after the appointment of a king had been ratified and confirmed. Then indeed he appealed to them, whether he had not conducted himself towards them with the most unblemished integritye 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 it. 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? 66 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 e 1 Sam. xii. 2-5. g 1 Sam. x. 17-19. and xii. 7—11. f 1 Sam. viii. 7. i 1 Sam. viii. 9. 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 say [If the rejection of Samuel was a rejection of God, what must a rejection of CHRIST be? and yet, how many are there who of HIM, "We will not have this man to reign over usk!" 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 thee." 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 mem." 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, 1 Jer. xliv 16. m Matt. x. 40. * Luke xix. 14. 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 manner P. 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 9." The direction of God to you is clear; "O Israel, thou hast destroyed thyself; but in ME is thy help: I will be thy King." Let this counsel be welcomed by you; and your submission to his government shall ere long be followed by a participation of his glory.] n Isai. lxvi. 4. • Hos. xiii. 11. P 1 Sam. xxxi. 3—10. r Hos. xiii. 9, 10. CCXCIV. DEVOTION TO GOD URGED FROM A SENSE OF GRATITUDE. 1 Sam. xii. 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. This 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. 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 availa: we must, like Hezekiah, "do it with all our heart" if we would "prosper." 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 a 2 Chron. xxv. 2. c 1 Chron. xxviii. 9. b 2 Chron. xxxi. 20, 21. d Matt. vii. 13, 14. 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 capacityh. And should not these e Isai. lix. 15. f Gen. ii. 15. Eccl. xii. 13. b If this were the subject of a Commemoration Sermon, the peculiar privileges that are enjoyed should here be stated: but if of a Thanksgiving, the special occasions for thankfulness should here be opened. |