We are all on our trial. Every one who lives is on his trial, whether he will serve God or not. And we read in Scripture of many instances of the trials upon which Almighty God puts us His creatures. In the beginning, Adam, when he was first created, was put upon his trial. He was placed in a beautiful garden, he had every thing given him for his pleasure and comfort; he was created innocent and upright, and he had the great gift of the Holy Spirit given him to enable him to please God, and to attain to heaven. One thing alone he was forbidden -- to eat of the tree of the knowledge of good and evil; this was his trial. If he did not eat of the fruit, he was to live, if he did, he was to die. Alas, he did eat of the fruit, and he did die. He was tried and found wanting; he fell; such was the end of his trial.
Many other trials, besides Adam's, are recorded in Scripture, and that for our warning and instruction, that we may be reminded that we too are on trial, that we may be encouraged by the examples of those who have stood their trial well and not fallen, and may be sobered and put on our guard by the instances of others who have fallen under their trial. Of these latter cases, Saul is one. Saul, of whom we have been reading in the course of this service, is an instance of a man whom God blessed and proved, as Adam before him, whom He put on his trial, and who, like Adam, was found wanting.
Now the history, I say, of this melancholy and awful fall is contained in the chapter which we have been reading, and from which the text is taken; and I will now attempt to explain to you its circumstances.
Saul was not born a king, or the son of a great family; he was a man of humble birth and circumstances, and he was raised by God's free grace to be the ruler and king of His people Israel. Samuel, God's prophet, revealed this to him, anointed him with oil, and after he became king, instructed him in his duty: and, moreover, put him on his trial. Now his trial was this. God's people, the Israelites, over whom Saul was appointed to reign, had been very much oppressed and harassed by their enemies round about; heathen nations, who hated the true God and His worship, rose and fought against them; and of these nations the Philistines were the chief at that time. They overran the country, and brought the Israelites into captivity. They tyrannized over them, and to make sure that they should never be free, they even took away from them the means of forging weapons to fight with. "There was no smith found through all the land of Israel," says the chapter, "for the Philistines said, Lest the Hebrews (i.e. the Israelites) make them swords or spears. But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his ax, and his mattock." Saul was raised up to throw off this heavy yoke, and to destroy the cruel oppressors of his people. He "chose him three thousand men, and with a third of them Jonathan, his son, smote the garrison of the Philistines which was in Geba."
Upon this, as was naturally to be supposed, these powerful enemies the Philistines became highly incensed, and assembled together a great army to chastise the insurgent people, their subjects as they would call them, who were making head against them. They had "thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude." On the other hand, Saul on his part, "blew the trumpet through all the land," and summoned all Israelites to him. They came together to him at Gilgal. And the Philistines came with their great host, and pitched over against him. Thus the two armies remained in sight of each other, and then it was that Saul's trial began.
Before Saul went to battle, it was necessary to offer a burnt sacrifice to the Lord, and to beg of Him a blessing on the arms of Israel. He could have no hope of victory, unless this act of religious worship was performed. Now priests only and prophets were God's ministers, and they alone could offer sacrifice. Kings could not, unless they were specially commanded to do so by Almighty God. Saul had no leave to offer sacrifice; yet a sacrifice must be offered before he could fight; what must he do? He must wait for Samuel, who had said that he would come to him for that purpose. "Thou shalt go down before me to Gilgal," says Samuel to him, "and behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings; seven days shalt thou tarry till I come unto thee, and show thee what thou shalt do." Saul, you see, was told to wait seven days till Samuel came; but meanwhile this great trial came upon him. The people he had gathered together to fight against the Philistines were far inferior to them in military qualities. They were not even soldiers; they were country-people brought together, rising against a powerful enemy, who was used to rule, as they were used to subjection. And, as I have already observed, they had no regular arms: "It came to pass," says Scripture, "in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan." No wonder, under these circumstances, that many did not come to Saul's army at all; many hid themselves; many fled out of the country; and of those who joined him, all were in a state of alarm, and numbers began to desert. "When the men of Israel," says Scripture, "saw that they were in a strait, then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits. And some of the Hebrews went over Jordan to the land of Gad and Gilead; as for Saul, he was yet in Gilgal, and all the people followed him trembling. And he tarried seven days, according to the set time that Samuel had appointed; but Samuel came not to Gilgal, and the people were scattered from him."
What a great trial this must have been! Here was a king who had been made king for the express purpose of destroying the Philistines; he is in presence of his powerful enemy, he is anxious to fulfil his commission; he fears to fail; his reputation is at stake; he has at best a most difficult task, as his soldiers are very bad ones, and are all afraid of the enemy. His only chance, humanly speaking, is to strike a blow; if he delays, he can expect nothing but total defeat; the longer he delays, the more frightened his men will become. Yet he is told to wait seven days; seven long days must he wait; he does wait through them, and to his great mortification and despair, his soldiers begin to desert; day after day more and more leave him: what will be the end of this? Yet does he govern his feelings so far, as to wait all through the seven days. So far he acquits himself well in the trial; he was told simply to wait seven days, and in spite of the risk, he does wait. Though he sees his army crumbling away, and the enemy ready to attack him, he obeys God; he obeys His prophet; he does nothing; he looks out for Samuel's coming.
At length the seven days are gone and over, those weary wearing days, that long trial of a week, through every hour of which he was tempted to advance against the enemy, yet every hour had to restrain his fierce and impatient spirit. Now then is the time for Samuel to come; he said he would come at the end of seven days, and the days are ended. Now at length is the time for Saul to be relieved. For seven days the Philistines, for some cause or other, have not attacked him; a wonderful chance it is; he may breathe freely; every hour, every minute he expects to hear that Samuel has joined the camp. But now, when his trial seemed over, behold a second trial -- Samuel comes not. The prophet of God said he would come, the prophet of God does not come as he said.
Why Samuel did not come, we are not informed; except that we see it was God's will to try Saul still further; however, he did not come, and now let us observe what was Saul's conduct.
Hitherto he had acquitted himself well; he had obeyed to the letter the command of God by His prophet. He had waited in faith though in fear; he feared the Philistines, but had faith in God. Oh that he had continued in his faith! but his faith gave way when his trial was prolonged.
When Samuel did not come, there was no one of course to offer sacrifice; what was to be done? Saul ought to have waited still longer, till Samuel did come. He had had faith in God hitherto, he should have had faith still. He had hitherto trusted that God would save him from the enemy, though his army was scattered, in God's own way. God fights not with sword and bow; He can give victory to whom He will, and when He will; "with His own right hand, and His holy arm," can He accomplish His purposes. Saul was God's servant, and therefore he might securely trust in God. He had trusted for seven days; he might go on trusting for eight, nine, or ten. And let it be observed, that this fresh trial was hardly a greater trial than before, for this reason -- that his faith hitherto had met with its reward. Though the Philistines were in his front, and his own men were deserting, yet, strange to say, the Philistines had not attacked him. Thus he had had proof that God could defend him from them. He who had kept him so safely for seven days, why should He not also on the eighth? however, he did not feel this, and so he took a very rash and fatal step.
That step was as follows: since Samuel had not come, he determined to offer the burnt sacrifice instead of him; he determined to do what he could not do without a great sin; viz. intrude into a sacred office to which he was not called; nay, to do what he really could not do at all; for he might call it a sacrifice, but it would not be really such, unless a priest or prophet offered it. You know how great a crime it is for persons now to become teachers and preachers, or to baptize or administer the Lord's Supper without authority; this was Saul's crime, he determined on sacrificing, without being an appointed minister of God. This is a crime often denounced in Scripture, as in the case of Korah, and Jeroboam, and Uzziah. Korah was swallowed up by the earth on account of it; Jeroboam had his hand withered, and was punished in his family; and Uzziah was smitten with leprosy. Yet this was Saul's sin. "And Saul said," in the words of the text, "Bring hither a burnt offering to me, and peace offerings; and he offered the burnt offering." Now observe what happened immediately afterwards. "And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Samuel came, and Saul went out to meet him, that he might salute him." You see, if he had waited but one hour more, he would have been saved this sin; in other words, he would have succeeded in his trial instead of failing. But he failed, and the consequence was, he lost God's favour, and forfeited his kingdom.
Let us observe what Samuel said to him, and what he answered; "And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together to Michmash; therefore, said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the Lord: I forced myself, therefore, and offered a burnt offering." Such was his excuse; and now hear what Samuel thought of it: "And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which He commanded thee: for now would the Lord have established thy kingdom upon Israel for ever. But now thy kingdom shall not continue: the Lord hath sought Him a man after His own heart, and the Lord hath commanded him to be captain over His people, because thou hast not kept that which the Lord commanded thee." Such was the end of Saul's trial: he fell; he was not obedient; and in consequence he forfeited God's favour.
How much is there in this melancholy history which applies to us, my brethren, at this day, though it happened some thousand years ago! Man is the same in every age, and God Almighty is the same; and thus what happened to Saul, the king of Israel, is, alas! daily fulfilled in us, to our great shame. We all, as Saul, have been raised by God to great honour and glory; not, indeed, glory of this world, but unseen spiritual glory. We were born in sin, and the children of wrath; and He has caused us to be baptized with water and the Spirit in the Name of Father, Son, and Holy Ghost; and as Saul, by being anointed with oil by Samuel, was made king of Israel, so we, by baptism, are made kings, not kings of this world, but kings and princes in the heavenly kingdom of Christ. He is our head, and we are His brethren; He has sat down on His throne on high, and has been crowned by His Eternal Father as Lord and Christ; and we, too, by being made His brethren, partake His unseen, His heavenly glory. Though we be poor in this world, yet, when we were baptized, we, like Saul, were made strong in the Lord, powerful princes, with Angels to wait upon us, and with a place on Christ's throne in prospect. Hence, I say, we are, like Saul, favoured by God's free grace; and in consequence we are put on our trial like Saul -- we are all tried in one way or another; and now consider how many there are who fall like Saul.
1. How many are there who, when in distress of any kind, in want of means, or of necessaries, forget, like Saul, that their distress, whatever it is, comes from God; that God brings it on them, and that God will remove it in His own way, if they trust in Him: but who, instead of waiting for His time, take their own way, their own bad way, and impatiently hasten the time, and thus bring on themselves judgment! Sometimes, telling an untruth will bring them out of their difficulties, and they are tempted to do so. They make light of the sin; they say they cannot help themselves, that they are forced to it, as Saul said to Samuel; they make excuses to quiet their conscience; and instead of bearing the trial well, enduring their poverty, or whatever the trouble may be, they do not shrink from a deliberate lie, which God hears. Or, again, in like circumstances, they are tempted to steal; and they argue that they are in greater want than the person they injure, or that he will never miss what they take; and that they would not take it, were not their distress so great. Thus they act like Saul, and thus they tempt God in turn to deprive them of their heavenly inheritance. Or further, perhaps, they both steal and lie also; first steal, and then lie in order to hide their theft.
2. Again, how many are there who, when in unpleasant situations, are tempted to do what is wrong in order to get out of them, instead of patiently waiting God's time! They have, perhaps, unkind parents, and they are so uncomfortable at home, that they take the first opportunity which presents itself of getting away. They marry irreligious persons, not asking themselves the question whether they are irreligious, merely from impatience to get out of their present discomfort; "Any thing but this," they say. What is this but to act like Saul? he had very little peace or quiet all the time he remained in presence of the enemy, with his own people falling away from him; and he, too, took an unlawful means to get out of his difficulty. And so, again, when persons have harsh masters and employers, or troublesome neighbours, or are engaged in employments which they do not like, they often forget that all this is from God's providence, that to Him they must look up, that He who imposed it can take it away, can take it away in His good time, and without their sin. But they, like Saul, are impatient, and will not wait. And, again, are not some of us tempted to be impatient at the religious disadvantages we lie under; and instead of waiting for God's time, and God's prophet, take the matter into our own hand, leave the place where God has put us, and join some other communion, in order (as we hope) to have clearer light and fuller privileges?
3. Again, how many are there who, though their hearts are not right before God, yet have some sort of religiousness, and by it deceive themselves into an idea that they are religious! Observe, Saul in his way was a religious man; I say, in his way, but not in God's way; yet His very disobedience he might consider an act of religion. He offered sacrifice rather than go to battle without a sacrifice. An openly irreligious man would have drawn up his army and fallen upon the Philistines without any religious service at all. Saul did not do this; no, he wished that an act of worship and prayer should precede the battle; he desired to have God's blessing upon him; and perversely, while he felt that blessing to be necessary, he did not feel that the only way of gaining it was seeking it in the way which God had appointed; that, whereas God had not made him His minister, he could not possibly offer the burnt offering acceptably. Thus he deceived himself; and thus many men deceive themselves now; not casting off religion altogether, but choosing their religion for themselves, as Saul did, and fancying they can be religious without being obedient.
4. Again, how many are there, who bear half the trial God puts on them, but not the whole of it; who go on well for a time, and then fall away! Saul bore on for seven days, and fainted not; on the eighth day his faith failed him. Oh may we persevere to the end! Many fall away. Let us watch and pray. Let us not get secure. Let us not think it enough to have got through one temptation well; through our whole life we are on trial. When one temptation is over, another comes; and, perhaps, our having got through one well, will be the occasion of our falling under the next, if we be not on our guard; because it may make us secure and confident, as if we had already conquered, and were safe.
5. Once more, how many are there, who, in a narrow grudging cold-hearted way, go by the letter of God's commandments, while they neglect the spirit! Instead of considering what Christ wishes them to do, they take His words one by one, and will only accept them in their bare necessary meaning. They do not throw their hearts upon Scripture, and try to consider it as the voice of a Living and Kind Lord and Master speaking to them, but they take it to mean as little as it can. They are wanting in love. Saul was told to wait seven days -- he did wait seven days; and then he thought he might do what he chose. He, in effect, said to Samuel, "I have done just what you told me." Yes, he fulfilled Samuel's directions literally and rigidly, but not in the spirit of love. Had he loved the Word of God, he would not have been so precise and exact in his reckoning, but would have waited still longer. And, in like manner, persons now-a-days, imitating him, too often say, when taxed with any offence, "Why is it wrong? Where is it so said in Scripture? Show us the text:" all which only shows that they obey carnally, in the letter, and not in the spirit.
How will all excuses, which sinners now make to blind and deaden their consciences, fail them in the Last Day! Saul had his excuses for disobedience. He did not confess he was wrong, but he argued; but Samuel with a word reproved, and convicted, and silenced, and sentenced him. And so in the Day of Judgment all our actions will be tried as by fire. The All-knowing, All-holy Judge, our Saviour Jesus Christ, will sit on His throne, and with the breath of His mouth He will scatter away all idle excuses on which men now depend; and the secrets of men's hearts will be revealed. Then shall be seen who it is that serveth God, and who serveth Him not; who serve Him with the lips, who with the heart; who are hypocrites, and who are true.
God give us grace to be in the number of those whose faith and whose love is without hypocrisy or pretence; who obey out of a pure heart and a good conscience; who sincerely wish to know God's will, and who do it as far as they know it!
 Fourth Sunday after Trinity.
 1 Sam. x.8.