as he feels the smart of the rod, is most earnest in his protestations, humble in his acknowledgments, large in his promises. But who does not know that this momentary compunction affords but a slight evidence of the state of his heart, and a slender security for future amendment? You will observe, my brethren, that I am not saying that all repentance which is the result of chastisement is spurious. Daily, and multiplied, and blessed experience would at once falsify so absurd a declaration. Nay we ourselves perpetually employ the terrors of the Lord, to persuade men to repentance. And it is undoubtedly his design in chastening to convince, and humble, and convert. But seeing that many feel the rod, and cry under it, who do not hear the rod and him who hath appointed it, I do say that we should exercise a godly jealousy over ourselves, and always suspect a reluctant and extorted humiliation, like that of Saul in the text. When the Baptist addresses the multitudes of every rank and class who came to hear his humbling and warning message, he at once applied this sifting test to their profession. Bring forth therefore fruits meet for repentance." Let us now proceed to apply the same test to the seeming contrition of Saul. "I have sinned," was the confession, in which it was expressed. Let us notice

II. THE REQUEST BY WHICH IT WAS FOLlowed. "Yet honour me now, I pray thee, before the elders

of my people, and before Israel, andt urn again with me, that I may worship the Lord thy God." Here then, the slightest penetration may discover how shallow and superficial was his humiliation. Even Pharoah might have taught him better. Had he said like that tyrant of Egypt, "I have sinned, intreat the Lord for me," it would have evinced a more hopeful indication. But in the request of the text, Saul betrays his ignorance and hypocrisy in a variety of ways.

1. He manifests very low and erroneous views respecting the nature and evil of sin, as though it were so slight a matter that a mere passing and formal acknowledgment might suffice to atone for it, and set all straight once more. Well I have sinned, if you must have it so; I have sinned, and there is an end of it; I have sinned, ' and will listen to all that you have to say about

it another time; I have

6 sorry,

6

sinned, and am very

and will take heed to be more observant

'for the future, but now I have a more urgent 'interest to secure, and need the weight of your 'character, and your countenance to strengthen my hands and establish my influence over the people.'-Such appears to have been the spirit of his language. The guilt of his sin appeared but light in his eyes. Of its consequences he was ready to say, in the words of another unrenewed transgressor, my punishment is greater than I can bear." "Anything rather than the loss ' of my crown, and the decay of my power.' He

is anxious, not so much that his sin should be forgiven, as that it should be unchastised. And thus when many are driven to cry that God will have mercy upon them, their real desire is rather that he should connive at their iniquities, than blot out their stain, and break their yoke. Remove the sting of sin, and they would gladly cherish the viper in their bosom. Withdraw the barb from the wound, and they will soon skin it over, and say peace, peace," as before. If Saul had ever had a view of God manifest in the flesh, crucified for sin, he could never have said, have sinned, yet honour me now."

2. The insincerity of his repentance was further manifested by this, that his only fear was, lest he should suffer in the estimation of man. His main anxiety evidently was to be reinstated in the favour and kind offices of Samuel, who had been the main instrument of his preferment, and whose influence had done so much so establish him in the throne. He felt the danger of a rupture with such a powerful supporter, and therefore, instead of abasing himself before God, and imploring mercy from him, he sues to Samuel for forgiveness, saying in the 25th verse, "Now therefore I pray thee pardon my sin, and turn again with me."

But it was not because Samuel was a servant and prophet of the Lord that the king was thus eager for a reconciliation. It was not that the man of God might intercede for him or instruct

him; it was not that they might once more take sweet counsel and hold high and holy communion together. This would have been not only lawful, but laudable. The real object is expressed in the text, when he says, "honour me now, I pray thee, before the elders of my people, and before Israel." As though he had said, 'I acknowledge my error to you, but surely it need not be noised abroad. 'What I have spoken to you in the ear, is not to be proclaimed upon the housetop. I have sinned, but my people need not be told of it. I shall lose in 6 power, if I lose in character. Continue therefore, 'the semblance at least of respect and cordiality, and grace my victory with your presence at the 'sacrifice of thanksgiving, as though nothing had 'happened.' He seems to have imagined that the peculiarity of his circumstances as placed at the head of a great nation, and having royal dignity and authority to maintain, might avail to procure a dispensation from that measure of humiliation which would be suitable and requisite in ordinary cases. Alas, brethren, there is no royal road to repentance! Kings and publicans, rich and poor, learned and ignorant, must enter heaven through the same narrow door. It is altogether vain to seek to hush the matter up, and have a private fit of fancied contrition; and then like Samson, think to go out as at other times before, and lead no one to suspect that you had discovered the error and depravity of your former course, and were resolved to forsake it. Wiser, far wiser was that

king who repented at the preaching of Jonah, and "arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes.”

A closer investigation of the case of Saul discovers these two grand obstacles to the sincerity and acceptance of his repentance:

1. Pride.

2. Worldliness.

--

1. Pride. He shrank from the mortification of a public exposure and open reproof. And thus it is with many-aye, with most. To their minister, perhaps, they will make the most humiliating confessions of past folly and wickedness, and of present and remaining corruptions. They will lament the infirmity of their temper, the formality of their devotions, their love of vanity, and their inordinate pride. But they would suffer anything rather than that their companions or neighbours, their superiors or dependents, their rivals or their enemies should entertain a suspicion of the kind. Their language would be, 'I have sinned, yet honour me before these.' This is not repentance-these are not confessions. Saul was influenced by the fear of shame, and this, my brethren, is in almost every case, the offspring of pride. The honour of a genuine penitent is to take shame to himself. His language is, "Behold I am vile; the chief of sinners. Unto me belongeth shame and confusion of face." Whereas "his soul which is lifted up, is not upright in him."

How many are conscious of this sort of pride!