of the kingdom, we do not find that he was grieved either for himself or his children: but for Saul and his children he deeply grieved. In his own case, Samuel had nothing to deplore whilst he fell a victim to the ingratitude of man, he had a testimony from the whole nation, and from God himself, that he had discharged his duty towards them with fidelity: but in the case of Saul, he saw the man who had been specially called by God to the kingdom, now dispossessed of it by that very God who had appointed him, and under his heavy and merited displeasure. In a word, the sin and the punishment of Saul formed in the mind of Samuel one ground of deep and undissembled grief.]

2. The expression of it—

[By God the sentence against Saul had been pronounced; and none but God could reverse it. But so often, and in such astonishing instances, had God condescended to the prayers of his servants, yea, to the prayers of Samuel himself, that this holy man did not despair of yet obtaining mercy for his unhappy prince. He, therefore, betook himself to prayer, and continued in it all the night, hoping that, like Israel of old, he should at last prevail. With what "strong crying and tears" may we suppose he urged his suit! And what an extraordinary measure of compassion must he have exercised, when he could continue in supplication for a whole night together! Such had been his feelings towards the people at large, after they had rejected him: "God forbid that I should sin against the Lord, in ceasing to pray for you." And such is the proper expression of love, whether towards God or man: for God it honours as a merciful and gracious God; whilst it seeks to benefit man, by bringing down upon him the blessing of the Most High.]

But, in contemplating his example, we are chiefly called to notice,

II. The instruction to be derived from it

In this record we may see what should be our conduct,

1. In reference to the sins of others

[It is amazing with what indifference the universal prevalence of sin is beheld by the generality of mankind. Those evils which tend to the destruction of all social comfort are indeed reprobated by men of considerate minds: but it is in that view alone that they are reprobated. As offending God, they are scarcely thought of: men may live altogether as

a 1 Sam. xii. 23.

"without God in the world," and no one will lay it to heart, or shew the least concern about the dishonour which is done to God.

The eternal interests of men too, it is surprising how little they are thought of. Men are dying all around us, and no one inquires whether they are prepared to die: and, when they are launched into eternity, no one feels any anxiety about their state, or entertains any doubt about their happiness before God. It is taken for granted that all who die are happy. Whether they sought after God or not, all is supposed to be well with them: and to express a doubt respecting it would be deemed the essence of uncharitableness and presumption.

But widely different from this should be the state of our minds. We are not indeed called to sit in judgment upon men: but to feel compassion towards them, and to pray for them, is our bounden duty. David tells us that horror seized hold upon him," and "rivers of waters ran down his cheeks, because men kept not God's Law." The Prophet Jeremiah exclaimed, "O that mine head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" Thus was it also with Samuel, in relation to Saul; and thus should it be with us, in reference to all around us. To see them dishonouring God and ruining their own souls, ought to create in us the same emotions as were felt by the Apostle Paul, when he declared that he had "great heaviness and continual sorrow in his heart for his brethren's sake." Even though we have no hope of doing them good, yet should we, like our blessed Saviour, weep over them, saying, "O that thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace!" Nor should we ever cease to pray for them, in hope that God may be gracious unto them, and make them distinguished monuments of his grace.]

2. In reference to our own sins

[Here is reason for the very same complaint. Men can violate every command of God, and feel no fear, no compunction. As for such a sin as Saul's, it would not even be deemed a sin. True, they have not strictly adhered to the divine command; but the command itself was too strict; and they complied with the solicitations of their friends; and they meant no harm.' Hence, in their prayers, if they pray at all, there is no fervour, no importunity, no continuance. A transient petition or two is quite as much as their necessities require.

But did Samuel feel such grief for another, and should not we for ourselves? Did he cry to God all night for another,

and should we scarcely offer a petition for ourselves? Should the deposing of another from an earthly kingdom appear a judgment to be deprecated, and shall we not deprecate the loss of heaven for ourselves? Verily, in neglecting to pray for ourselves, we not only sin against God, but grievously sin also against our own souls.]

Let me then ADDRESS myself,

1. To those who are in a state of careless indiffer

ence

[Alas! What a large proportion of every assembly does this comprise! What then shall I say unto you? To Samuel, whose grief for Saul was inconsolable, God said, "How long wilt thou mourn for Saulb?" But to you I must say, How long will ye refuse to mourn for yourselves? Has not your impenitence continued long enough? Many of you have sinned against God, not in one act only, but in the whole course of your lives; and that, too, not in a way of partial obedience only, like Saul, but in direct and wilful disobedience. Will not ye, then, weep and pray? Remember, I entreat you, that if you will not humble yourselves before God, you must be humbled ere long; and if you will not weep now, you must ere long " weep, and wail, and gnash your teeth for ever" in that place where redemption can never come, nor one ray of hope can ever enter. I beseech you, Brethren, reflect on this; and now, whilst the sentence that is gone forth against you may be reversed, cease not to cry unto your God for mercy day and night.]

2. To those who are desirous of obtaining mercy from God

[Great as was Samuel's interest with God, he could not prevail for Saul. But you have an Advocate, whose intercessions for you must of necessity prevail, if only you put your cause into his hands. This "Advocate is the Lord Jesus Christ, who is also the propitiation for your sins." To him St. John directs you: and, if you go to him, it is impossible that you should ever perish: for he has expressly said, "Him that cometh unto me I will in no wise cast out.' To have a praying friend or minister is a great comfort to one who feels his need of mercy: but to have One who " ever liveth on purpose to make intercession for us," and "whom the Father heareth always," this is a comfort indeed. Commit then your cause, Brethren, into the Saviour's hands; and you may rest assured, that, whatever judgments you may have merited at God's hands, "you shall never perish, but shall have eternal life."]

b 1 Sam. xvi. 1.

CCXCVIII.

SAUL'S SELF-deceit.

1 Sam. xv. 13-16. And Samuel came to Saul: and Saul said unto him, Blessed be thou of the Lord: I have performed the commandment of the Lord. And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed. Then Samuel said unto Saul, Stay, and I will tell thee what the Lord hath said to me this night.

IF the Holy Scriptures exhibit to us the most perfect patterns of righteousness, they also bring to our view men devoid of righteousness, and living characters of wickedness under all its diversified forms and operations. In truth, if we read them only as records of past events, without an application of them to our own business and bosoms, we may be amused and instructed by them, but we shall not be greatly edified. But if we view them as mirrors, in which our own countenance, and the countenances of those around us, are reflected, then, indeed, do we reap from them the benefit which they were intended to convey. Let us, then, take this view of the history before us, and see in it the state of the ungodly world at this time. Let us see in it,

I. Their presumptuous confidence—

Saul had been commanded to destroy the whole nation of Amalek, and every thing belonging to them: but he spared the best of their cattle; and yet boasted to Samuel, that he had "performed the commandment of the Lord." In this we see the conduct of multitudes around us.

We all have received a commandment to wage war with our spiritual enemies, and to "destroy the whole body of sina".

a Rom. vi. 6.

[Not only is "our reigning lust" to be mortified", but every sinful disposition, though it be dear to us as "a right eye," or apparently necessary to us as "a right hand."]

But, whilst much remains unmortified, we take credit to ourselves as having fulfilled the will of God

[The great majority of men, if not living in very flagrant iniquity, think, and wish others to think, that they have fulfilled the will of God, so far at least as not to leave them any material ground for shame and sorrow on account of their iniquities. See the self-complacent state of all around us. In the habit of their minds, they plainly say, "We have performed the commandment of the Lord," and have ground for commendation on that account

-]

But they stand reproved, one and all of them, by, II. Their glaring inconsistency

The very beasts which Saul had spared, convicted him of falsehood

[It was impossible for him to resist the evidence which the bleating of the sheep and the lowing of the oxen gave of his disobedience.]

And is there not equal evidence of the self-deceit of those around us?

[You say you have obeyed the voice of the Lord. Let me then ask, What means that worldliness which is so visible to all who behold you? Is it not clear and manifest, that the great mass of those who take credit to themselves on account of their obedience to God, are as much addicted to the world as any other persons whatever? They may be free from its grosser vices; but their cares, their pleasures, their company, their entire lives, shew indisputably whose they are, and to whom they belong. They are altogether" of the earth, earthly."

And what means their impenitence, which is as manifest as the sun at noon-day? Who ever sees their tears, or hears their sighs and groans on account of indwelling sin? Who ever beholds them crying to God for mercy; and fleeing, like the man-slayer, with all possible earnestness, to the hope set before him in the Gospel? Does the heart-searching God behold any more of this in the secret chamber, than man beholds in the domestic circle, or in the public assembly?

I say, then, What means all this indifference to heavenly

b Rom. vi. 12.

c Matt. v. 29, 30.