But for all that, Saul was the active, inveterate, and bitter persecutor of what we may call God's interest in the kingdom. There was no real sympathy between him and Samuel; but as Samuel did not cross his path, he left him comparatively alone. It was very different in the case of David. In Saul's relation to David we see the old antagonism--the antagonism of nature and grace, of the seed of the serpent and the seed of the woman, of those born after the flesh and those born after the Spirit. Here is the most painful feature of Saul's administration. Knowing, as he did, that David enjoyed God's favour in a very special degree, he ought to have respected him the more. In reality he hated him the more. Jealousy is a blind and stupid passion. It mattered nothing to Saul that David was a man after God's own heart, except that it made him more fierce against him. How could a theocratic kingdom prosper when the head of it raged against God's anointed one, and strained every nerve to destroy him? The whole policy of Saul was a fatal blunder. Under him, the nation, instead of being trained to serve God better, and realise the end of their selection more faithfully, were carried in the opposite direction. And Saul lived to see into what confusion and misery he had dragged them by his wilful and godless rule. No man ever led himself into a more humiliating maze, and no man ever died in circumstances that proclaimed more clearly that his life had been both a failure and a crime. IV. The fourth act of the drama is a great contrast to the third. It opens at Hebron, that place of venerable memories, where a young king, inheriting Abraham's faith, sets himself, heart and soul, to make the nation of Israel what God would have it to be. Trained in the school of adversity, his feet had sometimes slipped; but on the whole he had profited by his teacher; he had learned a great lesson of trust, and knowing something of the treachery of his own heart, he had committed himself to God, and his whole desire and ambition was to be God's servant. For a long time he is occupied in getting rid of enemies, and securing the tranquillity of the kingdom. When that object is gained, he sets himself to the great business of his life. He places the symbol of God's presence and covenant in the securest spot in the kingdom, and where it is at once most central and most conspicuous. He proposes, after his wars are over, and when he has not only become a great king, but amassed great treasure, to employ this treasure in building a stately temple for God's worship, although he is not allowed to carry out that purpose. He remodels the economy of priests and Levites, making arrangements for the more orderly and effective celebration of all the service in the capital and throughout the kingdom for which they were designed. He places the whole administration of the kingdom under distinct departments, putting at the head of each the officer