men springs from ignorance Rnd folly. When they mean well, they often do IJl through not knowing the Actual state of the affairs with which they are called to deal not taking the trouble, perhaps, to ascertain it; or, when they know it., not under~ standing how to treat it. But the Divine knowledge and wisdom are perfect. 4. The power of God and the weak'l!ess of=· Men are _often incapable of doing the good they know, and even strongly desire to do; and their wealmess often causes them to do mi8chief while endeavouring to do good. God is Almighty to effect what his wisdom mercy, and rectitude prompt. 5. The relation of God to good men. Their Father' their covenant God. The certainty that he will honour those that honour him, and tum all things, including his own chastisement of them, to their good, and ultimately bring them to eternal glory. The preference will be strong in proportion to the actual contrast between the men with whom we have to do and God. 'fhere are some men who are so God-like that we should not be averse to falling into their hands in a considerable variety of circumstances. It would be to a limited extent like falling into the hands of God. II. _CASES 11:1 WHICH THE P;8-EFERENCE WOULD BE ~XEBCISED. 1. The endurance of sujferi'l!g. As m the text. It 1s better to suffer from disease than from human violence. 'l'hc suffering will be easier to bear, more likely to profit, less likely to excite resent- ment e.nd other evil passions. The inflic"tion will be more tempered with mercy, and promote in a greater degree the ends of mercy. 2. Judgment of character and actions. To be judged by God is preferable to being judged by men. Men are often fond of passing judgment, but for the most part very incapable. They commonly judae ignorantly, or from prejudice, and therefore unjustly. They are apt to be wrong alike in their favourable and unfavourable opinions of others. When condemned by them, it is well if we can appeal with confidence to the judgment of God, which is always just. 3. Forgiveness. Men forgive reluctantly, in a limited measure, with. reserves; and soon grow weary of pardoning the same offender. To pardon "seven times," much more "seventy times seven" (Matt. xviiL 21, 22), seems to them an impossibility. Indeed, repeated offences, as they appear incompatible with real repentance, may justify hesitation to pardon repeatedly, since the state of the offender's heart cannot be known. But God, who knows the heart, discerns where it is true, notwithstanding frequent falls; and, pitying human weakness, forgives many times a day. .And his pardons ere full and complete. Add that forgiveness from men does not ensure forgiveness from God, and that having the latter we can, if need be, dispense with the former. There is then abundant reason why, in the matter of pardon, we should prefer to have to do with God rather than men. 4. Spiritual, guidance a-nd help. God has appointed that men should instruct and aid their fellow-men in matters of religion and morals. But those who offer themselves as spiritual guides are fallible, and they differ widely on important points. It is then encouraging and assuring that Divine guidance and help are available. By the devout study of God's holy Word, and earnest prayer for the Holy Spirit, whose aid is promised. to those who seek it (Luke :x.i. 13), all may obtain such heavenly wisdom and strength as shall ensure them against serious error and failure. And after listening to the conflicting statements of human teachers, and their denunciation of those who decline their counsel, a religious inquirer may in many instances wisely tum from them to God, saying, "Let me fall into the hand of the Lord rather than of man." In conclusion: 1. lt iB a gre,at comfort to sincere Christians to know that they are ever in the hand of the Lord. When they seem to be most left to the will of arbitrary, unjust, and cruel men, God is over all, ~ntrolling, over~uling, sanctifyin_g, com_pelling their most malignant foes to promote their real and lastmg good. He will rectify and compensate for all the injustice and injury wh~ch be permits men to inflict upon them. 2. Impenitent sinners might well prefer t<J fall into the ha_nds of '11lffl rather t_han of God. The limited knowledge and power of men, as well as theu feeble hatred of em, would be in their favour· at the worst, they can only" kill the body." But God abhors sin with e. perfect haired knows fully the guilt of each sinner, and "hath power to cast into hell" (Luke xii. 4, 6'). "Who knoweth the power of thine anger'/" (Ps. xc. 11).-G. W.
Ver. 23.-Acceptance with God. "The 1:'ord thy God accept the~." .A. good ~i.sh, flowing from good will, and all the heartier because of the occasion. For Divine CU, XXIV, 1-25.] THE SECOND BOOK OF SAMUEL. 62'.J