I. THE HOPEFULNESS OF HIS INTRODUCTION TO US. In his expedition to seek the lost asses, in his anointing at Ramah, in his election by lot at Mizpeh, in the confirmation of his kingship at Gilgal, and in the first actions of his government, there are the signs of a hopeful reign. Especially may be noted and illustrated his modesty - in shrinking from the responsibility of kingship; his loyalty to duty - where the will of God and the people was made plain to him; his openness to religious influences - as seen in his catching the prophetic impulse; and his generosity - shown in refusing to take vengeance on those who disputed his authority. Many a man has begun well. No man knows himself until he has berne the stress of middle life, and its responsibilities, testings, and temptations.

II. THE PERIL OF THE OVER-DEVELOPED BODY. For this he was chosen and admired; in accordance with the admiration of physical size and strength which is common to all people who retain tribal notions. But there is also the peril of the bodily growth being stronger than the mental, and the overgrowth of body often involves moral weakness. And these may find expression in a stubbornness of self-will, which, by indulgence, may become mania. The self-will of moral weakness should be carefully distinguished from the self-reliance, power of rule, and masterfulness, which are as clearly the signs of mental and moral strength.

III. THE TEST OF THE NEW TRUST OF KINGSHIP. The office was quite a new one; the only previous instance was the forced kingship of Abimelech. Saul had really no modes on which to order his conduct. Exactly what kingship could be in a country where Jehovah himself was the sole sovereign Lord, he had to find out. So that, beyond the ordinary testings of any new and untried situations, Saul was tried by the uniqueness of the position in which he was placed. Exactly the point at which he might fail was this - he might practically claim independence for an office which was nevertheless strictly a conditioned and a dependent office. He could be Jehovah's prince and viceroy; he would be tempted to claim personal and independent kingly rights. So the trust of the office tested his will, proved whether he was fully and sincerely loyal to God. This piece of Saul's life brought him into the conflict of the seen and the unseen, which every man must enter. Would he, even with all the fascinations and interest of the "seen," be true to God, the unseen? Would he be strictly and wholly obedient to the Divine commands and the Divine leadings? Not character only, but the very root-principle of Saul's being, was tested. Compare the searching tests of Abraham's faith and Job's patient submission. Saul failed under the testing; so we have to consider -

IV. THE CONDITIONS OF THE GROWTH OF SELF-WILL. Apparent success in the earlier efforts of wilfulness encourages the self-confidence. But, in view of Saul's case, we may especially dwell on the influence of rejecting early Divine warnings, and refusing to be humbled under reproofs of earlier sins and failures. This involves the hardening of the heart, as may be illustrated in the case of Pharaoh.

V. SELF-WILL, IN THE END, BRINGS BOTH SELF AND OTHERS TO RUIN. It can never have more than a certain length of tether. No man can long "resist God and prosper." Saul's later days fully illustrate the inward miseries and-outward ruin of self-will; the "death" which this sin, "when it is finished, surely brings forth." Distinguish between the self-strength which God may use, and the self-will which severs a man wholly from God. Whatever may be our station or our office, there is one condition of success, and only one - we must "fear God, and keep his commandments." - R.T.

I. THAT A SPLENDID BEGINNING MAY HAVE AN AWFUL ENDING.

II. THAT DIVINE JUDGMENTS OVERTAKE MEN'S SINS.

III. THAT IN NATIONAL CALAMITIES THE GODLY SUFFER WITH THE UNGODLY.

(J. Wolfendale.)