall ask what ye will, and it shall be done unto you.”

Let all the sons and daughters of affliction bear this in mind. Here is a sure remedy for all their griefs, and an infallible supply for all their wants.]

  2.      The blessedness of true religion—

[Exceeding heavy were Hannah’s trials: and they were not a little aggravated by the uncharitable surmises of Eli himselfh. But into what holy joy were they turned at last! Thus, when true religion occupies the soul, will even the most afflictive dispensations be overruled for good: our night of sorrow may appear long; but the morning of joy shall soon arise: our seed-time of tears shall be followed with a blessed harvest. Only let us delight in heavenly contemplations, and every perfection of God’s nature, every dispensation of his providence, and every purpose of his grace, shall swell, as it were, our tide of joy, till it becomes “unspeakable and glorified.”]

CCLXXXIII

THE DANGER OF NEGLECTING THE GREAT SACRIFICE

  1 Sam. 2:25.

If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?

THE consideration of an earthly tribunal is of great use to restrain the wickedness of ungodly men. But as there are innumerable offences which can neither be proved by human testimony, nor defined by human laws, it is necessary that men should be reminded of another tribunal, to which they shall be shortly summoned, and before which they shall be called to a strict account. Long before the deluge this was a topic much enforced by the preachers of religion; and Eli adverted to it, as well calculated to enforce his exhortations, and to dissuade his sons from their impieties. His sons were transgressors of no common stamp: they are justly reprobated as sons of Belial. Their father being advanced in years, the administration of the priestly office had devolved to them. This office they abused to the purposes of oppression and debauchery. The interposition of their father became highly necessary: as God’s vicegerent, he should have vindicated the honour of God, and the rights of his subjects. He should have interposed, not only with parental but judicial authority. He should not only have manifested his detestation of their lewdness and rapacity, but should have punished them with degradation. He however, either from a timidity and supineness incident to age, or from a shameful partiality for his own children, forbore to inflict the punishment they deserved; and contented himself with expostulations and reproofs. He said to them, “Why do ye such things? for I hear of your evil doings by all this people. Nay, my sons: for it is no good report that I hear; ye make the Lord’s people to transgress. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?” With less hardened criminals these words might have produced a good effect: for if it be awful to be summoned before an earthly judge, how much more so to be called into the presence of God, laden with iniquities, and destitute of any advocate or intercessor!

May our minds be impressed with reverence and godly fear, while we consider the import of this admonition, and deduce from it some suitable and important observations!

The words of the text do not at first sight appear to need much explanation: but we cannot well understand the antithesis, or see the force of the interrogation, without adverting particularly to the circumstances, which occasioned the reproof. The sense is not, That, if a man violate an human law, he shall be condemned by an earthly judge; and, that if he violate the divine law, he shall be condemned by God himself: this is far short of its real import.

The sin which the sons of Eli had committed was of a peculiar nature. They, as priests, had a right to certain parts of all the sacrifices that were offered: but, instead of being contented with the parts which God had allotted them, and of burning the fat according to the divine appointment, they sent their servants to strike their flesh-hooks of three teeth into the pot or caldron where the meat was seething, and to take whatsoever the flesh-hook might bring up. If they came before the flesh was put into the caldron, they demanded it raw, together with all the fat that was upon it. If the people objected to such lawless proceedings, or reminded them that they must not forget to burn the fat, the servants were ordered to take away the meat immediately, and by force. To these enormities, the young men added others of a most malignant nature: they, who, from their office, should have been ministers of justice, and patterns of all sanctity, availed themselves of their situation to seduce the women, when they came to worship at the door of the tabernacle of the congregation. Thus they discouraged the people from even coming to the house of God, and caused them to “abhor the offering of the Lord.”

Now it should be recollected that sacrifices were the instituted means of reconciliation with God: there was no other way in which any offence, whether ceremonial or moral, could be purged, but by the offering of the appointed sacrifice before the door of the tabernacle: without shedding of blood there was to be no remission.

It should be remembered further, that these sacrifices were typical of the great sacrifice which Christ was in due time to offer upon the cross. The whole Epistle to the Hebrews was written to establish and illustrate this point. “The blood of bulls and of goats could never take away sin:” they had no efficacy at all, but as they typified him who was to “appear in this last dispensation to put away sin by the sacrifice of himself.”

In causing therefore the offerings of the Lord to be thus abhorred, the young men sinned in a peculiar manner against God himself: they poured contempt upon the very means which God had provided for their obtaining of pardon and reconciliation with him. Thus they rendered their situation desperate: had they only committed some heinous offence against man, a judge, intrusted with the execution of the laws, might have arbitrated between the parties: he might have punished the delinquents, and obtained satisfaction for the injured person: and, the offenders, if truly penitent, might have brought their offering to God, and thus, through the blood of their sacrifice and the intercession of the priest, have obtained the remission of their sin. But they had sinned immediately against God himself; so that there was no third person to redress the grievance or settle the dispute. Moreover they had despised the only atonement that could be offered for them: yea, in despising the typical, they had, in fact, disclaimed all trust in the real atonement. What hope then remained for them? Having provoked God, they had no person of authority sufficient to arbitrate between them: and having rejected the only Sacrifice, the only Advocate, the great High-priest, they had none to make atonement for them, they had none to intercede: they must therefore be left to their fate, and reap the bitter fruits of their iniquities. In confirmation of this, God declared that “their sin should not be purged by sacrifice or offering for ever.”

With this explanation we see at once the force and emphasis of the words before us. They were intended to express the exceeding heinousness of the sins that had been committed, and to deter the offenders from persisting in such fatal conduct. While they intimate the danger to which a violation of human laws will expose us, they insinuate the infinitely greater danger we incur by contemning the only means of forgiveness with God.

With the additional light which the New Testament reflects on this passage, we may see that we are as much interested in this admonition, as the very persons were, to whom it was first given: for, though we have not run to their excess of riot, or caused the offering of the Lord to be so abhorred, yet we have too much disregarded the sacrifice of the Son of God. If we have not openly opposed the atonement of Christ, we have been, perhaps still are, too indifferent about it. The censure therefore in the text, how severe soever it may appear, lies in full force against us. To neglect the Saviour is in a most fatal manner to sin against God: it is, at the same time, to provoke the Majesty of heaven, and to reject the only Advocate, the only Propitiation for sin. Hence the Apostle asks with such tremendous energy, “How shall ye escape if ye neglect so great salvation?” Which question, both in import and expression, accords with that in our text, “If a man sin against the Lord, who shall entreat for him?”

In this application of the passage we are countenanced by a parallel passage in the Epistle to the Hebrews, “If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” Here the writer states the reason why an apostate from the truth has nothing to expect but wrath and fiery indignation; the reason is the same as in our text; he has turned his back on the sacrifice of Christ, and there will be no other sacrifice for sin to all eternity: there is therefore no hope of salvation for him. The Apostle then adds, “He that despised Moses’ law, died without mercy, under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of grace?” Thus may we ask, in reference to the text, If the infraction of human laws, when substantiated by sufficient evidence, be ever punished with the loss of life, how much more shall a neglect and contempt of Christ meet with due recompence from an holy and omniscient God?

The text being thus explained, we may proceed to deduce from it some important observations.

The solemnity of the present occasion requires us to take some notice of human judicatures: we shall not however restrict our observations to them: there is a future judgment to which we must look forward; nor should we satisfy your expectations any more than our own conscience, if we did not principally advert to that. The text affords us a proper opportunity for discharging our duty in both respects.

We observe then,

  I.      That the dispensing of justice by persons duly qualified and authorized, is an unspeakable blessing to a nation.

The institution of judges is a necessary part of every well-ordered government. When God called his people Israel, and formed them into a distinct nation by his servant Moses, he gave this command; “Judges and officers shalt thou make thee in all thy gates which the Lord thy God giveth thee throughout all thy tribes; and they shall judge the people with just judgment.” When Jehoshaphat set himself to restore the political and religious welfare of his kingdom, he paid immediate attention to this point: “he set judges in the land throughout all the fenced cities of Judah, city by city; and said to the judges, Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in judgment.” After the Babylonish captivity also, when the Persian monarch gave commandment respecting the re-establishment of the Jews in their own land, he particularly enjoined Ezra to be mindful of this matter: “Thou, Ezra, after the wisdom of thy God that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river: and whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.” Indeed, without such an institution, the laws themselves would be altogether vain and useless: the weak would sink under oppression; and the strong tyrannize with impunity. The bonds of society would be broken asunder; and universal anarchy would prevail. We have witnessed the destruction of all constituted authorities, and the utter annihilation of all established laws. We have beheld licentiousness stalking with the cap of liberty, and ferocious despotism, under the name of equality, spreading desolation with an undiscriminating hand. But, blessed be God, it is not thus with Britain: I pray God it never may be. The laws, with us, are respected; and they, who superintend the execution of them, are reverenced. If one man sin against another, we have judges, who are competent, and not afraid, to judge him. If existing laws are not sufficient to check the progress of conspiracy and treason, we have a legislature, that will deliberate with coolness, and enact with wisdom. If the necessary restraints be violated by presumptuous demagogues, we have magistrates, that will call the offenders to trial; juries, that will bring in their verdict with conscientious truth; and judges, that, while they declare the sentence of the law with firmness, know how to temper judgment with mercy. Yes, to their united efforts, under the care of Providence, we owe it, that faction and sedition have been disarmed of the power, would to God I might also add, the inclination, to disturb the realm.

However the opinions of many were shaken for a time by specious arguments and groundless cavils, there are but few, it is hoped, at this time, whose eyes have not been opened to discern the excellence of our constitution. Who, that has seen insulted majesty proclaiming pardon to mutiny and sedition; who that, when the contemners of that pardon were brought to trial, has seen the very judges becoming counsel for the accused; who, that has seen to what an amazing extent lenity has been carried (not from partiality or supineness, as under Eli’s administration, but from a love of mercy, and a desire to win the offenders to a sense of duty) who, that reflects how forbearance has been exercised, insomuch that not a single execution even of the most daring traitors took place, till lenient measures absolutely defeated their own ends; who, I say, that has seen these things, must not acknowledge the equity and mildness of our government? And who, that knows the value of such a government, would not uphold it to the utmost of his power?

While we are speaking upon this subject, it is impossible to omit the mention of one, who with unexampled fortitude has stemmed the torrent of iniquity in this country, and has made the most opulent to know, that if they will tempt the chastity of individuals, and destroy the peace of families, they shall do it at their peril. I do not hesitate to say, that every father of a family, and every lover of virtue in this kingdom, stands indebted to him, and has reason to bless God, that such integrity and power are combined in one person.

There is one other point worthy to be noticed in the judicatories of this country; I mean, a freedom from political or religious prejudice. If a man be known to disapprove the measures of government, he is not the less likely on that account to obtain justice in any cause in which he may be engaged: if he dissent from the established mode of worship, he is not the less protected in the right of serving God according to his conscience: nor, if on account of superior zeal and piety, he be branded with an ignominious name, will prejudice be suffered to bias the decisions of our courts against him. Every member of the community, of whatever denomination or description, is sure to have his cause attentively heard, and impartially determined.

These things cannot but create a love to our constitution in the mind of every man, who rightly appreciates the blessings of civil and religious liberty. And I pray God that the laws of our country may ever continue to be thus respected, and to be thus dispensed.

The observation now made, has been suggested by the first part of Eli’s admonition. Another observation we may offer, arising from the obvious connexion which subsists between that and the latter member of the text; namely,

  II.      That there are many things, not cognizable by human laws, which will be brought to trial before the Judge of quick and dead.

Man’s tribunal is erected principally for judging things which particularly affect the welfare of society; and, in criminal causes, respect is had to actions rather than to thoughts, or at least to actions as the evidences of our thoughts. But at the tribunal of God, every thing which affected the divine government will be brought forward, the sins against God, as well as sins against our fellow-creatures; the sins of omission, as well as of commission; the sins of thought and desire, as well as those of purpose and of act. There is not any one action of our lives that will not then be weighed in the balance of the sanctuary; there is not a word of our lips, which will not then bear its proper stamp of piety, or transgression: there is not so much as a thought of our hearts, that will not receive its just mark of approbation or displeasure. We are expressly told, that “God in that day will judge the secrets of men; that he will bring to light the hidden things of darkness, and make manifest the counsels of the heart;” and that “he will then reward every man according to what he hath done, whether it be good or evil;” “to them, who by patient continuance in well-doing have sought for glory and honour and immortality, he will give eternal life: but to them that were contentious, and obeyed not the truth, indignation and wrath, tribulation and anguish, even upon every soul of man that doeth evil.” At that day, we are informed, “the Judge will come in the clouds of heaven with power and great glory;” and he shall send his angels with a great sound of a trumpet, even “with the voice of the archangel, and the trump of God.” “Then shall the sea give up the dead which were in it, and death and hell deliver up the dead that were in them, and all, small and great, shall stand before God.” “The Ancient of days, whose garment is white as snow, and the hair of whose head is like pure wool, will sit upon his fiery throne; and while a fiery stream issues from before him, and ten thousand times ten thousand minister unto him, he will open the books; the book of lifeo, wherein the names of his people are written; the book of his remembrance, wherein the most secret imaginations of men’s hearts were registered; the book of conscience tooq, which, however illegible now through our ignorance and partiality, will be found to correspond with his records in every particular; and lastly, the book of his law, according to which he will pass his judgment. Ah! who can reflect on the solemnities of that day, and not be filled with awe? Who amongst us can endure so strict a scrutiny? “Who can abide the day of his coming?” We may easily conceive the feelings of a prisoner, who, being to be tried for a capital offence, hears the trumpet announce the coming of his judge. Let us endeavour to realize the thought, and to apply it to our own case. We are sure that such a criminal would lose no time in preparing for his defence. He would engage his counsel, summon his witnesses, and employ every art in order to obtain a favourable sentence. Let us go and do likewise: our “time is short; the Judge is at the door,” and if we be unprepared to meet him, woe be unto us; our sentence will be awful indeed: the very terms, in which it will be expressed, are already told us; “Depart, ye cursed, into everlasting fire prepared for the devil and his angels.” In one respect indeed we differ widely from such a criminal: if he escape, it must be through want of evidence to convict him: whereas the only way for us to escape is, to confess our guilt, and plead the atonement offered for us by the Son of God.

This leads me to my last observation, namely,

  III.      That a neglect of Christ will be found in that day to have been the most fatal of all offences.

Sins of any other kind, how heinous soever they may have been, yea, though they may have brought us to an ignominious end, may yet be pardoned of our God, provided we turn to him with unfeigned sorrow and contrition, and rely on the atonement which Christ has offered. The Scriptures are extremely full and strong upon this subject. They declare that “all who believe, shall be justified from all things;” that “the blood of Jesus Christ cleanseth us from all sin;” that “though our sins be as scarlet they shall be as wool, though they be red like crimson they shall be white as snow.” So undoubted is this truth, and so suited to the condition of fallen man, that it has been often and well proclaimed in our very courts of justice; proclaimed, I say, to criminals condemned, at the very time of condemnation, and that too, by those very persons who pronounced the sentence of death against them. Yes, thanks be to God, there are judges, even in this degenerate age, who are not ashamed to unite the balm of Christian counsel with the severity of a penal sentence.

But let us suppose that we have neither violated the laws of man, nor, in any flagrant instances, the laws of God; shall we therefore be acquitted at God’s tribunal? Shall we need none to entreat for us, none to plead our cause in that day? May we safely neglect the sacrifice of Christ, because we have abstained from gross iniquities? Let us not deceive ourselves with any such dangerous imagination: “We all have sinned, and come short of the glory of God;” “every mouth therefore must be stopped, and all the world must become guilty before God.” None can stand upon the footing of his own righteousness. Having transgressed the law, we are cursed by the law; as it is written, “Cursed is every one that continueth not in all things that are written in the book of the law to do them.” We must therefore all, without exception, seek deliverance in Him, “who hath redeemed us from the curse of the law, being made a curse for us.” God has declared that “there is salvation in no other; that there is no other name under heaven given among men, whereby we must be saved, but the name of Jesus Christ:” if we will not “enter by that door,” we exclude ourselves from even a possibility of obtaining mercy to all eternity.

I know it will be urged in opposition to this, that we have been free from all gross offences, and have been punctual in the observance of many civil and religious duties. Be it so: but how would such a plea sound in a court of justice? Let a criminal, accused of rebellion against an earthly monarch, plead his allegiance to the King of kings; let him say, “I regarded his sacrifice, I trusted in the atonement, I sought an interest in Christ.” Would his plea be valid? Would he not be told immediately, that these things he ought indeed to have done, and not have left the other undone? Thus then we answer those, who go about to establish their own righteousness instead of submitting to the righteousness of God; “It was well that you abstained from gross sin, and fulfilled many duties; but you ought also to have sought redemption through the blood of Christ; you ought to have ‘fled for refuge to the hope set before you:’ and because you have neglected him, you have no part or lot in his salvation.” What can be plainer than our Lord’s own assertions, “No man cometh to the Father but by me;” and, “If I wash thee not, thou hast no part in me?” or what can be more awful than that interrogation of St. Peter, “What shall the end be of them that obey not the Gospel of God?” We may venture to put the question to the conscience of every considerate man; If you sin against God in neglecting and despising his dear Son, what atonement will you offer to him? If you make light of the sacrifice offered upon Calvary, where will you find another sacrifice for sin? If you disregard the mediation and intercession of Christ, where will you find another advocate? If you sin thus against God, who shall entreat for you?

Here then the subject wears a very serious and solemn aspect. We all are hastening to “the judgment-seat of Christ, where we must give account of ourselves to God.” There, high and low, rich and poor, judges and criminals, must all appear to receive their sentence of condemnation or acquittal; there will be no respect of persons with God: even the criminal who died by the hand of the executioner, provided that his disgraceful circumstances led him to reflection, and made him implore mercy through the blood of Jesus, shall stand a monument of redeeming grace: while his superiors in morality, yea, even the judge who condemned him, if they died in impenitence and unbelief, shall hear the sentence of condemnation pronounced against them, and be doomed to that “second death in the lake that burneth with fire and brimstone.”

Let us then inquire diligently into the state of our souls: let us “judge ourselves that we be not judged of the Lord.” Let us examine what regard we have paid, and are yet daily paying, to the sacrifice of Christ; let us inquire whether “He be all our salvation and all our desire?” And let us remember, that if we would have him to entreat for us in that day, we must now entreat him for ourselves, “desiring earnestly to be found in him, not having our own righteousness, but the righteousness of God which is by faith in him.”

CCLXXXIV

ELI’S UNFAITHFULNESS REPROVED

  1 Sam. 2:30.

Them that honour me I will honour, and they that despise me shall be lightly esteemed.

HOWEVER the promises of God may be expressed, they are never so to be understood, as if they should be fulfilled to us whilst we are in a state of wilful sin: there is always in them an implied condition, that we depart from iniquity, and endeavour faithfully to serve the Lord. To Aaron a promise was made, that the priesthood should be continued in his family, and in that of Eleazar his son: yet for some wickedness of his descendants it was transferred from the family of Eleazar, his eldest son, to that of his younger son, Ithamar, from whom Eli was descended. Again the promise was made, that it should be continued in the line of Eli: but, for a similar reason, it was afterwards taken from Abiathar, his descendant, and given to Zadoc, who was of the elder branch. That the promises were to be understood with such limitations, God himself declares in this address to Eli; wherein he tells Eli, that he had rescinded the promise made to him, and determined to act towards him on the broad basis of equity, precisely as he would towards all mankind: “I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.”

Here we may see,

  I.      What conduct God requires of us—

This will be best learned from a review of the context. Eli being far advanced in age, his sons performed the priestly office in his stead. But they abused their power to such a degree as to “make the offerings of the Lord to be abhorred.” Eli heard of their proceedings, and reproved them for their wickedness: but he neglected to exert that authority with which God had invested him; and manifested more regard for the feelings of his sons, than he did for the honour of his God. This was Eli’s fault, and the occasion of God’s heavy displeasure against him. From hence then we see what God requires of us: he expects us,

  1.      To have a supreme regard for his glory—

[The honour of God ought to be dear to every one of us: for though we cannot augment or diminish his essential glory, we may greatly affect the regards of men towards him, and be an occasion of his being either honoured or blasphemed by multitudes around us. In truth, there is not any thing we do, but has considerable influence of this kind. How careful then should we be, and how watchful, not to do any thing which may lower him in the esteem of men! The thought that should be ever uppermost in our minds, is this; “What aspect will such or such conduct have upon religion; and what effect will it produce in advancing or retarding its influence in the world? — — —]

  2.      To promote it to the utmost of our power—

[To exemplify religion in our own conduct must be our first labour, and to shew all possible respect to every thing that relates to God. His word, his Sabbath, his name, his Gospel, his cause and interest in the world, must be exceeding high in our estimation. But we must not content ourselves with honouring God in our own persons; we must exert all our influence that he may be honoured by all around us. Some are invested with magisterial power; and they must use it for God, and not bear the sword in vain. To others is committed the ministry of the Gospel; and they must boldly reprove sin of every kind, and commend themselves to every man’s conscience in the sight of God. To others is parental authority intrusted; and they must not content themselves with gently rebuking the wickedness of their children, but must exert themselves to the uttermost to restrain it. Here was Eli’s defect. He did well to begin with mild reproof: but he should have proceeded to severer measures, when he saw that they were not to be reclaimed by gentler means. In a word, we should be so intent on advancing the honour of God in the world, as to esteem nothing too much to do, nor any thing too great to suffer, for the attainment of our object: relations, interests, or life itself, should be of no account with us in comparison of this.]

Such being the conduct which God requires, let us consider,

  II.      In what light he will view it—

He will account himself “honoured” by our observance of it—

[Often does he speak to us to this effect: and in what sense we must understand the expression, has been before explained. Though “our goodness cannot extend to him,” or profit “him,” if he esteem himself glorified by it, it is quite sufficient for us: nor can we have any greater stimulus to exertion than such a consideration as this. To form a just estimate of it, let us only reflect on the zeal which is manifested by all the hosts of heaven to honour God: how do they all vie with each other in their songs of praise! And if an opportunity were afforded them to advance his honour by any offices on earth, how readily would they leave their blest abodes, and fly hither to execute his high commands! They are represented as “doing his commandments, and hearkening to the voice of his word,” to obey the first intimation of his will. Such is the zeal that should animate us; and God will assuredly consider himself as glorified by it: indeed he is glorified, inasmuch as our obedience proclaims to all around us, that he is, in our estimation at least, worthy of all the love that we can manifest, and of all the service that we can render him.]

But where such conduct is wanting, God accounts himself treated with contempt—

[Is there no medium between an honouring of God and a despising of him? I answer, No: if he be not honoured, something else is honoured above him, and the creature is set above the Most High God. It is said of Eli, that he “honoured his sons above God:” and this was considered by God as an instance of direct and absolute contempt. The same is true respecting every act of disobedience, and every neglect of duty; which necessarily implies an attention to our own ease, interest, or pleasure, in preference to the will of God. What a contempt of the Divine Majesty does it argue, when we resist his will! What a contempt of his love and mercy, when we neglect his salvation! What a contempt of his justice, his holiness, and his truth, when we entertain the idea that such conduct can pass with impunity! This is the very construction that God himself puts upon such conduct: “Wherefore doth the wicked contemn God, while he doth say in his heart, Thou, God, wilt not require it?”

If then we, poor, ignorant, guilty creatures, feel so keenly when we are treated with contempt, let us consider how indignantly the Most High God will resent such conduct at our hands.]

He himself has told us,

  II.      What notice he will take of it—

He will honour his faithful and obedient servants—

[This he has promised: and he will perform it. Men may treat them as if they were “the filth of the earth and the offscouring of all things;” (though they cannot help reverencing them in their heartsc:) but God will honour them with the most distinguished tokens of his love. He “will give them a name better than of sons and of daughters,” and will enrich them with the inestimable blessings of grace and peace. Through their whole lives he will admit them to the nearest fellowship with himself: and what will he not do for them in the hour of death? — — — Yet all this falls infinitely short of the glory he will confer upon them in the future world. Read what testimonies of his approbation he will give them before the assembled universe, and with what honours he will invest them at his own right hand: verily they shall never have reason to complain that their fidelity to God has not been adequately rewarded.]

But those who have despised him shall be despised by him—

[Though they may be exalted among men, God will hold them in the utmost contempt. He will not vouchsafe to them so much as one kind look: but, on the contrary, in the hour of their greatest extremity, “he will laugh at their calamity, and mock when their fear cometh.” No consolations will he administer to them in a dying hour; but will rather hide his face from them, and shut his ear at the voice of their cry. And when they stand at his judgment-seat, he will bid them “depart accursed into everlasting fire,” regarding them no more than the chaff that is cast into the oven — — — They will then indeed “be lightly esteemed;” for they will “awake to shame and everlasting contempt.”]

  Here then we may SEE,

  1.      What estimate we should form of lukewarm religion—

[That religion is most pleasing to men, which is regulated by the opinions of the world: but that alone is acceptable with God, which is agreeable to the standard of his revealed will. He requires our whole hearts; and looks with utter abhorrence upon the lukewarmness of a Laodicean state — — — Let us then not be contented with serving God in our closets; but let us confess him in the world: and let us not only serve him ourselves, but use all our influence to bring others also to a submission to his will. Yea, if all others should determinately reject his yoke, let us say, “As for me and my house, we will serve the Lord.”]

  2.      What alone we are to regard as the great object of our desire—

[“The honour that cometh of man” should be no further of any account with us, than it may augment our influence in serving God. It is the honour which cometh of God that alone deserves our concern. To have the witness of his Spirit and the testimony of our own conscience that we are pleasing God, is worthy of our most diligent pursuit. That will comfort us, when all other sources of consolation are cut off. Moreover, the approbation of God will continue, millions of ages after that the breath of man’s applause has vanished away. Let us then act to God, and live for God, and endeavour so to walk with him, that we may enjoy the light of his countenance: for “in his favour is life, and his loving-kindness is better than life itself.”]

CCLXXXV

ELI’S SUBMISSION TO THE DIVINE REBUKES

  1 Sam. 3:18.

And Samuel told him every whit, and hid nothing from him. And he said, It in the Lord: let him do what seemeth him good.

IT is of the nature of sin to harden the heart, and to prevent the declarations of God from having their due influence on the mind. It operates in this manner, wherever it is found: the righteous, no less than the wicked, experience the same effects, in proportion as it gains an ascendant over them. Eli had neglected to exert that authority, which, as God’s high-priest, and as a parent, he ought to have exercised over his abandoned sons: and God sent a prophet to him, “a man of God,” to reprove him, and to warn him of the judgments which his sin would bring both on himself and his posterity. But this message seems to have produced no good effect. God therefore used another method of awakening his conscience: he revealed himself to Samuel by an audible voice, and renewed to him the declarations, that had been before made in vain. The voice was new to Samuel; and, taking it for Eli’s voice, he repeatedly attended on the aged priest: but when, according to the direction of Eli, he had requested the further manifestation of Gods will, he received from God the communication he desired. It does not appear that he would of himself have imparted to Eli the information he had received: but when adjured to it by Eli himself, he could not refrain.

The points for our present consideration are,

  I.      The fidelity of Samuel—

[The tidings were of a most dreadful nature: and to deliver them must have been a distressing office to Samuel. But Samuel was not elated by the revelation that had been made to him; nor was he hasty to denounce the judgments which he was commissioned to declare; yet on the other hand, when he was solemnly called upon to disclose the whole, he would not dissemble, nor conceal any thing; but related to Eli every minute particular.

In this we have an excellent model for God’s servants in every age. They should deliver only what they themselves have received from God: nor, in delivering that, should they delight to denounce the judgments of God, or exult over those whom they are constrained to condemn: yet they should, with becoming fidelity, “declare the whole counsel of God:” they should “keep back nothing that can be profitable” to those to whom they are sent; but should “commend themselves to every man’s conscience in the sight of God.”

The consciousness of their own youth or weakness should not keep them from discharging their duty aright: they should declare the whole truth to all, whether old or young, professors or profane: “Having received God’s word, they must speak his word faithfully.”]

Whilst we approve of the fidelity of Samuel, we must also of necessity admire,

  II.      The resignation of Eli—

[If the tidings were painful to Samuel to deliver, much more must they be so to Eli to hear: even to persons far less interested than he, they were sufficient to make “their ears to tingle.” Yet Eli did not set himself against them, though delivered by a child: on the contrary, he submitted to the divine decree with humble resignation. He knew that God was too wise to err, and too good to inflict punishment without a cause. He knew also that he himself had sinned against the Lord, and well deserved the judgments that had been denounced against him. Hence the language of his heart was, “I will bear the indignation of the Lord, because I have sinned against him.”

This shews how we should receive all the denunciations of God’s wrath against sin. We should not “puff at them,” or harden ourselves against them, or think unkindly of those who set them before us; we should not with Pharisaic pride exclaim, “In so saying thou reproachest us:” but whatever God says in his word, by whomsoever it may be delivered, we should “receive it, not as the word of man, but as the word of God,” precisely as much as if it had been spoken to us by an audible voice from heaven. Eternal judgments indeed we may deprecate, yea and ought to deprecate, with all our might: and even temporal calamities we may deprecate in submission to God: we may entreat him to remove the bitter cup, as fervently as we will, provided we add, “Nevertheless, not my will, but thine be done:” but we must acknowledge the justice of God even in his severest judgments, and be contented that our temporal happiness should be destroyed, if only “our spirits may be saved in the day of the Lord Jesus.”]

  From this subject we may further LEARN,

  1.      The importance of exerting our influence for God—

[Eli had neglected to punish his sons for their great impieties: he had reproved them indeed; but when he found the inefficiency of lenient reproofs, he had neglected to adopt severer measures. This was the sin which excited God’s displeasure against him, and occasioned the utter ruin of his whole family. How strongly does this apply to every individual amongst us! and how urgently does it call upon us to exert our influence, whatever it may be, for God! Let us not say, “Am I my brother’s keeper?” If others are bold in the service of the devil, we should be bold in the service of our God: “we must in any wise reprove our brother, and not suffer sin upon him.” Our influence is as much a talent as our time, or money, or any thing else; and we ought to use it for God. We should not be contented to go to heaven alone, but should endeavour to carry all we can along with us.]

  2.      The comfort of being interested in the Gospel of Christ—

[There were many sins for which the Mosaic dispensation provided no sacrifice: and God himself warned Eli, that “the iniquity of his house should never be purged by sacrifice or offering, to the end of time.” But no such declaration is made to us under the Gospel: there is not a word in all the Bible that even hints at the insufficiency of Christ’s sacrifice to atone for the greatest guilt, or the doubtfulness of any person’s acceptance, provided he plead that sacrifice as the ground of his hopes. We are told indeed, that, “if a man sin wilfully (in rejecting that sacrifice) after he has received the knowledge of the truth, there remains no other sacrifice, but a certain fearful looking for of judgment and fiery indignation:” but to those who penitently trust in that sacrifice there is no ground of despondency. Whatever then our sins may have been, let us remember, that the death of Christ was “a propitiation for the sins of the whole world;” that “his blood is able to cleanse us from all sin; ”and that “though our sins be red as crimson, they shall through him be made white as snow.” Let this comfort us under every desponding apprehension; and whilst, with Eli, we commit the entire disposal of all events into the hands of a righteous God, let us cast ourselves with confidence on his promised mercy, and “hold fast the rejoicing of our hope firm unto the end.”]

CCLXXXVI

ELI’S ANXIETY FOR THE ARK OF GOD

  1 Sam. 4:13.

Lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God.

THE word of God, to whatever it relate, shall certainly in due time be accomplished: it may indeed, like the seed under the clods, appear to have been lost: but as soon as the appointed season arrives, we shall be made to see, that not a jot or tittle of God’s word can ever fail. It had some years before been announced to Eli, that God would bring such judgments upon his house as should make “the ears of every one that heard of them to tingle.” Now the time for the execution of the threatening drew nigh; and the manner in which it was executed is set before us. The Philistines had gained a victory over Israel, and had slain about four thousand men. The elders of Israel, astonished at such at event, devised an expedient for securing, as they hoped, a successful issue to the contest. They sent to Shiloh for the ark of God; which accordingly was brought by Hophni and Phinehas into the camp. Eli, at the advanced age of ninety-eight, being informed of the measure that had been adopted, anticipated in his mind the evils that were at hand; and full of anxiety, “sat by the wayside, watching; for his heart trembled for the ark of God.”

We propose to consider,

  I.      The grounds of his anxiety—

Eli did not doubt whether God was able to protect his ark; but he had just grounds to doubt whether he would protect it—

[He knew the wicked state of the people at large, and of his sons in particular — — — He knew that the measure which had been adopted, had not been commanded or authorized by God — — — He knew that if the ark should be taken, the loss would be incalculable — — — He knew that in the event of such a misfortune, the Philistines would profanely exult over the God of Israel — — —]

And if on these grounds he trembled for the ark, is there not reason to tremble for the cause of God in many parts of the Christian world?

[Of the wickedness of merely nominal Christians it is almost superfluous to speak. Let us turn our attention rather to those whose office it is to bear the ark and to minister before it; how many of them, alas! walk unworthy of their high calling! Or let us look to those who profess to regard the ark of God, and to expect salvation from a Covenant God in Christ: do we not behold amongst them many by whom God is habitually and grievously dishonoured? Are there not many too, who, under a sense of their guilt and danger, devise expedients which were never sanctioned by the Lord, and resort to them for salvation, in an utter neglect of those means which have been revealed by God? What have all such persons reason to expect, but that God, who has long since departed from the Churches of Asia, and from innumerable other Churches which once enjoyed the light of his Gospel, should “remove his candlestick” from them? And what if such a judgment should be inflicted upon us? How would those who hate the light exult, and the daughters of the uncircumcised triumph! Truly, if we viewed the state of the Christian world aright, there is scarcely a people for whom we have not cause to tremble, lest they should lose the privileges which they are so backward to improve, and be delivered up into the hands of their spiritual enemies. And “woe unto them when God departs from them!”]

Commendable as the anxiety of Eli was, we cannot be surprised at,

  II.      The issue of it—

[The Israelites were defeated: no less than thirty thousand of them perished: the sons of Eli, the priests who bore the ark, were slain: and the ark itself was taken. The awful tidings soon reached the ears of Eli. He heard of Israel’s defeat, and bowed with meek submission; as he did also when he was informed of the death of both his sons: but when he was told that the ark of God was taken, he fainted, he fell, he died.

Now in this death he may appear to have resembled the wicked Israelites: but there was in truth a great difference between them. His death indeed was in part judicial, and so far may be compared with theirs: but theirs was accompanied with manifest tokens of the divine displeasure; and we have reason to fear that not they only, but Hophni and Phinehas also, were cut off in their sins. But Eli shewed his supreme regard for God; and in some sense died a martyr to his love to God. The wife of Phinehas also evinced the same piety. She was so affected with the tidings, that her pangs of travail were prematurely hastened; and, when her attendants strove to comfort her with the information that she had borne a son, she no further noticed it than to give him the name of I-chabod, which means inglorious; assigning as the reason for it, that “the glory was departed from Israel, and the ark of God was taken.” Thus did she, and Eli, manifest, that a concern for the honour of God was deeply rooted in their minds, more deeply than any other consideration, whether of public interest or of the ties of consanguinity.

We congratulate then this aged priest on the issue of his anxiety: and we rejoice, that, when his errors in life had subjected him to the divine displeasure, he shewed in his death that he had obtained mercy of the Lord. Had we not been informed of this closing scene, we might have doubted how far the judgments of God might come upon him in the eternal world: but, with this knowledge of his latter end, we feel no doubt of his acceptance with God, and his exaltation to the realms of bliss.]

  This whole history is very instructive: it TEACHES us,

  1.      The inefficacy of ordinances—

[As the Israelites idolized the ark, and looked to it as a saviour in the place of God, so do many look to the ordinances of religion, (as though there were in them a power to save,) instead of looking through them to the God of ordinances. But, though Paul should plant or Apollos water, it is God alone that can give the increase: and if we put the word, or ministers, or sacraments, or any thing else in the place of God, we shall find them to be a lamp without oil, and “a fountain sealed.”]

  2.      The danger of presumption—

[The Israelites hoped for the divine protection, though they humbled not themselves for their iniquities, nor even in earnest implored his help; yea, they shouted for joy as though a victory were already gained. But it is in vain to indulge such an hope as this. If we turn not from our sins, it is not possible but that we must be overtaken by the divine judgments. For the truth of this, God himself refers us to the history before us: “Go,” says he, “and learn what I did to Shiloh, for the wickedness thereof.”]

  3.      The necessity of walking in the fear of God—

[We know not how soon, or how suddenly, death may come upon us. Even if our lives be prolonged to an advanced age, we may yet be taken off without a moment’s warning. How desirable then is it that all, and especially those who are drawing nigh to the time of childbirth, should stand ready for death and judgment! It is not necessary, nor indeed desirable, that we should be living under a servile dread of death; but we should be “working out our salvation with fear and trembling.” We should be “trembling for the ark of God;” longing to hear of the victories of Christ in the world, and dreading to hear of the triumphs of his enemies. We should particularly “watch,” to see the progress of his grace in our own souls, and fear lest by any means he should be dishonoured through us. If that be our frame of mind, we shall be accepted of God both in life and death: for the declaration of God himself is this, “Blessed is the man that feareth always.”]

CCLXXXVII

THE ARK RETURNED TO BETH-SHEMESH

  1 Sam. 6:20.

And the men of Beth-shemesh said, Who is able to stand before this holy Lord God?

TILL we come to behold some extraordinary interposition of the Deity, we have in general a very slight sense of his majesty and greatness: but when we see any remarkable display of his power, we are apt to forget all his other perfections, and to think of him with insupportable terror. We have a striking instance of this in the Israelites, when they saw God’s decision of their controversy with Aaron on the subject of the priesthood: “They said, Behold, we die, we perish, we all perish: whosoever cometh any thing near unto the tabernacle of the Lord shall die: shall we be consumed with dying?” Thus, in the passage before us, the men of Beth-shemesh, who had just before manifested so little respect for the Lord as to treat his ark with impious irreverence, no sooner felt the tokens of his displeasure than they exclaimed, “Who is able to stand before this holy Lord God?”

We propose to consider,

  I.      The grounds and occasions of this question—

To understand it aright, we must consult the whole of this and of the preceding chapter.

God had prevailed over the idolatrous Philistines—

[God had, for the punishment of his offending people, delivered the ark into the hands of their enemies: and the Philistines having triumphed, as they imagined, over the God of Israel, placed the ark, as a trophy, in the temple of Dagon their god. They had before “offered a great sacrifice to Dagon, when, as they supposed, he had delivered Samson into their hand:” and now they endeavoured to do him still greater honour, by placing, as they imagined, the God of Israel at his feet. But behold, their God, without any visible cause, fell prostrate before the ark; and, when set up again in his place, again, the very next night, fell down before the ark, having both his head and his hands broken from the trunk. Should they not have learned from this that their idol had neither wisdom nor power to effect any thing?

But when they would not understand from this sign the superiority of the God of Israel, Jehovah smote multitudes of them with a pestilence, of which they died; and multitudes also with emerods (which are supposed to be a very grievous kind of piles); insomuch that they were constrained to acknowledge that “his hand was sore upon them, and upon Dagon their god.” Wearied with their sufferings, they sent the ark to Gath: but there the same judgments were inflicted on the people, both small and great: so that they got it removed to Ekron; where the people were terrified at the prospect of experiencing the like calamities, and soon united in the general wish for its dismission from their country. Another judgment also which God inflicted on them contributed to make them anxious to restore the ark without delay, and to appease the wrath of him whose symbol it was: their country was suddenly overrun with mice, which destroyed all the fruits of the earth. A consultation therefore was held by all the priests and diviners, to ascertain the best method of testifying their sorrow for the indignities offered to Jehovah: the result of which was, to send back the ark, with representations in gold both of the mice and of the emerods, five in number, one for each of the lords who ruled the country, and who were therefore fit representatives of the whole people.

But in their mode of executing this they shewed how reluctant they were to part with the ark, or to acknowledge Jehovah’s power. They put the ark on a cart, and yoked two milch kine to it, and left them to go whither they would; taking care however to shut up their calves at home, that, if they should, contrary to all their natural inclinations, go directly to the way of Beth-shemesh, it might be evident, beyond all possibility of doubt, that they were constrained to do so by the invisible power of Jehovah.

In all this, however, God glorified himself, and shewed that the whole creation was subject unto him, and that He alone was “God over all the earth.”]

He had punished also his own presumptuous people—

[The men of Beth-shemesh received the ark, as it became them, with joy and gratitude; and immediately offered the kine a burnt-offering to the Lord. But soon they lost that reverence which they had been ever taught to feel towards that symbol of Jehovah, and with impious curiosity looked into the ark, which was not so much as to be seen by any except the high-priest, and by him only once in the year. For this profane conduct God smote the men of Beth-shemesh, even “fifty thousand and threescore and ten men,” or, as it probably should rather be read, “fifty out of a thousand, even threescore and ten men.” Terrified at this judgment, especially as connected with all the judgments that had been inflicted on the Philistines, the men of Beth-shemesh were as desirous to get rid of the ark, as ever the Philistines themselves had been. Instead of humbling themselves before him for their sin, they thought only of their punishment; and were willing rather to part with Jehovah himself, than to conciliate his favour by suitable humiliation.]

Such were the grounds of this desponding question. We now proceed to state,

  II.      The answer to be given to it—

Whatever reason for despondency there was in their apprehension, there was none in reality.

Doubtless the wicked can never stand before God—

[God is a holy Being, that “cannot look upon iniquity” without the utmost abhorrence of it. The profane sinner, however he may “contemn God,” and “puff at his judgments,” will have far other thoughts of God when once he begins to feel, either in his body or in his mind, the effects of his displeasure. Behold, how changed was the voice of Nebuchadnezzar, when he recovered from the malady which God had inflicted on him! and what a contemptible “god” did Herod appear, when worms were devouring his vitals! Or look at Belshazzar, with his knees smiting together at the sight of the hand-writing on the wallk; or at Felix, when Paul “reasoned with him of righteousness, temperance, and the judgment to come:” how little were these persons able to stand before the Majesty of heaven! And shall it be thought, that when they shall be summoned before his tribunal in the last day, they will be able to make good their cause? No: they will wish for rocks and mountains to fall upon them and to “cover them from the wrath of the Lamb.” Now they may justify themselves, and condemn the righteous; but in that day, we are assured, “The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.” Nor will the presumptuous and disobedient professor stand before God: for “not every one that saith unto Christ, ‘Lord, Lord,’ shall enter into the kingdom of heaven, but he that doeth the will of our Father which is in heaven.” Men may plead that they have eaten and drunk in his presence, and done many wonderful works in his name; but the Lord Jesus will say to them, “Depart from me; I never knew you, ye workers of iniquity.”

O that every sinner would consider this; and that every professor of religion would search and try his ways! — — —]

But the true believer has no cause to dread his presence—

[Even the removal of the judgments from the penitent Philistines is sufficient to shew that God delighteth in mercy, and that “judgment is his strange act,” to which he is greatly averse. But there are numberless promises made to the believer, promises which may “embolden him to enter into the holiest with the blood of Jesus” in his hand, just as the high-priest, on the day of annual expiation, entered with the blood of his sacrifices within the veil. Though he is in himself a guilty and corrupt creature, in Christ he stands before God without spot or blemish: yea, “though his sins have been red as crimson, they are washed away, and he is made white as snow.” Let him only be steadfast in the faith, and he has nothing to fearp. Whilst he shews forth his faith by his works, he may expect to enjoy that “peace of God which passeth all understanding:” and especially, whilst he is filled with love, and therein bears the image of his God, he may look forward to the day of judgment with confidence and joyr — — — Know then, Believer, that “in Christ you may have boldness and access with confidence unto the lather by the faith of Christ;” and that in due time you shall “be presented faultless before him with exceeding joyt.”]

  OBSERVE then, from this subject,

  1.      How great an enemy to our welfare is slavish fear!

[What might not the Philistines and the Beth-shemites have obtained, if, instead of sending the ark from them through slavish terror, they had humbled themselves before it, and sought mercy of the Lord? But so it is with persons who are filled with slavish fear; they wish to banish that which inspires them with terror, rather than to part with their sin, which alone makes God an object of dread. Hence they will resort to any thing for peace, rather than to God himself, who alone can give them peace. But let this be a fixed principle in our minds; that, whatever judgments we either feel or fear, we will not entertain hard thoughts of God. Let us bear in mind, that he is infinitely more willing to give than we are to ask; and that those who “come to him in the name of Jesus he will in no wise cast out.”]

  2.      What a comfort to the soul is the knowledge of Christ!

[The dissolution of the world, and the coming of Christ to judgment, have nothing in them terrific to the true believer. He has a refuge, and an hiding-place; yea “Christ himself is to him a sanctuary,” where he is hid from the fear of evil — — — O that we did but cultivate this knowledge more! Christ is the true ark, which contains that law that was fulfilled by him, and is covered by the mercy-seat, from whence mercy is dispensed to all his believing people. Into that ark we may look; not indeed with unhallowed curiosity, but with an humble desire to understand all the mysteries of redemption. The cherubim that overshadowed the mercy-seat intimate to us, not only what the angels in heaven are doing, (for they are constantly endeavouring to look into this mystery,) but what we also should do. St. Paul, after preaching Christ for twenty years, still pressed forward for a further knowledge of him; and with the same view we also should be “searching the Scriptures which testify of him.” This is a knowledge in comparison of which all things else are as dung and dross: and the more we attain of it, the more shall we be transformed into his imagez, and be rendered meet for the glory which he has prepared for us.]

CCLXXXVIII

SAMUEL’S SUCCESSFUL INTERCESSION

  1 Sam. 7:8, 9.

And the children of Israel said to Samuel, Cease not to cry unto the Lord our God for us, that he will save us out of the hand of the Philistines. And Samuel took a sucking lamb, and offered it for a burnt-offering wholly unto the Lord: and Samuel cried unto the Lord for Israel; and the Lord heard him.

THERE is scarcely a more striking instance of reformation to be found in all the Holy Scriptures, than in the chapter before us. The people of Israel had long been in a state of awful departure from God. They had presumptuously confided in the ark at a former period, as though its very presence was sufficient to secure them the victory over the most powerful enemies: but now, though it had been restored to their country twenty years, no one had shewn any just regard to it. We may well suppose, however, that Samuel had not been idle: indeed we apprehend that the general reformation which took place at this time, was the fruit of his labours. Availing himself of the deep impression which had been made on the minds of the whole nation, he proposed to meet all the elders of Israel at Mizpeh, with a view to keep a fast unto the Lord. This measure was adopted: but the Philistines, imagining that the collecting of so many persons at one place was with a view to combine for military purposes, took the alarm, and determined to make an assault on them, before they should be able to arrange their plans, and prepare themselves for the battle. The approach of the Philistines produced great consternation at Mizpeh, and necessitated the Israelites to stand on their defence. But, conscious of their incapacity to resist their foes, they besought Samuel to intercede with God for them. His intercession is the subject which we propose for our present consideration; and we shall notice it,

  I.      As solicited by them—

They had now learned by experience that God alone could help them—

[They did not, as formerly, resort to the ark for aid: nor did they confide in an arm of flesh: Jehovah himself was now their hope: and they sought him in a manner that was truly becoming: “they lamented after him,” being grieved at their hearts that they had provoked him to depart from them: they “drew water, and poured it out before him,” expressing thereby the depth of their sorrow: and “they fasted,” in order to beget in themselves a more penitent sense of all their transgressions. In this frame of mind they betook themselves to him, whose power had so often proved effectual for their support.]

But, conscious of their own unworthiness, they sought with all earnestness the intercession of Samuel—

[Very striking is their address to him; “Cease not to pray unto God for us.” They were persuaded that “the effectual fervent prayer of a righteous man would avail much.” Hence they entreated Samuel to intercede for them. But they remembered that the intercession of Moses against Amalek was no longer successful than whilst his hands were held up in prayer; and therefore they importuned Samuel not to suspend for a moment his cries to God in their behalf. Happy were they in having such an intercessor; and happy in having an heart to acknowledge his worth, and to seek his aid.]

Let us next attend to the intercession,

  II.      As offered by him—

He offered to the Lord a burnt-offering—

[Though Samuel was not a priest, he officiated as a priest on this occasion, and was doubtless accepted of God in that service. The presenting of a sucking lamb upon the altar intimated that neither the people nor himself could approach unto God, or hope for any mercy at his hands, but through that great Sacrifice which should one day be offered, even that Lamb of God which should take away the sins of the whole world. At the same time, as a burnt-offering, it was intended to honour God, who had so often succoured them in the hour of need. This affords an important hint to us in all our addresses at the throne of grace: we must implore mercy solely through the sacrifice of Christ, and acknowledge God’s perfections as glorified, in all his dispensations, whether of mercy or of judgment, of providence or of grace — — —]

This sacrifice he accompanied with fervent prayer—

[Samuel well knew, that as prayer without a sacrifice would be of no avail, so neither would a sacrifice without prayer. He therefore “cried unto the Lord.” O what is intimated in that expression! what humility, what fervour, what importunity! Such is the prayer that God requires; and such prayer, offered in dependence on our great Sacrifice, shall never go forth in vain.]

The efficacy of his intercession will be seen, if we notice it,

  III.      As accepted of the Lord—

Instantly did God vouchsafe to answer it—

[Before the offering of the lamb was finished, God’s acceptance of the prayer was manifest. The Philistines approached to the battle; but were so intimidated and confounded by thunder and lightning, that they fell an easy prey to those whom they had expected utterly to destroy. Thus the intervention of God was seen in the clearest light. Had the victory been gained solely by the sword of Israel, they might have ascribed it to their own skill and prowess: but when it arose from causes that were entirely out of the reach of men, they could not but acknowledge that God himself had interposed in answer to the prayer of Samuel. Signal as this favour was, we are warranted to expect a similar acceptance of our prayers, if only we ask in humility and faith. Jehoshaphat obtained a similar answer under circumstances precisely similar: and with equal speed was Daniel answered, when praying for himselfe: and we also shall be heard in like manner, if we draw nigh to God, as it is both our privilege and our duty to do.]

He answered too to the utmost extent of the petitions offered—

[Deliverance out of the hands of the Philistines was the mercy asked; and so entirely was this deliverance effected, that the Philistines never came again into the land of Israel as long as Samuel lived.

We too may expect that God will exceed our utmost requests. If we are straitened at all, it is not in him, but in ourselves. If we were more earnest, and more enlarged in prayer, our blessings would be proportionably multiplied.]

  We may LEARN from hence,

  1.      On what our safety as a nation rests—

[We should imitate their repentance—reformation—faith—and zeal—and should unite, both ministers and people, in committing our cause to God — — —]

  2.      How our safety as individuals is to be secured—

[There is no other way for individuals than for nations: only in nations the mercies of God may be enjoyed by those who have been at no pains to seek them; whereas every individual must stand or fall according to his own exertions in the ways of penitence and faith.]

CCLXXXIX

MEMORIALS OF GOD’S GOODNESS

  1 Sam. 7:12.

Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the Lord helped us.

THERE is in the generality of men a very culpable inattention to the ways of Providence. A variety of dispensations succeed each other without ever attracting their notice. Hence they are unconscious of any kindness exercised towards them; and are ready to ascribe their success to themselves, or even to chance, rather than to God. But, if they would observe the many strange and unforeseen events which arise, and notice how they concur to promote their welfare, they would “understand the loving-kindness of the Lord,” and be constrained to acknowledge his wise and gracious agency.

The veil with which modern occurrences are covered, is, in the Scriptures, removed; and we see “the holy arm of the Lord made bare.” We at this day should regard a storm as a mere accidental thing, common perhaps at the time of year; and think little of God, “who maketh the clouds his chariots, and his ministers a flame of fire.” But, in the passage before us, the victory gained by means of a storm is ascribed to the merciful interposition of Jehovah. By means of thunder which terrified the Philistine army, the unprepared Israelites were enabled to destroy them, and to break the power of those who for twenty years had grievously oppressed them: nor was it a little remarkable, that this victory was gained upon the very spot where, twenty years before, God had delivered both them and the ark in which they vainly trusted, into the hands of the Philistines. To commemorate the goodness of the Lord, “Samuel set up a stone, which he called Eben-ezer, saying, Hitherto hath the Lord helped us.”

From these words we shall take occasion to shew,

  I.      What reason we have to erect similar memorials—

Whether the agency of God be more or less visible, it is certain that not so much as a sparrow falls to the ground without his special direction. Let us then take a view of the mercies he has vouchsafed to us. These have been,

  1.      Public—

[These have been exceeding great — — — and they demand our devoutest acknowledgments.]

  2.      Private—

[We shall find abundant cause of thankfulness, if we survey our temporal mercies. How are we indebted to God for life, when multitudes have been taken into the eternal world; and for health, when many have been pining away with sickness; or racked with acute disorders! What an unspeakable mercy is it that our reason is continued to us, when many are bereft of this noble faculty, and thereby reduced, like Nebuchadnezzar, to a level with the beasts! What do we owe to God, if we have found comfort in our relatives and connexions, (for “it is God that maketh men to be of one mind in a house,”) and if death has not been permitted to rob us of those, in whose welfare we are deeply interested! Perhaps during the preceding year we have entered into new connexions, or had our families enlarged. Perhaps our business has prospered; or the difficulties with which we have contended, have been overcome. In all these things we ought to acknowledge the hand of God, and to think how highly favoured we have been above myriads of our fellow-creatures.

But if we turn our thoughts to the contemplation of our spiritual mercies, what ground shall we find for the liveliest gratitude, and the profoundest adoration! That the ordinances of the Gospel are continued to us, when, for our misimprovement of them “our candlestick might so justly have been removed;” what a blessing is this! If we only consider that the preached Gospel is, though not the only, yet the principal mean which God makes use of for the salvation of men, we never can be sufficiently thankful that its sound has reached our ears, and its light been exhibited before our eyes; “for many prophets and kings have in vain desired to see and hear these things,” which we so richly enjoy.

We have all, more or less, been made the subjects of restraining grace: and O, what a tribute of praise does that demand! How many of our fellow-creatures have brought themselves to an untimely end, either by their excesses, or by the hands of the public executioner! How many unhappy females protract a miserable existence by the wages of prostitution! How many, either to conceal their shame, or to avenge a quarrel, have committed murder! How many, to rid themselves of their present troubles, have madly rushed on suicide! Whence is it, I would ask, that we have not fallen into one or other of these evils? Are we made of better materials than they? “Have we not all one father?” Did they, previous to the commission of their evil deeds, imagine themselves more likely to fall than we? Let us acknowledge “the good hand of God upon us;” it is God who alone has made us to differ: and if he had not preserved us by his restraining grace, we should at this moment have been numbered with the most miserable and abandoned of the human race.

Some amongst us, we trust, have been made to experience converting grace. And what cause for thankfulness have they! Look around, and see how few even of those who statedly hear the Gospel are savingly converted by it! What then do they owe to God, who have been quickened from the dead; who have had their sins blotted out by the blood of Jesus; who have been made partakers of a divine nature, and heirs of the kingdom of heaven! Should not they raise an Eben-ezer to the Lord?

Nor have they less cause for thankfulness who have received establishing grace. Consider how many have “begun to run well, and afterwards been hindered:” some waxing cold in their regard to religion; others “turning aside to vain jangling;” some drawn into infidelity; and others making religion itself hateful and abominable, by their hypocrisy or open impiety. Never does a year pass, but some instances of grievous backsliding occur, to the great dishonour of God, and the grief of all his people. And why are not we the persons that have been left to fall? Have we felt no secret inclination to sin? Have we on no occasion yielded to the suggestions of our great adversary, so that nothing but Omnipotence, snatching us like brands out of the burning, could have preserved us? Have we never inwardly backslidden, so that if God had not for his own mercy’s sake restored us, we must have departed for ever? Let us only examine the records of our own hearts, and call our own ways to remembrance; and there is not one of us who will not be ready to look upon himself as the greatest monument of mercy that can be found on earth.

Whether then we consider our temporal or our spiritual mercies, we cannot but find unbounded occasion to raise grateful memorials to the Lord our God.]

But it will be proper to shew,

  II.      In what manner we should do it—

External and visible monuments are very proper expressions of national gratitude: but, as individuals, we must erect very different memorials;—

  1.      We must get a sense of God’s goodness engraven on our hearts—

[We need not to form inscriptions on stone or brass: we are concerned rather to have the mercies of our God written upon our hearts. But here is our great fault: we do not “keep his great goodness in remembrance:” we “forget him at the sea, even at the Red Sea.” One single calamity will call forth complaints in abundance: but ten thousand mercies are scarcely sufficient to raise the soul to God, or to excite one desire to requite his love. Sensible of this, David stirred up his soul to the performance of its duty: “Bless the Lord, O my soul, and let all that is within me bless his holy name: bless the Lord, O my soul, and forget not all his benefits.” It is in this way that we must raise memorials to God: and such memorials he will not despise. One grateful and devout acknowledgment is a more pleasing sacrifice to him than the cattle upon a thousand hills: “Whoso offereth him praise, glorifieth him.”]

  2.      We must endeavour to impress others also with a sense of it—

[This is a method of perpetuating the remembrance of his goodness, which the Lord himself has prescribed. And the more sensible we ourselves are of his kindness to us, the more shall we exert ourselves to preserve the knowledge of it in this way. How admirable is the example of David in this particular! He seems to have laboured with all his might, not merely to praise God with his own lips, but to interest all, whether of his own or future generations, in the same blessed employment. On the contrary, how severely was Hezekiah rebuked for ostentatiously displaying his own riches, when he should have been magnifying to the Babylonish ambassadors the Lord’s goodness, and commending to them the knowledge of the God of Israel! It is possible enough that he might pretend to give God the glory; but God, who knew his heart, saw that he was lifted up with pride: so we are in danger of erecting memorials rather for our own honour, than for God’s: but we must be exceeding jealous upon this head, lest, instead of pleasing, we offend the Majesty of heaven; and lest, instead of bringing a blessing upon ourselves, we entail a curse. We may boast; but our boast must be of God, and not of ourselves: we may raise monuments; but they must be truly “Eben-ezers,” ascribing every thing to “the Lord’s help,” and not to an arm of flesh.]

  3.      We must testify our sense of it by an increased devotion to his service—

[If we are sincere in our acknowledgments, we shall be inquiring, “What shall I render to the Lord, for all the benefits that he hath done unto me?” The end for which our God vouchsafes his mercies to us, is, that we may bring forth fruit to his glory: and, if he find that all his pains and culture are without effect, he will cut us down as “cumberers of the ground.” Whatever be our character then, we must make this improvement of the Lord’s goodness to us: if we are impenitent, it must lead us to repentance; if we are already his servants, it must constrain us to increased diligence in his service, and cause us to abound more and more in every good word and work. We must not satisfy ourselves with empty commendations, crying, “Lord, Lord;” but must do with cheerfulness and delight whatsoever he commands us.]

  4.      We must trust him in all future difficulties and dangers—

[This is a very principal end of raising memorials of any kind: it is, not merely to remind us of what God has done, but of what he is ever ready to do, if we call upon him. Here again we are called to admire the conduct of David, who regarded the deliverances which he had experienced from the paws of the lion, and of the bear, as arguments for trusting in God, and for expecting a similar deliverance from the sword of Goliath. St. Paul also made a similar improvement of the mercies vouchsafed to him; saying, “God hath delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver usg.” Trials will succeed each other, as “clouds coming after rain:” we are not to expect a termination of them, till we are called to our rest above. Yet while on this account we can only say, “Hitherto hath the Lord helped us,” we may safely commit ourselves into his hands, knowing, that “whoso trusteth in the Lord, shall be even as Mount Zion, which cannot be removed, but standeth fast for ever.”]

CCXC

THE DUTY OF COMMEMORATING GOD’S MERCIES

  1 Sam. 7:12.

Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the Lord helped us.

The Jews lived under a Theocracy, and received from God a greater number of visible interpositions in their favour than any other nation under heaven. In remembrance of these, many different memorials were erected, and many rites instituted; that so the people might be kept in a steadfast adherence to him as their rightful Sovereign, and in a constant dependence on him as their almighty Protector. But they were ever prone to depart from him, and to transfer their allegiance to the gods of the heathen that were no gods, but idols of wood and stone. For these iniquities that were frequently given up into the hands of their enemies, and left to feel the bitter consequences of their impiety. But, when they were made sensible of their guilt, and brought to humble themselves before God, he returned in mercy to them, and effected for them the deliverance they implored. Such an interposition was obtained for them by the prayers of Samuel; and in remembrance of it was the stone erected, to which my text refers.

But, as God is the Governor of all the earth, and interposes still for his people as really, though not so visibly, as in the days of old, we will not confine our views of this transaction to the particular deliverance to which it primarily refers, but will extend them generally to the Church at large; and consider it as,

  I.      A commemorative act—

The Jews at this time were grievously oppressed by the Philistines. Samuel called them to repentance, and promised, that, if they would put away their false gods, and return with penitential sorrow to the Lord their God, they should be delivered out of the hands of their enemies. That their return to Jehovah might be the more solemn and universal, Samuel appointed all the heads of the nation to meet him at Mizpeh. But the Philistines, jealous of so large an assemblage of Israelites on the borders of their country, came forth to attack them: and God, in answer to the prayers of Samuel, rescued his people from their hands, and utterly discomfited the Philistine armies. To commemorate this deliverance, Samuel “put up the stone, which he called Eben-ezer, saying, Hitherto hath the Lord helped us.” But, to understand the precise scope of this memorial, we must advert to the means by which the deliverance was obtained. Then we shall see that the stone thus raised, proclaimed, to the whole nation,

  1.      That God is a hearer of prayer—

[This the people could not but acknowledge, since they all had applied to Samuel to entreat the Lord in their behalf. And this was a truth which it was of the utmost importance to commemorate, since it demonstrated Jehovah to be the only true God. To this truth the whole Scriptures bear witness. It was in answer to the cries of Israel that God had formerly delivered them from Egypt, and brought them in safety through the Red Sea. When Amalek came forth against them to destroy them in the wilderness, it was not by the sword of Joshua, but by the prayers of Moses, that Israel obtained the victory: for, when the hands of Moses hanged down, Amalek prevailed; but, in consequence of their being held up until the evening, Israel prevailed, and gained at last a complete triumph. In every part of their history the same truth was manifested — — — And to this hour are the memorials of it the greatest possible encouragements to seek for mercy at his hands.]

  2.      That he will deliver his penitent and believing people—

[Here we must have an especial eye to the occasion before us. The people, in compliance with the exhortations of Samuel, prayed, and fasted, and confessed their sins, and put away their strange gods, and gave themselves up to Jehovah, “to serve him only.” This shewed the sincerity of their repentance, without which they could not hope for mercy at God’s hands.

But, as humiliation alone could be of no avail, Samuel offered a sucking lamb as a burnt-offering to God, thereby acknowledging the people’s desert to be utterly consumed, and their hope of acceptance only through a vicarious sacrifice. And it is remarkable, that, as Samuel was in the very act of offering this sacrifice, “God thundered with a great thunder upon the Philistines,” and, by the terror which those thunders inspired, caused them to fall an easy prey to the sword of Israel.

Thus the people were reminded, that in all their approaches to the throne of grace there must be an union of penitence and faith: and that, whenever they so approached God, they should assuredly be delivered, however great might be the difficulties in which they were involved, or imminent the dangers to which they were exposed.]

But to all future ages also was this memorial intended to convey,

  II.      An instructive lesson—

It plainly teaches us,

  1.      That we should often review our past mercies—

[All have received mercies in abundance, which they ought from time to time to review, in order to impress a sense of them the more deeply on their minds. For want of this, how many mercies are forgotten! and what a loss do we sustain by means of our forgetfulness! Blessings that are unnoticed are no more to us than they are to the brute creation: but if we bring them frequently to our remembrance, we have frequently in the retrospect a sweeter taste of them than we had in the actual possession. From this act of Samuel’s then let us learn to pass over no mercy without labouring to imprint it on our minds, and to retain the remembrance of it to our dying hour.]

  2.      That we should especially view the hand of God in them—

[It is this which gives the chief zest to all our mercies. And to whom can we trace them but to God? Look at your temporal mercies; the time, and place of your birth, when the light of the Gospel was shining all around you—your preservation during the helpless state of infancy, which so many myriads of human beings never survive—the many deliverances, seen, and unseen, which you have experienced since—the blessings of health and abundance, whilst so many have spent their days in sickness and want. View but the last year, and see how many have been plunged into deep distress, from which you are exempt; or been called away into the eternal world, whilst you are left with protracted opportunities of working out your salvation — — — Think of your spiritual mercies. Have you any measure of light in your minds, of softness in your hearts, of holiness in your lives? Have you any hopes in Christ as your Saviour; any experience of the Spirit as your Comforter; any prospects of heaven, as your inheritance? Think of multitudes around you, or look at those who are gone beyond redemption, and say, whether it is within the power of language to express your obligations to your God. For who is it that has made you to differ? Will you, or can you, trace these blessings to your own superior wisdom, or goodness, or strength? Must you not of necessity acknowledge the hand of God in them, and say, “Hitherto hath the Lord helped us?” Surely in reference to every blessing, whether temporal or spiritual, you must say with David, “Not unto us, O Lord, not unto us, but unto thy name be the praise.”]

  3.      That we should make our experience of past mercies the ground of expecting all that we can need from God in future—

[Doubtless the memorial raised by Samuel was particularly intended to answer this end. And so should the memorials that are raised in our hearts: “Thou hast been my help; therefore under the shadow of thy wings will I rejoice:” “Because the Lord hath inclined his ear unto me, therefore will I call upon him as long as I live.” This was St. Paul’s mode of improving past mercies: “God,” says he, “delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver usg.” From what we have received “hitherto,” we know what to expect henceforth. O blessed effect of preserving memorials of past mercies in our minds! What holy confidence will it introduce into the soul, and what a happy anticipation even of eternal blessedness! Only let the “Eben-ezer” which Samuel erected teach us this, and we shall ourselves raise in due time a similar memorial in the realms of bliss.]

  APPLICATION—

  1.      Take now a review of all that God has done for you in times past—

[Let those who are yet living as without God in the world contemplate God’s forbearance towards them — — — Let those who have been brought out of darkness into the marvellous light of the Gospel survey the riches of divine grace displayed towards them — — — Let believers bring to their remembrance their manifold temptations, their grievous back-slidings, their repeated falls; or, if they have been kept from falling, the almost miraculous succours by which they have been upheld — — — Then will the example before us have its due effect; and God will receive the glory due unto his name.]

  2.      Look forward now to all that you can need from God in times to come—

[Nothing but a sense of our necessities will keep us properly dependent on God. Let your minds then be continually intent on this subject. Think of all you need for body — — — or for soul — — — for time — — — or for eternity — — — And then see what need you have for help from God in future. Yet be not disheartened by the sight of all your necessities; but remember, that however great they be, “God is able to supply all your need out of his riches in glory by Christ Jesus.” Call to mind the promises of help which God has given you in his word; see how ample they are; how repeated; how strong! Though thou art but “a worm,” yet through him “thou shalt thresh the mountains.” In a full persuasion of this, commit your every concern to him, and expect that he will be “a very present help to you in every time of need.” Only trust in him with your whole hearts, and “you shall not be ashamed or confounded world without end.”]

CCXCI

SAMUEL’S JUDICIAL CHARACTER

  1 Sam. 7:15–17.

And Samuel judged Israel all the days of his life. And he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places. And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the Lord.

AS there are times and seasons commended to our special attention on a religious account, so there are particular occasions which it is proper for us to notice, on account of the interest they create in the public mind, and the facility they afford for imparting instruction suited to them. The pomp with which the judges of the land are surrounded, when they go their circuits for the purpose of dispensing justice through the land, is calculated to make a good impression upon the community at large; and to fill all ranks of men with gratitude to God, for the protection which they enjoy, under the dominion of laws wisely enacted and well administered. We avail ourselves of the opportunity now offered, to set before you the judicial character of Samuel, (than whom there never existed a more diligent or impartial judge,) with a view to trace a parallel between the privileges enjoyed by Israel under his government, and those with which we are favoured in this happy land.

In the prosecution of this subject I will state,

  I.      The advantages of Israel under the government of Samuel—

Perhaps, amongst all the governors of Israel, there was not one that maintained a more blameless character than Samuel. Indeed, he is distinguished in Scripture as inferior to none, not excepting even Moses himself: and in our text, we see how eminent he was,

  1.      In the administration of justice—

[Though he had all the cares of government upon his hands, yet did he, from year to year, make a circuit to Bethel, and Gilgal, and Mizpeh, in order to take cognizance of the violations of the law, and to decide with equity all the cases that should be brought before him. Now, this was a very great benefit, not to those particular places only, but to all the country round about them: for it tended to uphold the authority of the laws: it gave to all an assurance that their grievances should be redressed, and that those who dared to violate the law should not go unpunished. Thus it conduced to the peace and welfare of society in general, inasmuch as it checked the commission of outrage amongst the lawless, and gave security to those who were quiet in the land. His knowledge of the laws inspired all with confidence: his known integrity disposed all to a ready acquiescence in his decisions: his authority silenced opposition, where unreasonable selfishness would otherwise have maintained and perpetuated discord: and his taking a circuit, annually, for the express purpose of dispensing justice, facilitated the access of all to his tribunal; when, if he had remained at home, multitudes would have been constrained to go without redress, through an incapacity to bring before him all the witnesses that should be necessary to substantiate their claims.]

  2.      In the maintenance of true religion—

[Whilst the ark was at Shiloh, he would probably have not felt himself authorized to build an altar at Ramah: but now that it had been many years removed from the Tabernacle, in which, till it was taken by the Philistines, it had been kept—and, consequently, the worship of Jehovah, as appointed in the Law, had been neglected—he, as a prophet of the Most High God, and doubtless by inspiration of God, raised an altar at Ramah, where the seat of government was; and thus proclaimed through the land, that Jehovah, and Jehovah alone, was to be worshipped. To see this in a proper light, we must recollect, that the whole people of Israel had been addicted to idolatry, worshipping everywhere strange gods, even Baalim and Ashteroth. For this, God had given them up into the hands of the Philistines for several years; till, upon their repenting and turning to the Lord, he had delivered them by the hands of Samuel. It was under these circumstances that Samuel built an altar to the Lord, that so the people might be kept steadfast to the faith they had received. And this was doubtless a great benefit conferred upon the land; because his example, supported and enforced as it was by his authority, could not fail to deter many from relapsing to idolatry, and to encourage everywhere the worship and the service of the one true God.]

Perceiving, as we now must, how happy that people was under such a governor, we yet are only the better prepared to see,

  II.      The superior advantages which we enjoy under our government—

We will mark this in both of the preceding particulars: for it is certain that we far, very far, excel them,

  1.      In our legal proceedings—

[We have an order of persons expressly for the purpose of maintaining, and enforcing, and executing the laws. For this office they are qualified, by a long and most laborious education; and are chosen from amongst their competitors on account of their superior proficiency: and, so far from having their time occupied with political engagements, they are absolutely prohibited from entering upon the great political arena of the nation, in order that they may be kept free from any undue bias, and be enabled to devote all their time and all their talents to the prosecution of their one object of dispensing justice through the land. And these persons take a circuit, not through one district only, (like Samuel, who went not beyond the country belonging to the tribe of Benjamin,) but through the whole kingdom; and that, not once only, but twice in the year, and in some part even thrice: and in respect of impartiality and integrity, they were not exceeded even by Samuel himself. Under the whole heavens there never was a country where the laws were more equitably, more impartially dispensed. Even religion itself, which, as an object of aversion, is more likely to warp the judgment than any thing else, is sure to find support according to the laws; and, if it is on any occasion oppressed, it is only in conformity with laws that have been unadvisedly enacted, and not in opposition to laws that have been made for its support.

And who amongst us has not reason to bless God for such a constitution as this? Who is there that can injure the very meanest amongst us, without being amenable to the laws, and paying the penalty due to his transgression? The peace and security which we of this happy land enjoy, under the dominion of the laws, are not exceeded by any people under heaven, and are equalled by very few. And this benefit depends not on the life of any individual: (the Israelites found a far different state of things under the government of Saul:) it is the constitution of the land: it is transmitted and perpetuated under every reign: and I trust it will continue the happy portion of this country to the latest generations!]

  2.      In our religious privileges—

[We have not one altar raised, in one favoured place; but many, throughout the whole land; so that, for the most part, they are accessible to all: and where the increase of population has required more, they have been erected, with great liberality, at the public expense. Nor is our worship so unedifying or expensive as that at Ramah. No, truly; we have a Liturgy provided for us; a Liturgy, in which all that was shadowed forth under the Jewish ceremonies is plainly declared. The imposition of hands on a dying victim, the sprinkling of his blood upon the mercy-seat and on the offerer, and the consuming of his flesh upon the altar, were but faint emblems of what we are taught in express terms. We go as sinners unto God: we bring before him that great Sacrifice, the Lord Jesus Christ: we implore mercy in the name of that adorable Saviour; and declare our affiance in his all-atoning blood, which we sprinkle on our consciences for the remission of our sins. The king upon the throne, and the meanest subject in the land, here meet upon a footing of equality; all having equal access to God, and equal encouragement to expect mercy at his hands. Say, ye who are here assembled, whether ye do not feel your elevation in these respects, and congratulate yourselves that the golden sceptre of mercy is held forth equally to all; and that, instead of having occasion to envy the great and mighty of the earth, you have reason rather to rejoice that “there is no respect of persons with God,” or that, if there be, it is in your favour; since God has “chosen the poor of this world to be rich in faith, and heirs of his kingdom?” Truly the preaching of the Gospel, unrestrained as it is to time, or place, or party, calls for the devoutest gratitude from every person in the land.]

  LEARN ye then, Brethren,

  1.      How to appreciate the blessings ye enjoy—

[We have seen how happy Israel was under the government of Samuel; and what still richer privileges we of this nation enjoy. But we are surprisingly slow to acknowledge the blessings which are thus richly bestowed upon us. Indeed, the commonness of these mercies is the very thing which hides them from our view. Could we but see what has been done by the Court of Inquisition in Popish countries, and what is still clone wherever that tribunal exists; could we see our own friends and relatives seized for some supposed crime, we know not what; and carried, we know not whither; and tried, by we know not whom; and put to death by torments more cruel and lingering than we can conceive; verily we should bless our God for our courts of law, for our trials by jury, for the publicity of all judicial acts, and for the high unimpeachable integrity of our judges. And if we could conceive the cruelties exercised on thousands on account of articles of faith, we should indeed adore our God for the liberty we enjoy, of worshipping God in conformity with our own judgment, and of serving him according to the dictates of our own conscience. Religion, with us, is a part of the national law; and is upheld as sacred, against the efforts of all who would subvert it. Verily, I must say, if we praise not God for these benefits, “the very stones may well cry out against us.”]

  2.      How to improve the influence we possess—

[Samuel improved his influence for the honour of God, and for the benefit of man. And thus must we also act, according to our ability. True, we are not invested with such authority as his: yet have all of us, in our respective spheres, some opportunity of doing good. We may, both by our example and advice, promote the dominion of law and equity, by doing unto others as we, in a change of circumstances, would think it right that they should do unto us: yes, and on many occasions we may strengthen the hands of those who administer the laws, by giving them the aid of our testimony, and upholding them in the execution of their high office. In so doing, we may be public benefactors to the state. Yet we must not let our zeal be exercised only on things relating to the outward benefit of man: we must have a zeal for God also, and must endeavour to uphold his worship in the land: yes, and in this we must be particularly active in the place where we live. There are many who will take extensive circuits about some temporal matter, who yet are found very remiss at home in matters relating to their God. But in us should be combined a zeal, both public and personal, both civil and religious. Look well then, I pray you, Brethren, to this duty. Let there be in you a holy consistency: and let it be seen, that, if you are benevolent abroad, you are religious at home: and that the more closely your conduct is inspected, the brighter will it be found, and the more will your character be exalted in the estimation both of God and man.]

CCXCII

CONVERSION A GROUND OF JOY

  1 Sam. 10:12.

Therefore it became a proverb, Is Saul also among the prophets?

PROVERBS are short and weighty sentences, comprising in few words some great and important truth. Of this kind was that which David addressed to Saul: “Mine hand shall not be upon thee: as saith the proverb of the ancients, Wickedness proceedeth from the wicked.” Of this kind were all the Proverbs of Solomon. But sometimes they are brief sayings referring to some particular event, which they serve at once both to commemorate and improve. The most remarkable of any in the Bible, is that which was used to commemorate God’s interposition in behalf of Isaac, to preserve him from being offered up in sacrifice by his father’s hand, and at the same time to shew what interpositions all God’s faithful and obedient people may expect in the very moment of their greatest necessity: “In the mount of the Lord it shall be seen;” or, as it should rather be translated, “In the mount (the mount of difficulty) the Lord shall be seen.” The proverb in our text is of a less serious kind: yet it is very instructive, as shewing, that God will impart his blessings to whomsoever he will, and not unfrequently to those who we should, humanly speaking, say, were least likely to receive them.

Upon the people of Israel desiring to have a king over them, God appointed Saul to be their king. But, when Samuel announced to Saul the purpose of God respecting him, Saul could not believe it. Samuel, however, gave him signs, whereby he should infallibly know the truth of what had been declared. The first was, that he should find two men by Rachel’s sepulchre, who should announce to him, that his father had found the asses, for the loss of which he had been grieved; and that he was now sorrowing for him, whom he had sent to search for them. The next was, that in the Plain of Tabor he should meet three men going up to Bethel with three kids, and three loaves of bread, and a bottle of wine, to offer to the Lord; and that two of the loaves they should give to him. The third was, that, on his arriving at the hill of God, where was (or rather had been) a garrison of the Philistines, a company of prophets should come down with different instruments of music, and should prophesy; and that “the Spirit of the Lord should come down on him, and he should prophesy with them, and be turned into another man.” All these predictions came to pass accordingly; and all the people, when they saw Saul prophesying, as skilfully as any of the other prophets, were filled with wonder, that he, who had never been instructed, should be able to perform his part in so extraordinary a way. They could scarcely believe their own senses. And so remarkable was it in their eyes, that it served them as a proverb, whereby to express to all future generations any great and unlooked-for improvement in the mind of man: “Is Saul also among the prophets?”

Now this proverb we may consider as containing,

  I.      A subject for grateful admiration—

What surprise this change in Saul occasioned amongst all who beheld it, we are informed in the verse before our text: “It came to pass, when all that knew him beforetime saw, that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul among the prophets?” A similar surprise, too, is often created by the change wrought in persons at this day by the grace of God; being wrought under circumstances which, to the eye of sense, appear most unfavourable. Many are converted to God, when no such change could have been hoped for,

  1.      From their age—

[Some are awakened after they have attained the middle period of life, when it might have been supposed, that their sentiments and habits were so firmly fixed as not to admit of any material alteration. Respecting such, we may suppose their friends to say, ‘I am surprised at him, a man of sense and judgment! a man of correct habits and sound principles! How can it be, that he should suffer himself to be warped by the statements of any foolish enthusiast? I can scarcely believe it: Is HE become one of these deluded people?’— — — Amongst the godly, too, the same surprise may prompt them to ask, ‘And is he become one of us?’

Others are turned to God at a very early age, before they could well be expected to exercise any just discretion on matters of such moment. Of them we may suppose the observation to be, What! at his early age has he begun to think? At a time of life when we might expect nothing but thoughtless levity to occupy his mind, has HE begun to set God before him, and to devote himself to his Saviour with his whole heart? Who could have conceived that he should so appreciate the value of his soul, and feel so deeply the importance of eternity? It seems as if another Samuel or Timothy were born into the world, if not a very John, who was sanctified from the womb — — —]

  2.      From their occupations—

[At the very first establishment of Christianity, soldiers flocked to ask counsel of John the Baptist, and Roman centurions believed in Christ. Amongst the very Apostles of our Lord, too, was Matthew, a publican, called by Christ, when sitting at the receipt of custom. So now, from amidst camps, where, for the most part, a dissoluteness of manners, rather than any thing of serious piety, may be supposed to dwell, does the work of conversion go forward; and amidst the busiest scenes of worldly merchandize is the still small voice of redeeming love attended to, and made effectual for the salvation of men. And what may we suppose their companions in arms or arts to say? ‘I am amazed at him! He, so bold and intrepid as to brave death in its most terrific forms, is he brought down to such a state of feminine weakness, as to be weeping for his sins, and reading his Bible, and praying to God, and performing, I know not how many self-denying services, which he calls his duty? And this other person, too, who was advancing so rapidly towards opulence, is he all on a sudden sitting loose to wealth, and attending to the concerns of his soul?’

And whilst their former friends express their surprise thus, in a way of regret, we may well imagine that those to whom they have joined themselves are not a whit less ready to express the same, in a way of grateful admiration — — —]

  3.      From their habits—

[One has lived a self-sufficient sceptic, in haughty unbelief, despising, as weak and credulous, all who yield to the authority of God’s blessed word — — — Another has, with the same proud spirit, valued himself on his attachment to that word, and his conformity to all its dictates; and, from a conceit of his own superior piety, has despised others, and disdained to humble himself, even in the presence of Almighty God — — — In another has been found nothing but thoughtless gaiety, and a round of habitual dissipation. He has done nothing that violates decorum; he has conformed to the standard which the society in which he lives has established; and he has seen no great end of life, but to consult his own happiness, and to contribute his quota to the happiness of those around him — — — Another has felt himself more at liberty, and has launched forth into a more licentious course, gratifying his every inclination, without any other restraint than that which worldly prudence has imposed — — —

Now, diverse as these habits are, they all present peculiar obstacles to the conversion of the soul. Pride of intellect, self-righteous conceit, love of the world, addictedness to sensual pleasure, all obstruct our way to heaven; and it is a miracle of mercy whenever any of them are overcome. Habit, of whatever kind it be, becomes a second nature; and nothing but Omnipotence can effectually counteract it. When, therefore, this is overcome, and an opposite habit is established in its stead, it gives a just occasion for every observer to remark, “Is Saul also among the prophets?”]

  4.      From their connexions—

[It not unfrequently happens, that one in a family, surrounded by friends who are altogether adverse to religion, is brought to the knowledge of Christ, whilst all the others are left in darkness; and is enabled to confess Christ, whilst all the others, in a way of solicitation or of menace, put forth their utmost efforts to prevent it. Amidst hatred, contempt, persecution, perhaps the weakest member of the family is enabled to maintain his ground, and to be faithful to his conscience and his God. In the circle in which he moved, it seemed almost impossible that divine grace should reach him: the darkness seemed almost impervious to light, or, at all events, the chains that bound him, incapable of being loosed. But as God, in the case of Peter, caused light to shine into the prison, and the fetters to be loosed, and the prisoner to come forth, so that the very people of God themselves, when they heard his voice, could not credit it; so have we seen, in divers places, the power of God put forth, and “from Caesar’s household, yea, and from the very stones, as it were, children raised up to Abraham.” These events, whensoever they occur, cannot but excite, in all the family of Christ, a grateful admiration, and a devout thanksgiving to Almighty God.]

But we may see in this proverb also,

  II.      A matter for prudential inquiry—

When we behold how delusive these appearances were in the instance of Saul; and that afterwards, when he was in the very act of seeking to destroy David, he prophesied again, and excited in the beholders the same wonder as before; we cannot but feel extremely jealous of such conversions; and, together with our grateful admiration, blend also a measure of prudential inquiry, saying, “Is Saul among the prophets?”

This is a matter which ought not to be too hastily assumed—

[It is a fact, that many “have a name to live, whilst they are really dead;” and “say they are Jews, whilst they are not, but do lieg.” “Many will say unto Christ, Lord, Lord! when they will not do his will;” and “name the name of Christ, when they will not depart from iniquityi.” In the days of old, many would call themselves the children of Abraham, when they would not do the works of Abraham: so now at this day, many will “profess that they know God, whilst they” palpably and habitually “in works deny himl.” So far do many carry their self-deception, that they both live and die in the full confidence of their acceptance with God, when yet they have never truly known him; and they will even go to the bar of judgment, as it were, with their arrogant claims in their mouths, “Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works?” But to their utter consternation will the Judge address them, “Depart from me: I never knew you, ye workers of iniquity.”]

How, then, shall the point be determined?

[I answer, if you would know whether you are indeed among the prophets, inquire diligently, whether you have the mind of the prophets; and whether you have the spirit of the prophets. If we do not accord with the Prophets and Apostles in their views of Christ, the matter is clear; we can have no part with them. Moses and all the prophets testified of Him, as the only Saviour of the world: and, if we do not regard him in this light, renouncing all our own righteousness, and looking for acceptance through Him alone, we stand at once self-convicted, and self-condemned.

But we must go further, and examine whether we be renewed, not merely in sentiment, but also “in the spirit of our mind.” We must not merely have a new creed, but really be made new creatures, having all our dispositions and desires conformed to those of Christ himself; being “holy as he is holy,” and “pure as he is pure.” If we would not deceive our own souls, we should take the faith of Abraham, the meekness of Moses, the devotion of David, the firmness of Elijah, the integrity of Daniel, and all the characteristic virtues of the several prophets, as tests whereby to try our own: and though we are far from combining in ourselves all their respective excellencies, yet there must be no grace which we allowedly neglect, or which we do not aspire after with our whole hearts. We must be Christians “not in word and in tongue, but in deed and in truth:” nor can we hope ever to be approved of our God, if we be not “Israelites indeed, in whom there is no guile.”]

  By way of APPLICATION,

  1.      Let me speak to some a word of encouragement—

[Many are ready to say, “I can never hope to he numbered with the children of God.” But, if God chose Saul to an earthly kingdom, may he not choose us to one in a better world? If he fitted him for the discharge of earthly duties, may he not fit us for those which are heavenly? The exercise of sovereignty is the same in either case: and as there certainly was nothing in Saul to merit the distinction conferred on him, so may we hope that God’s sovereign choice may be fixed on us, though we are conscious that there is nothing in us to conciliate his regards. Perhaps, too, this may be done at a time that we least expect so great a blessing. Saul was occupied in seeking his father’s asses, when Samuel made known to him God’s purpose respecting him, and anointed him to the regal office. And who can tell? You may have come hither, at the present moment, with as little expectation of receiving any distinguished benefit as he: and yet this may be the hour when God will call you to his kingdom and glory, and give you “an unction from the Holy One” to prepare you for it. Look up to God; and pray that he would now, by his almighty power, make you, not only “another man,” but “a new creature in Christ Jesus:” so may you hope that it shall be done unto you; and that, as the Church of old, on seeing the conversion of Saul of Tarsus, “were amazed, and said, Is not this he that destroyed them who called on this name in Jerusalem?” so they may admire the grace of God in you, and, with joyful thanksgivings, may “glorify God in youq.”]

  2.      Let me take up, over others, an affectionate lamentation—

[Respecting too many of you, alas! it must rather be asked, ‘What! Is he not yet among the prophets?’ Has he heard the word so long and so faithfully preached in vain? — — — Has the Spirit of God so often striven with him in vain? — — — Has he made so many good resolves in vain? — — — Alas! how aggravated is his guilt! and how awful will he his condemnation! Yes, Brethren, you must, many of you at least, be sensible, that no great and visible and lasting change has taken place in you, nothing that has excited the admiration of others, nothing that has called forth thanksgiving in yourselves. If you compare yourselves with the Prophets and Apostles of old, you can find in yourselves no real resemblance to them, either in zeal for God or in devotedness to His service. I would not, Brethren, that you should continue in this unhappy state. You may perhaps, when you see the prophets with “their tabret and their pipe,” be ready to account it all enthusiasm: and I readily acknowledge, that now the melody must be rather in the heart, than in any external and audible expressions. But there must be the praises of God both in your heart and in your mouth; and your whole life also must testify that “God is with you of a truth.” Be in earnest, then, and seek without delay converting grace: and, “whilst ye have the light, walk in the light, that ye may become the children of the light.”]

CCXCIII

THE ISRAELITES’ REJECTION OF SAMUEL REPROVED

  1 Sam. 12:16–23.

Now therefore stand and see this great thing, which the Lord will do before your eyes. Is it not wheat harvest to-day? I will call unto the Lord, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king. So Samuel called unto the Lord; and the Lord sent thunder and rain that day: and all the people greatly feared the Lord and Samuel. And all the people said unto Samuel, Pray for thy servants unto to Lord thy God, that we die not: for we have added unto all our sins this evil, to ask us a king. And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the Lord, but serve the Lord with all your heart; and turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain. For the Lord will not forsake his people for his great name’s sake: because it hath pleased the Lord to make you his people. Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you.

THERE is scarcely any more curious part of sacred history than that which relates to the appointment of Saul to the throne of Israel. He was a man of noble stature, but of a low family. His father’s asses had strayed, and he went with a servant three days in search of them. His provisions were exhausted; and he thought of returning home, lest his father should begin to be anxious about him. His servant understanding that they were not far from the abode of Samuel, whom they supposed to be a kind of magician, and capable of informing them where the asses were, proposed that they should call upon him, and seek that information at his hands: but having no money left to pay this magician for his trouble, they were discouraged; having no idea that he would give his advice without a fee. The servant however said he had the fourth part of a shekel (about seven-pence of our money) left, and that they would offer him that. Accordingly they went; and were informed that the asses were found. But Saul had further information, that quite astonished him. The people of Israel had requested Samuel to appoint a king over them; and God, on being applied to by Samuel, directed him to comply with their request; and told him moreover, that this very Saul was the person whom he should appoint. Accordingly he told Saul what God had ordained; and gave him several signs whereby he should know infallibly that the matter was of God: and then convoked the people, and drew lots before the Lord; and Saul was the person on whom the lot fell. Saul, through modesty, hid himself; but God disclosed to Samuel the place where he was hid: and Samuel sent for him, and committed to him the charge of the kingdom, for which God then fitted him by some special gifts.

Were we to judge only from that part of the history to which we have already alluded, we should suppose that this change in the constitution of Israel was pleasing to God: but Samuel, by divine command, declared the contrary, and condemned the people with great severity. This is related in the words of our text; from whence we shall be led to notice,

  I.      The sin committed—

The Israelites desired to change the form of their government, and to have a king appointed over them—

[For this desire they had many specious reasons. Samuel was now old, and incapable of supporting the fatigues of government: he had therefore delegated a large portion of his authority to his sons, who, alas! were far from walking in his steps, or executing aright the trust reposed in them. This was assigned as one reason for their request. But though this would have justified a request for Samuel’s interposition to reprove, or even to depose, them, it was by no means a sufficient reason for them to seek an extinction of that form of government which God himself had appointed, and a substitution of another in its stead.

They were now also alarmed with the menaces of Nahash, king of the Ammonites, who was preparing to invade them: and they wished to have the power of their government vested in the hands of one who should be able to protect them. But they needed not an arm of flesh, whilst they had Jehovah for their king: and if Jehovah had not delivered them according to their desire, it was owing to themselves, who by their sins had forfeited his protection. They therefore should have made this an occasion of humiliation and of turning unto God, and not an occasion of desiring another king in the place of God.

Besides, they wished to be in this respect like the nations around them, forgetting that a Theocracy was their highest honour, and most distinguished privilege.]

This desire of theirs was exceeding sinful—

[It was, in the first place, an act of great folly; for they enjoyed all the benefits of kingly government, without any of its expenses or of the evils generally arising out of it — — — In the next place, it was a mark of base ingratitude towards Samuel, who had spent his whole life in their service: and in this view Samuel could not but feel it, and complain of it. Yet so heavenly was his mind, that instead of resenting it, he committed it to God in prayer; and never complained of it till after the appointment of a king had been ratifed and confirmed Then indeed he appealed to them, whether he had not conducted himself towards them with the most unblemished integrity — — — But past services were of little account with persons so infatuated and self-willed as that people were at this time. But further, it was also a direct and open rejection of God himself. This was the construction which God himself put upon itf. And how little HE deserved this treatment at their hands, Samuel shewed them, by recounting to them the mercies which he had vouchsafed unto their nation, from its first existence even to that day.

But they were deaf to every statement that he could make, and insensible to every feeling that should have actuated their minds: for who can convince those who are determined not to be convinced? “Nay; but we will,” is but a poor answer from those who are taught what God willeth. It is indeed the answer of sinners in general: but all who make such a reply, will hear of it again from God himself.]

What we are to think of their conduct, will further appear from,

  II.      The reproof administered—

Such wickedness as this could not pass unreproved. Samuel therefore “solemnly protested against them,” as God had commanded; and then proceeded to deal with them in that way which he conceived to be most conducive to their amendment:

  1.      He desired a judgment from God, with a view to their humiliation—

[There was not at that time any appearance of a storm, nor was the wheat harvest a season when storms often occurred. But he requested of God to manifest his displeasure by a sudden tempest: and immediately the thunders rolled, the rain descended in torrents, and the indignation of the Lord was clearly shewn; insomuch that “the people greatly feared both the Lord and Samuel.” Thus was the desired effect produced: the people saw that they had sinned; and entreated the intercession of Samuel, that they might not be punished according to their deserts. How different is the voice of God from that of man! that will convince the most obstinate, and soften the most obdurate: and, sooner or later, they who will not yield to the remonstrances of God’s servants, shall be spoken to in a way which they can neither gainsay nor resist.]

  2.      He proclaimed mercy from God with a view to their encouragement—

[There was nothing vindictive in the conduct of Samuel: he lamented that the people should act so wickedly, and that God should be so dishonoured; but he willingly sacrificed his own interests, and cheerfully resigned the power which had been committed to him. He saw how agitated the people were; and gladly embraced the opportunity of pouring balm into their wounds. He bade them “not fear;” for though they had sinned greatly, God would not utterly cast them off; and though there was nothing in them to induce him to shew mercy, he would be merciful to them “for his great name’s sake.” It was not for any merit of theirs that God had ever made them his people, but purely of his own sovereign will and pleasure: and, to shew them “the immutability of his counsel,” he would still continue his favours to them, notwithstanding this great transgression. They must however turn unto him, and cleave unto him, and no longer look unto the creature for deliverance; for on no other terms would he acknowledge them as his people, or vouchsafe unto them the blessings which he had reserved for them. As far as depended on himself, Samuel assured them, that he would harbour no resentment for the indignity offered him, but would continue to pray for them to his dying hour. Thus admirably did he temper severity with kindness, and soften fidelity with love.]

  By way of IMPROVEMENT, let us BEWARE lest there be amongst us also any who reject God—

[If the rejection of Samuel was a rejection of God, what must a rejection of CHRIST be? and yet, how many are there who say of HIM, “We will not have this man to reign over us!” Yes, though expostulated with, and warned with all fidelity, how many persist in this awful determination! They say in effect to their minister, “As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto theel.” To disregard the voice of his faithful ministers may appear a small thing; but it is not really so; for Jesus identifies himself with his servants; “He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me.” Beware then, Brethren, how you presume to set aside the authority of Christ, or to place a rival upon his throne. God may give you your own way; but it will be a curse to you, and not a blessing. Woe be unto you indeed, if you provoke God to “choose your delusions.” He says of Israel, “I gave them a king in mine anger, and took him away in my wrath;” as you know he did, in a miserable and disgraceful mannerp. Beware lest such be the termination of your ways also, and lest you “be given up to believe a lie, as a prelude to your final condemnation.” The direction of God to you is clear; “O Israel, thou hast destroyed thyself; but in ME is thy help: I will be thy Kingr.” Let this counsel be welcomed by you; and your submission to his government shall ere long be followed by a participation of his glory.]

CCXCIV

DEVOTION TO GOD URGED FROM A SENSE OF GRATITUDE

  1 Sam. 12:23, 24.

I will teach you the good and the right way: only fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you.

A ZEAL for the honour of God, and a concern for the welfare of men’s souls, are the most striking features of a spiritual mind; and, when truly felt, will swallow up all selfish considerations, and take occasion, even from injuries received, to display their energy towards those who have injured us. This disposition was manifested in no small degree by the Prophet Samuel, who, having long been the teacher, the governor, and the deliverer of Israel, was deposed, though not by force, yet by the unanimous wishes of his nation, who desired to have a king after the manner of the surrounding nations. Instead of expressing any resentment against them for this indignity, he only inquired of them whether they could charge him with any mal-administration, and then assured them of a continued interest in his prayers, and exhorted them to serve the Lord with their whole hearts.

His words will naturally lead us to consider,

  I.      The duty here inculcated—

All, who believe the existence of God, acknowledge that he is worthy to be feared and served: but when our duty to him is practically enforced, too many cry out against it as the offspring of superstition and the parent of fanaticism.

Let us mark then with precision what our duty is—

[To fear God, is, to regulate our conduct by the unerring standard of his word, avoiding carefully every thing which may displease him, and doing with diligence whatever is pleasing in his sight. But this must be done “in truth:” it is not a feigned obedience that will suffice: hypocritical services, however specious, must be odious to God: “He requireth truth in our inward parts:” and though “he will not be extreme to mark” our unavoidable infirmities, he will fearfully resent every instance of dissimulation: “He cannot be deceived, and will not be mocked:” to be accepted of him, we must be “Israelites indeed, and without guile.” Moreover, our services must be, not like the constrained obedience of a slave, but the willing expressions of filial regard; they must be done “with all our heart.” If, like “Amaziah, we did that which was materially right in the sight of the Lord, yet not with a perfect heart,” it would be of no avail: we must, like Hezckiah, “do it with all our heart” if we would “prosperb.” Nothing must be deemed too hard to do, or too great to suffer, that God may be glorified. David’s direction to Solomon to “serve the God of his father with a perfect heart and a willing mind,” completely expresses the nature of our duty as it is inculcated in the text.]

Let us next observe the importance of this duty—

[In the text it is said to be a right, and good, and necessary way; and not only in comparison of other ways, but to the exclusion of all others. They indeed, who most faithfully enforce the practice of this duty, are often reproached as deceivers, that would impose upon weak minds, and lead astray the ignorant and unwary. The example of the world is urged in opposition to them as a better standard of right and wrong than the Holy Scriptures. Nevertheless we must insist with Samuel that this way is “right;” “the broad road” of sin and self-indulgence leads men to destruction; and “the narrow path alone of holiness and self-denial leadeth unto life.” Nor is this way merely despised, as erroneous; it is also reprobated, as pernicious; and both they who teach it and they who follow it, are often deemed the very bane of society. While the drunkard and the whoremonger are respected, and excused, “he that departeth from evil is considered as a prey,” which all are at liberty to hunt and devour. But the testimony of Samuel, confirmed as it is by numberless other passages of Holy Writ, is sufficient to outweigh all that the blind votaries of sin and Satan can bring against religion. It is most assuredly, not only the right, but the “good” way; and though other ways may be more pleasing to flesh and blood, there is not any so productive of happiness, so perfective of our nature, or so conducive to the welfare of society.

Many, who feel convinced that fervent piety is both right and good, yet will not be persuaded that it is necessary. They acknowledge perhaps that ministers, and others who are detached from worldly engagements, should cultivate the fear of God: but a just attention to divine things seems to them incompatible with their own peculiar state and calling. Let none however imagine that any lawful calling is an impediment to religion: Adam even in Paradise had work assigned him by God himself, as being no less subservient to the welfare of his soul than to the health of his body. The truth is, that religion is “the one thing needful;” nor though, like Samuel or David, we had a kingdom to govern, could we plead any exemption on account of the multiplicity or importance of our engagements. The word of God to every living creature is, “Fear God, and keep his commandments, for this is the whole duty of man.”]

That while we acknowledge our duty we may also be led to practise it, let us consider,

  II.      The argument with which it is enforced—

The Jews were singularly indebted to God for their deliverance from Egypt, their preservation in the wilderness, their investiture in the promised land, and the many wonderful interpositions of the Deity on their behalf in the time of their Judges. But waving any further mention of them, let us call to mind the mercies vouchsafed to us:

  1.      The temporal—

[Numberless are the blessings which every individual amongst us has received; as are those also, which are conferred upon the nation at large. But on the present occasion it will be proper to contemplate rather the privileges we enjoy in our corporate capacity — — — And should not these operate as inducements to fidelity and diligence in the service of our God? Does not every favour bestowed upon us address us, as it were, in the words of Samuel, “Only fear the Lord? Does it not bind us also, according to the ability and opportunities afforded us, to teach others “the good and the right way?” Instead then of making our situation an occasion for carnality, or an excuse for lukewarmness, let us endeavour to “render to the Lord according to the benefits he has conferred upon us.”]

  2.      The spiritual—

[As the most signal mercies imparted to the Jewish nation were typical of far richer benefits reserved for the Christian Church, we should but ill consult the scope of the text, and still less the advancement of our eternal interests, if we should omit to mention our obligations to God for spiritual blessings. “Consider” then that stupendous act of mercy, the gift of God’s dear Son: consider that he was given up to death, even the accursed death of the cross, for us sinners, for the recovery of our souls from death and hell, and for the restoration of them to the divine favour; how unfathomable the mystery! how incomprehensible the love! The terms too upon which God will accept sinners; how easy, how simple, how suited to our lost and helpless nature! We have only to “believe in Christ, and we shall be saved.” Can any thing be more encouraging; or lay us under greater obligations to obedience? Consider farther, the benefits we receive by believing: we are instantly brought into the family of God; we enjoy sweet “fellowship with the Father and the Son;” we have the sting of death taken away; and we have an eternal inheritance in heaven: shall all this love have no constraining influence? shall it not cause us to present ourselves as living sacrifices to God, that we may both live to him who died for us, and glorify God with our bodies and our spirits which are his? Yes; such were the sentiments of an inspired Apostle; nor can any rational being controvert or doubt such self-evident deductions. Let us then apply them in confirmation of the text, and fix them on our minds as motives to serve God with all our hearts. Let us put away that worldliness and sensuality, which are the bane and curse of our souls. Let us discard formality, that blinding, that deluding sin. Let us also abhor hypocrisy, that basest of all sins. Let us serve our God, not with a few outward ceremonies, but with the inward devotion of our hearts. Let us not study how we may contract our regards to him into the smallest possible space; but how we may glorify his name, and advance his interests. And while we thus cultivate the fear of him in our own hearts, let us, with Samuel, labour to the utmost, that he may be feared and served by all around us.]

CCXCV

SAUL’S IMPATIENCE

  1 Sam. 13:11–13.

And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash; therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the Lord; I forced myself therefore, and offered a burnt-offering. And Samuel said to Saul, Thou hast done foolishly.

IN a reply which Elihu made to Job, it is confidently asked, “Is it fit to say to a king, Thou art wicked; and to princes, Ye are ungodly?” To this I answer, that doubtless respect and deference are due to rank; but not to such an extent as to compromise fidelity to God, and fidelity to the souls of men. If a Herod take his brother’s wife, a servant of God must tell him plainly, “It is not lawful for thee to have her.” And if a Saul violate openly, before all, an express command of God, a Samuel does well to interrogate him, “What hast thou done?” and to tell him with an authoritative tone, “Thou hast done foolishly.” Even a young minister, in cases of a more flagrant nature, must consider himself as God’s ambassador, and must “rebuke with all authority.”

That we may understand exactly wherein Saul’s conduct was exceptionable, I will shew,

  I.      How far it was good and commendable—

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