all the better qualities of our humanity; but the fact comes before us in history, biographical confessions, and in the intercourse of daily life. \Vho has not seen a. hardened sinner subdued br a reminder of a mother's prayers 1 or the mention in gentle tones of the SaYiour s name, or the kindly gaze of a Chnstian eye? In the vilest abodes of sin, nnd among the proudest sceptics, there are those who sometimes weep in secret or relent in their rebellion against God. 2. The causes of this tender- ft&S are often ascertainable. In the case of Saul we see a combination of causes. The display of magnanimity was impressive because of its very rarity; it came home to bis sense of right; it was in vivid contrast with his own conduct; it was in its logic so conclusive as to the goodness of the man he was persecuting; it brought out the fact that all nlong he had known David to be good, but had forced the fact out of thought; it was a revelation of his bondage to vile men, to whose character he could not be quite blind; and it could not but call up to memory days once bright and happy, when he was a young man unburdened by present guilt and care. Varied are the causes which enable the remnant of good in men to assert itself for awhile; some lie deep in the hidden processes of thought, where the association of ideas is made subservient to the force of Scriptural truth learnt in early years and to the uncon- scious influence of the Spirit of God; while others arise in the events of daily life, suc-h as sickness, casual words of kindness, presence of a beautifully holy life that suggests a contrast, mention of the words of Jesus, or the open grave. 3. The import of these seasons of tenderness deserves consideratwn. Is there not some hope for such men in spite of their past and present surroundings ? Is there not a basis on which Christians may work in wisdom? HaYe we not here the secret on the human side of the mighty power of the truth of God ? Is it not important to make such men believe that there is some germ worth caring for in their otherwise sad and wretched life? Does not the transitoriness of the tenderness often arise from the absen<!e of some wise friend to encompnss the self-condemned heart with love? Ought not Christians to g·o among men with the conviction that they are all reclaim- able, and that it is largely a question of gaining access to the tender place in their nature and caring for them as a wise physician would for a patient desperately ill? There are many ways in which the Church may apply the thoughts thus nwakened in our endeavours to win to Christ even the most abandoned. Immense power is gained over men when they know us to be cognizant of any transitory feeling of tenderness; and half the battle is won when they begin to look on us as friends to be trusted. II. THE FORCED SUPPRESSION OF TRUTH. Saul was evidently sincere in saying, "No"·, behold, I know that thou shalt surely be king;" but the confession was also a renlation of the fact that all through these persecutions be had more than surmised that David was the corning king. Had he been anxious to know the actual truth before as surely as be professed now to have attained it, the course was clear enough. But these words confirm the teaching of the entire history-that he was aware not only of his o,rn rejection, but that this slayer of the lion and bear, and conqueror of Goliath, and protege of Samuel, and friend of Jonathan, was the chesen servant of God. The course adopted by Saul can only be explained on the supposition that he suppressed the truth. It is in the nature of truth to assert its power over the life by co11,·incing the understanding and constraining the will, and only the rebellious spirit that refused to submit to the sad punishment announced by Samuel, sustained by cl1erisl1ed envy of David, and wrought upon by cunning slanderers, could have rendered the fads clear to Saul so nugatory in their influence over his life. Well would it have been if tl1is were a solitary instance of suppression of truth I Every man pernisting in a sinful course has to force out truth from thought. The internal war cunsists partly in crushing the free evidence of knowledge. Men know more than they like to admit and act upon; and all kinds of devices are resorted to, to explain away or to divert attention from what is manifestly true. The suppression8 of truth in controversy are denounced as very wicked, but in relation to per~onal moral conduct and rdigion it is possible for the advocates of candour to shut their eyes to much that is out of harmony with their wishes. It is a truth that self is sinfu; before Gud, that efforts to find true rest apart from Christ are unavailing, that the chosen lifo of oin is "hard," that the holy are happier than the sinful, and that OR. l[l[JV 1-22.] THE FIRST BOOK OF SAMUEL. 469
Chi;iet is waiting to be gracious, and yet this truth is constantly put away from view n~ unwelcome, troubleRome. Doubtless, also, many who under the influence of stronger wills are bold in their denial of Christ's authority know in their secret heart that he is Lord and will establish hie kingdom. Sin makes men dishonest to them- selves ; under its power they are not of the truth. They prefer darkness because their deeds are evil. General lessons :-1. In the issue goodness will be recognised by those who despise it, apd generosity is always influential. 2. The anguish of wrong-doing occasionally felt is fearfully suggestive of the future experience of the unrepenting. 3. The occasional triumphs of the good over all their slanderers and oppressors are intimations of the final triumph of Christ in the establishment of his kingdom. 4. Vows and promises in reference to future acts in so far as they embrace the quality of mercy may be freely and at all times made (ver. 21).
HOMILIES BY VARIOUS AUTHORS.