In pursuing this Discussion, I shall endeavour to shew,

I. The Meaning of the Prophet's assertion in the text.

II. The Reasons on which it is grounded. I. The Prophet's assertion is this, "To obey is better than sacrifice." The sense in which he here uses the word better is obvious. He means to say that it is more pleasing and agreeable to the will of God. This is plain from referring to the first part of his expostulation in the text; "Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice." is that service in which God has more delight; in which He finds most pleasure; and in which consequently man will find most profit.

It

As to the term Sacrifice, its meaning has been already stated. The Offering of Sacrifices was under the Jewish Dispensation one of the appointed means of worshipping God. Without sacrifices the Jews could not acceptably worship Him. And the wilful neglect of these appointed means excluded such as were guilty of it from the blessings and pri vileges of Religion. The word Sacrifice, however, in the text, may be understood as comprising the whole of the Jewish Ritual, or that prescribed form of ceremonial observances, consisting of offerings, purifica

tions, and solemnities of different kinds, to which they were required strictly and circumstantially to adhere.

Let us next enquire into the meaning of the term Obedience, as it is here used. Obedience in general signifies compliance with the revealed will of God. But this compliance may be two-fold, either outward or inward. It may consist in the mere external performance of the commands of God; or it may relate to the internal compliance with these commands, the submission of the heart. Now, that it is not merely the outward obedience which is meant in the text seems clear from the following consideration. The offering of sacrifices was itself an act of outward obedience; and consequently, if this were the nature of the obedience of which the Prophet speaks, he must be supposed as merely setting one act of outward obedience against another, and giving to one the preference over the other. It is doubtless the inward principle of obedience which is here meant, the habitual disposition of the heart to fear and obey God. And indeed the other expression in this clause of the text not only admits, but seems to require this explanation; "to obey is better than sacrifice, and to hearken than the fat of rams." This expression to hearken refers not to the performance of any outward act, but to the

submission of the inward man.

To hearken is to listen with attention, to receive with readiness, and, as it evidently implies, to bend the mind, and to bow the will to the decision of Him who speaks.

From this explanation then of the terms employed, we may now see the meaning of the Prophet's assertion, when he declared, that "to obey is better than sacrifice." He meant to assert that an inward and habitual

disposition of heart to fear and obey God, is far more pleasing in His sight, than the. most correct and scrupulous attention to the positive Institutions of Religion, where this disposition is wanting.'

That such is the 'meaning of this passage appears more certain from the several assertions to the same effect which are scattered throughout the Scriptures. What does the Lord declare by his Prophet Hosea? "I desired mercy, and not sacrifice; and the knowledge of God more than burnt-offering." Attend also to the following passage from the Prophet Micah. "Will the Lord be

pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? He hath shewed thee, O man, what is good: and wnat > doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with

thy God?" Especially let us advert to that declaration of the Scribe, concerning whom our Lord himself affirmed that he had spoken discreetly, and was not far from the kingdom of God. His words were these, "There is one God, and there is none other but He; and to love Him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt-offerings and sacrifices." *

From this view of the Meaning of the Prophet's assertion, let us now proceed to consider,

II. The Reasons on which it is grounded. When Samuel made this assertion; when he declared that "to obey is better than sacrifice," are we to suppose that he undervalued the sacrifices, or meant to speak lightly, or irreverently of those positive institutions of religion, which had been expressly appointed by God Himself, and the use of which had been so peremptorily enjoined on the nation of Israel? By no means. We can suppose nothing of this kind. His sole intention was to testify against a formal, a presumptuous, or an hypocritical use of these appointed ordinances; to-assign to them their proper station; to place them on their right foundation; and to shew that the per

* Hosea, vi. 6. Micah, vi. 7, 8. Mark, xii, 32, 33. ↑

formance of them, so far from being an excuse for actual disobedience, as Saul was indirectly alleging, could not even supply the place, or compensate for the want of an habitual disposition of heart to fear, and obey God: nor indeed without such a disposition could itself be acceptable to him, or available to any good purpose.

What then may we conclude were the Prophet's Reasons for this assertion? They were probably two, and may be thus stated.

1. That obedience of which he speaks, that inward submission of the heart to God, that habitual disposition of the soul to fear and serve Him, is the one grand requisite in religion. Without it there can be no true religion at all, and in it consists the sum and essence of all religion. The great end and design of religion in this world, is to fit and prepare men for the happiness of another world, which happiness will result from their seeing, serving, and obeying God. It is in these things that the happiness of the Blessed Angels and glorified Spirits in Heaven now consists. They find their delight in doing the will of God. And how do they do His will? With alacrity, with cheerfulness, with perfection, without ceasing. The nearer then that man now approaches to this state, and the more he resembles the angels in disposition and obedience; the nearer he now approaches