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SAMUEL’S JUDICIAL CHARACTER
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 [Note: Psa_99:6; Jer_15:1.]: 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 [Note: 1Sa_6:3-4.]. 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 [Note: Jam_2:5.]?” 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.]