But he who does not consider these things, will, contrary to justice, spare him who deserves punishment; as Saul spared Agag, and Eli^[1] his sons, who knew not the Lord. Such a one profanes his own dignity and that church of God which is in his parish. Such a one is esteemed unjust before God and holy men, as affording occasion of scandal to many of the newly baptized and to the catechumens; as also to the youth of both sexes, to whom a woe belongs, add a millstone about his neck,^[2] and drowning, on account of his guilt. For, observing what a person their governor is, through his wickedness and neglect of justice they will grow skeptical, and, indulging the same disease, will be compelled to perish with him; as was the case of the people joining with Jeroboam,^[3] and those which were in the conspiracy with Korah.^[4]

These texts declare that we should not cling stubbornly to our promises, but that they should be tempered by reason and judgment, that what is better should always be chosen and preferred and that we should pass over without any hesitation to whatever is proven to be more beneficial. This invaluable judgment also teaches us above all that, although each person’s end may be known to God before he was born, he so disposes everything with order and reason and, so to say, human feelings, that he determines all things not by his power or in accordance with his ineffable foreknowledge but, based upon the deeds of human beings at the time, either rejects them or draws them or daily pours out grace upon them or turns them away.

The choosing of Saul also demonstrates that this is so. Although, indeed, the foreknowledge of God could not be ignorant of his miserable end, he chose him from among many thousands of Israelites and anointed him king. In doing this he rewarded him for his deserving life at the time and did not take into consideration the sin of his future transgression. And so after he became reprobate, God as it were repented of his choice and complained of him with, so to speak, human words and feelings, saying, I repent that I set up Saul as king, because he has forsaken me and not carried out my words. And again: Samuel grieved over Saul, because the Lord repented that he had set up Saul as king over Israel.^[1]

Thus Saul, after merit of humility, became swollen with pride, when in the height of power: for his humility he was preferred, for his pride rejected; as the Lord attests, who says, When you were little in your own sight, did I not make you the head of the tribes of Israel? He had before seen himself little in his own eyes, but, when propped up by temporal power, he no longer saw himself little. For, preferring himself in comparison with others because he had more power than all, he esteemed himself great above all. Yet in a wonderful way, when he was little with himself, he was great with God; but, when he appeared great with himself, he was little with God. Thus commonly, while the mind is inflated from an affluence of subordinates, it becomes corrupted to a flux of pride, the very summit of power being pander to desire.

And when Saul was charged with negligence and a breach of the law, he did not benefit his cause by alleging his conduct on other matters. For a defense on one count will not operate to obtain an acquittal on another count. But if all things should be done according to law and justice, one must defend himself in those particulars wherein he is accused and must either disprove the past or else confess it with the promise that he will desist and do so no more. But if he is guilty of the crime and will not confess, but in order to conceal the truth speaks on other points instead of the one in question, he shows plainly that he has acted amiss and is conscious of his delinquency.

Samuel, that great man, no less clearly reproved Saul, saying, Is not the word better than a gift? For hereby one fulfills the law and pleases God, as he says, The sacrifice of praise shall glorify me.^[1] Let one learn what this means, I will have mercy, and not sacrifice,^[2] and I will not condemn the adversaries.

This is the greatest fault under which humanity labors, that after sinning they take refuge in excuses rather than prostrate themselves with repentant confession. Clearly such wickedness is to be reckoned amongst the worst sins, for its true source also seems to occasion slower progress by the sinner towards repentance. As the first book of Kings [Samuel] has it: It is like the sin of witchcraft to rebel, and like the crime of idolatry to refuse to obey.