1 Samuel 15:25; 1 Samuel 16:1-4. (RAMAH.) Go, I will send thee to Jesse the Bethlehemite. 1. The greatest and best of men experience seasons of sorrow, depression, and doubt, and sometimes fail in the fulfilment of duty. It was thus with Abraham, Moses, and Elijah, and with others in later ages. It was the same with Samuel, though to a less extent than almost any other. His grief for Saul was excessive. He surrendered himself to it without seeking the consolation and help by which it might be mitigated, and suffered it to interfere with the work which he might yet accomplish on behalf of Israel; and hence he was reproved by God. "The excellent prophet here displays something of human weakness. Samuel here looked on the vessel, made by the invisible hand of God himself, utterly broken and minished, and his emotion thereat shows his pious and holy affection; yet he is not without sin" (Calvin). 2. The failure of good men often appears in those things in which they are pre-eminently excellent. Samuel exhibited extraordinary sympathy with the purposes of God concerning his people, unquestioning obedience to every indication of his will, and strong faith, and hope, and dauntless courage in its fulfilment. Yet here we find him a prey to "the grief that saps the mind," apparently hopeless and desponding, and smitten with fear like Elijah when "he arose and went for his life" on hearing the threat of Jezebel. "Such things would seem designed by God to stain the pride of all flesh, and to check all dependence upon the most eminent or confirmed habits of godliness" (A. Fuller). The strongest are as dependent on God as the feeblest. 3. A higher voice than that of their own troubled and fearful hearts speaks to men of sincerity, and in communing with it they are led into a clearer perception of duty and to gird themselves afresh for its performance. The "spirit of faith" regains its ascendancy over them. And in going forth to active service they find new strength and hope at every step. The night gives place to the morning dawn, and "They feel, although no tongue can prove, I. PRESCRIBED BY GOD, whose will is the rule of human life, and is - 1. Indicated in many ways - the word of truth, providential circumstances, reason, and conscience, and "that awful interior light which the dying Saviour promised, and which the ascending Saviour bestowed - the Spirit of God." 2. Sometimes obscured by frustrated effort, grievous disappointment, immoderate grief, desponding and doubtful thoughts (Matthew 11:2, 3; Acts 18:9; Acts 23:11). 3. Never long hidden from those who are sincerely desirous of doing it, and seek for the knowledge of it with a view to that end (vers. 2, 3; 1 Kings 19:15). II. BESET BY DANGER. "How can I go? If Saul hear of it, he will kill me." The question was not simply an inquiry for direction, but also an expression of fear; and it may possibly have arisen from indications of Saul's wilfulness such as afterwards appeared (ch. 19:22). 1. Danger is sometimes formidable, even to the bravest of men. 2. It is exaggerated by despondency, doubt, and fear. "Thy soul is by vile fear assailed, which oft 3. No danger in the way of duty is equal to that which will be certainly found in departing from it. "In the way of righteousness there is life, and in the pathway thereof there is no death." III. PURSUED WITH FIDELITY. "And Samuel did that which the Lord spake" (ver. 4). His hesitation was only for a moment, and with further light his faith revived and was displayed in fearless devotion. Fidelity to duty - 1. Demands the renunciation of self and many cherished plans and purposes. 2. Appears in trustful, practical, and unreserved obedience. Samuel went in dependence upon the promise, "I will show thee what thou shalt do," etc. 3. Sometimes necessitates a prudent reserve. There was no deception in withholding a reason for the action directed, beyond that which lay on the surface of the action itself. To reveal it would be to defeat the end designed. And fidelity is sometimes best shown by silence. IV. TERMINATING IN SAFETY AND HOPE. 1. Threatened danger is averted. 2. Promised guidance is obtained. 3. A brighter day dawns, and "God's purposes will ripen fast, I. SAUL'S NEED OF DAVID. He needed someone. God. indeed, was his need! But that he forgot, as did his servants. They counselled a harper as the best physician for his melancholy madness. David's name was mentioned. At length he stood before the king. What was this malady? Is the phrase "evil spirit," "evil spirit from God" (or that came by Divine permission), only a strong Orientalism for melancholy? That is bad to bear, and, rooted in physical causes, many a good man has had to bear it. Dr. Johnson was one, and once under its terrible depression exclaimed, "I would consent to have a limb amputated to recover my spirits." But such an interpretation as this will not cover the large, sad statements in reference to Saul. Josephus says, "The Divine Power departed from Saul, and strange and demoniacal disorders came upon him, and brought upon him such suffocations as were ready to choke him." David "charmed his passion, and was the only physician against the trouble he had from the demons, whensoever it was that it came upon him, and this by reciting of hymns, and playing upon the harp, and bringing Saul to his right mind again." (Antiquities, b. 6. c. 8.) Whatever view is taken of Saul's malady the record is full of warning to us all. Well may we in the recollection of Saul "Stand in awe and sin not." II. THE POWER AND POWERLESSNESS OF MUSIC. David proved its power upon the evil-possessed Saul. Great the mystery of music. It sighs in the breeze, whispers in the stream, thunders in the sea, rolls in the mountain echoes, "thinner, clearer, farther going." It is hidden, too, in the very substance of things. From wood of most musical quality, the rarest, finest-sounding viols are made. Music waits to be tinkled out of steel, clashed out of brass, blown from horn, struck from tense string. Man plays upon the instrument and the instrument plays upon the man. In the words of Bushnell, "A man may plod, plot, speculate, and sneer, who has no fibred harp of music hid in his feeling; he may be a qualified atheist, usurer, demagogue, dogmatist, or hangman: but he cannot be one that stirs men's blood Divinely, whether in song or in speech, and is very little like to be much of a Christian." History has much to tell us of this wondrous God's gift to man. The wisest ancient heathens told of the influence of music in their fable of Orpheus around whose lyre thronged trees and entranced rocks, and wild beasts charmed for awhile from their fury. One of our poets has imagined Cain, "an awful form," half brute, half human, listening to Jubal's harp, listening to the novel, anguish restraining harmony — "Till remorse grew calm; Till Cain forsook the solitary wild, Led by the minstrel like a weaned child." This, if no more than a poet's fancy, is at any rate his confession of the power of music. What nation has lacked its patriotic anthem? Songs like the Marsellaise have aided nations into freedom. Music is freedom's friend and languishes in bondage. God's gift is it to man. Cultivate home music, then. Let it be of the best. Alas! that this God's gift should be desecrated. The noblest music is religious. It comes to its crown of nobility as it is consecrated to the Highest. We see it in David. What larger legacy of blessing could he have left than he has in his psalms? They are never old. They are the possession, the voice of God, of each willing soul. And they are all of musical make: written to be sung: sung when first written by Hebrew choirs and choral multitudes in worship. Grateful for this Divine gift, let us holily use it. The devil fled from his flute, said Luther. Let us, with cheerful, holy music, keep at distance the evil ones of doubt, fear, care. Let, the love of Christ be the marching song of our life. May His name. be our life's sweetest music. And may the music of that name be the refreshment of our dying hour. (G. T. Coster.) 2. Notice further how the old Book does not hesitate to trace everything up to God. The writers of this Book, whenever they come across a dark, perplexing problem, are men of this stamp — they get themselves to rest, to mental rest and consistency, when otherwise all things would rock and reel, by pressing everything up to God and letting it lie there. To put the very devil into God's hands gives rest; I can wait now; he is on a chain Why is evil here? And it is remarkable how the writers of the Bible, without making God responsible, put Him in there in the meantime. We rest here, "Shall not the Judge of all the earth do right?" You see how the problem breaks out upon us. "An evil spirit from the Lord troubled Saul." What is this? What imp from hell crept up to the Bible and wrote that in it? "An evil spirit from the Lord." Well, but that rings all through the Bible! The Lord is put in. in the meantime, for us short-sighted mortals, and He seems to say, "Rest here; nee as far along the difficulty as Me, and do not ask anything further." And although it seems herd for Me, and although it seems awkward for Me, I will bear the brunt; and in the end of the day I will be just and justified, and clear Myself when I am judged." 3. But now we will come at once, for we must hasten, to the real explanation of Saul's misery It was this — secret sin; but I will give that sin a name: secret sin, taking the shape of self-will, which was not repented of and done away with self-will was the secret explanation of all Saul's inward and outward misery, of all the still heavier distress which overtook him later on. The Spirit of God has laid Saul bars to the very backbone, and we know what was his disease. When will we understand that the Lord is always trying to lay us bare to ourselves? There is a stone in the machine: may it soon be detected and put away, then all the wheels shall move swiftly and without friction, as they used to do. There is war in your own heart. I grant there are troubles without — external sources of trouble and annoyance — but how many of us here today can say that we are free from the battle that raged in Saul's breast — that worst of all fights: the fight between a man and his conscience; between a man and his God? Saul's lust was a lust for power, a lust for his own way. But he cloaked it, he covered it, he disguised it, he twisted it into religious phrases, he kept justifying himself to himself and to Samuel. But he is laid bare, and all subterfuges are torn to pieces. 4. Just a word about the too-cheap and slim and utterly inadequate remedy that was tried for Saul. The help and the helplessness, the worth and the worthlessness of music — the use and the uselessness of recreation, of changer of pleasure, of relaxation. How far these go; and how far they don't go! His servants came around Saul and virtually said, "What you need, dear master, is change; what you need is relaxation; what you need is music." No treasures, says the poet of my country — "Nae treasures, nae pleasures can mak us happy lang, The heart's aye, the pairt aye, that makes us richt or wrang," And if God is not in the heart, then the evil spirit is in it. Music! Well, we will say nothing against music. Music hath charms of every kind; who has not felt its power? The man is not influenced and softened by music, we are almost inclined to say with Shakespeare, "Let no such man be trusted." We feel naturally suspicious of him. And yet how little it does! When we see what music sets itself to cure — London's music, London's sacred music, or its secular music — when we see what it is called in to cure, it is no wonder if I should get a little outspoken about it. Music for a madman! — whenever did it cure madness? Music for a man who needs Almighty God! — what a pitiful remedy! And is not that what the very Church of God is saying today? The masses — the squirming, wretched howling masses — fiddle to them, oh, fiddle to them; get up music for them, get up popular entertainments for them. Cast out the devil with the fiddle! You talk about curing earthquakes with pills, it is very much the same as curing poor Saul's trouble by getting a man who was skilful with his hands upon the harp. And a word, let me put in here, to people who are susceptible of music. This which was meant to do good to Saul, I rather think that in the end it only deepened his trouble; for medicine, when brought in in a case like this, if it does not permanently benefit, it will permanently injure. Said a young man to me, "When I go into a church where there is an organ, even before the sermon begins, and there is 'the long-drawn aisle and fretted vault;' when the music from the organ begins to peal and to steal, I almost begin to think I am a new creature." Well, if the organ is going to do it, it was an awful mistake for Christ to have climbed upon the cross. That was the blunder of all time — the Crucifixion was not needed if music and organs and choirs can cast out the evil spirit from a man. That is the trouble. Nothing will cure thy heart but the almighty grace from the Lord Jesus Christ, through the Word and the Truth of His Gospel. No; one of the sad things of this story is to find how near Saul came to a cure, and how far he remained from it. One could almost cry out, "Oh, Saul, you are on the right track, and yet you are altogether wrong! Oh, Saul, take not only the harp and the music, but if you would take the harper to your heart, that would cure you!" What was all Saul's trouble? It was David. David was the stone, the stumbling stone, over which he tripped and fell. The story gets breathless in its sad interest: David brought so near; and if Saul had only lent his heart as well as his ears, and taken David in and loved him, David would have been his salvation. My parable is easily applied. You do make a certain use of Christ; like Saul, you make a certain use of David and a certain use of religion, and you admit its power so far as you use it. Now, in the name of salvation, come farther. You like music, you like sacred music; I have seen it on your faces — how the eye gets filled over the singing, and for the time being, a brief but holy light settles upon your troubled face, and I believe that a corresponding peace comes into your war-broken soul. But if that is all, if it is only these sounds and strains and these sweet words, that is not enough. The devil in you can stand that, and still be what he is. If, however, you would take in not only the praise, but Him who is praised, if you would take in Christ, you would be saved. Poor man, Saul was allowing his wound to be slightly healed, to be slightly skimmed over, and soon it broke out with worse virulence than ever. The evil spirit departed from him when David took the harp and played with his hands; Saul was refreshed, but, as we know, only for a season. You are as near to the perfect cure as Saul was. See that you get it. And the perfect cure is to take the Lord Jesus Christ, who is the centre of the Church's service, and the centre of the preacher's preaching. Get past the singing, go past all our service, go past the preacher. I am but a harp, and a very poor harp, with little more than one string; but if the Spirit of God struck me, what wonderful tones He might bring out. Go past the harp, go past the sound that comes from the harp, and see to it that you discern Him. See that you discern the heavenly David who holds this rude instrument in His hand. Yea, I say unto you, "See that you discern Him and love Him; take Him in to you; then shall the devil of discord leave thy breast, and thy soul shall begin to fill with heaven's own melody." (John McNeill.) The last song, When the dead man is praised on his journey. And then he breaks into the glad marriage chant, and follows this with a battle march, and then again with: The chorus intoned, As the Levites go up to the altar in glory enthroned. This last effort, according to Browning, wrung a deep groan from the lips of the afflicted and desolate Saul. There was power in the music to break the chain of Saul's captivity. But now, in my judgment, Browning is absolutely right in representing that for the higher and deeper influence music alone, mere instrumental music, will not suffice. David realises this; he begins to sing to his harp; he makes the music the vehicle of great and inspiring thought; and he sings these uplifting and invigorating beliefs and hopes into the sorrow-stricken soul before him. The question now comes to be: how much of this result was the influence of music, and how much the influence of ideas? I would say, rather, there is a previous question. Would the bare ideas alone have had this wizard power over the soul apart from the music? The language of music is broadly understood by all peoples. The music of Beethoven is far more universally appreciated than the poetry of Milton, because of the disabilities inflicted on mankind by the tower of Babel. A Greek or an Italian cannot understand a line of Shakespeare, but Wagner's dramatic speech they comprehend. And, indeed, it may require a sensitive and discerning mind to appreciate Michael Angelo's expression in stone or on canvas of the woes of Italy, but it hardly needs education to realise how the tragedies of Poland fail through the music of Chopin. I. THE DANGER OF SELF-INDULGENCE. An absorbing enjoyment of music and devotion to music is one of the commonest forms of selfishness. This power of music to take a masterful grip of the senses is so remarkable that it very commonly means the exclusion of all other objects and interests whatsoever. Even as the Pied Piper in Browning's legend played the children to their doom, and they followed him laughing and dancing, and careless of everything but, the pleasure of the hour, so, as it seems to me, the influence of music may be full of a fatal fascination, in the presence of which all life's prosaic and commonplace duties go to the wall. There are tens of thousands of musical people, keenly sensitive to its almost incomparable joys, who ask only to be lapped in soft Lydian airs Married to immortal verse. They seek life itself In notes, with many a winding bout Of linked sweetness long drawn out. And the temptation of the Lotos eaters is their temptation, and the music of the Sirens draws them to their fate. It is in that nobler Orpheus song, of which it is recorded: Nor sang he only of unfading bowers Where men a tearless, painless age fulfil In fields Elysian spending blissful hours Remote from every ill But of pure gladness found in temperance high, In duty owned, and reverenced with awe: Of man's true freedom, which may only lie In servitude to law And how 'twas given through virtue to aspire To golden seats in ever calm abodes; Of mortal men admitted to the quire Of the immortal gods. Even the Siren sisters, so the legend ran, ceased their music and listened wistfully to so high and noble and deathless a strain as this. II. THE MUSICAL TEMPERAMENT. There is another peril, due less perhaps to the music itself than to the musical temperament. Life cannot be all music. Nothing that you and I can ever do can entirely rule the discords out of it. And when the hour of music is over the reaction is apt to be extreme. The musical temperament is for this very reason subject more than most to nervous irritabilities. It is subject to wide extremes of sensation and emotion. One hour it, is strung up to the keenest sensitiveness; but unstrung it is dull and flat beyond the common. And like all nervously fashioned temperaments this tendency to sudden and violent reactions brings special moral perils in its train. The lives of great musicians are almost without exception melancholy reading. As the Scotch would say, they were "gey ill to live wi'." You have to be very charitable to their genius if they are to retain your respect. III. HARMONY IN CHURCH CHOIRS. And here you know, as one who has known so little of what many ministers have known so much, I might say a word on the thorny subject of church choirs. John Wesley, who never worshipped at Kensington Chapel, held strong opinions on this subject. But, honestly, I cannot say that I have come across what is ignorantly assumed to be the regulation trouble in churches, that these contribute least harmony who are humorously said to lead the harmony of the church. But, if it were so I should not be surprised. Let those be censorious who know least about the constitution of the musical temperament. I want to say, as I close, that, the truth of truths in regard to this subject is that the influence of music is a good servant but a bad master; that you need a higher master-influence over your lives than the influence of music. The famous lines of Milton ere no exaggeration: Or bid the soul of Orpheus sing Such notes as, warbled to the string, Drew iron tears down Pluto's cheek, And made Hell grant what Love did seek. Iron tears down Pluto's cheek! There is power in music to soften the hardened spirit till it weep iron tears, till those who are familiar with evil catch a glimpse of love and innocence such as breaks down their self-complacency and stoicism. "And made Hell grant what love did seek." Yea, it was the music of the life of Jesus — love seeking a lost world from the grip of hell, that conquered the powers of evil, and delivered humanity from its dark captivity. It was this Divine Orpheus who sang such piercing and penetrating strains that the captives of Hell were enamoured once again of the life of faith and virtue. He made Hell grant what Love did seek. Think of that, if you will, as illustration of the influence of the higher melodies. (C. Silvester Horne, M. A.) Homilist. The healing power of music has been recognised in all ages; and the afflicted who have come under its charms have often been conscious of relief. "Theophrastus is mentioned by Pliny as recommending it for the hip gout; and there are references on record by old Cato and Varro to the same effect, AEsculapius figures in Pindar as healing acute disorders with soothing songs." It is said that Luther, who was often haunted with the demons of melancholy, had frequent recourse to music. "He had," says Sir James Stephen, "ascertained and taught that the spirit, of darkness abhors sweet sounds not less than light itself; for music, while it chases away the evil suggestions, effectually baffles the wiles of the tempter. His lute, and hand, and voice, accompanying his own solemn melodies, were therefore raised to repel the vehement aggressions of the enemy of mankind." Now, if true music has this power, we should observe: —I. THE KINDNESS OF THE CREATOR IN ENDOWING SOME MEN OF EVERY CIRCLE WITH MUSICAL GENIUS AND VOICE. That man's social circle must be very limited which does not contain someone whom nature has gifted with this remedial power. Schiller, in his dark hour of sorrow, calls to a little girl full of music, and says: — Come here, my girl, seat thee by me, For there is a good spirit on thy lips. Thy mother praised to me thy ready skill: She says a voice of melody dwells in thee, Which doth enchant the soul. Now such a voice Will drive away from me the evil demon That beats his black wings close above my head." II. THE OBLIGATION OF THOSE THUS ENDOWED TO CULTIVATE THEIR TALENTS FOR THE COMMON GOOD. III. THE MERCY OF GOD IN ORDAINING ITS USE IN PUBLIC WORSHIP. In the Temple of old, music of the highest class was appointed by God, and placed under the direction of the most musical spirits and accomplished performers. IV. THE DUTY OF THOSE WHO HAVE THE CONDUCT OF WORSHIP TO PROMOTE THE BEST PSALMODY. Good psalmody must include good hymns as well as good melodies. (Homilist.) I. THE MINSTREL. He had the poetic temperament, sensitive to nature, open to every impression from mountain and vale, from dawn and eve; and he had beside the power of translating his impressions into speech and song. A great modern poet imagines him reciting, as he sang to his harp, his call to his sheep, the song of the autumn vintage, the joyous marriage lay, the solemn funeral dirge, the chant of the Levites, as they performed their sacred duties, the marching music of the men of Bethlehem when they repelled some border foray. And we might add to these his marvellous power in depicting the sacred hush of dawn. The marvellous description of the thunderstorms, that broke over Palestine, rolling peal after peal, from the great waters of the Mediterranean, over the cedars of Lebanon to the far-distant wilderness of Kadesh. The psalm began with David. Its lyric beauty and tender grace; its rhythmic measure; its exuberant hallelujahs and plaintive lamentations; its inimitable expression of the changeful play of light and shade over the soul; its blending of nature and godliness; its references to the life of men and the world, as regarded from the standpoint of God — these elements in the Psalter which have endeared it to holy souls in every age owe their origin to the poetic, heaven-touched soul of the sweet singer of Israel. What wonder that Saul's young man said that he was cunning in playing!II. THE YOUNG WARRIOR. There was abundant opportunity for the education of his prowess. The Philistines' frontier was not far away from his native town; and probably there were many repetitions of the incident of after years, when the sons of the alien held it, and placed a guard demanding toll of the water of the well of Bethlehem that was by the gate. But he would have been the last to attribute his exploits to his sinewy strength. By faith he had learnt to avail himself of the might of God. III. PRUDENT IN SPEECH. David was as prudent to advise and scheme as he was swift to execute. He had understanding of the times, of human hearts, of wise policy; and he knew just how and when to act. Frank to his friends, generous to his foes, constant in his attachments, calm in danger, patient in trouble, chivalrous and knightly, he had every element of a born leader of men, and was equally at home in the counsels of the state and the decisions of the battlefield. Whatever emergency threatened, he seemed to know just how to meet it. And this was no doubt due to the repose of his spirit in God. The sad mistakes he made may be traced to his yielding to the sway of impulse and passion, to his forgetfulness of his habit of drawing near unto God, and inquiring of Him before taking any important step. IV. THE CHARM OF HIS PRESENCE. He was David the beloved. Wherever he moved, he cast the spell of his personal magnetism. Saul yielded to it, and thawed; the servants of the royal household loved him; Michal, Saul's daughter, loved him; the soul of Jonathan was knit with his soul; the women of Israel forgot their loyalty to Saul, as they sounded the praises of the young hero. (F. B. Meyer, B. A.) Now listen to the poor hard-driven prayer: "Provide me now a man that can play well." Can we trace the genesis of that poverty-stricken cry? I think we can. Begin here. "He who drives out the prophet will come to whine for a fiddler." In the beginning, hard-pressed days with Saul found a messenger on the road speeding for Samuel. "Send for the prophet, bring the seer." But now he asks for no prophet. The counsellors he seeks are a feckless company, whose theatrical estimate of life can suggest to them no better medicine for a mind diseased than song and minstrelsy, and for a soul tragedy no better helper than "a cunning player." Surely better the prophet. though his truth be hard, than this despairing hunt for a minstrel. It all has point for us. There are some of the young men, to whom I specially address these words, who have felt how serious the problem of life is, to whom sin and its penalty are real, and goodness known as the only lasting and blessed thing. But the prophet taxed their thinking, troubled their conscience, cut too deep for comfort, pointed a way too hard, and they dropped him. They do not take the preacher seriously; they do not want the seer with fact-seeing eyes and fact-revealing speech; they have no longer mind for the prophet who speaks through the strong, great pages of literature. Instead of such company they like the set who say, "Find a cunning player;" and the round of pleasure, the worship of recreation and sport, the steeping of mind in the frippery literature of poor romance, is their way of saying, "Provide me now a man who can play well." But though the poor cry may assume with them a bravado's bounce, it is at root a whine, and the confession of a bitter need for more radical deliverance than anything that touches only the senses can give. You can track still further the cry. You cannot satisfy the soul by the tickling of a sense. The soul is satisfied only with God, and Saul has lost touch with God. The Maker of us has so fashioned us that our nature must go out of itself, and make its sanctuary in a greater and holier nature, before it can be rightly centred or rationally satisfied. "Lead me to the Rock that is higher than I," is the expression of this in David's life.(Thomas Yates.). People Abinadab, David, Eliab, Jesse, Samuel, Saul, ShammahPlaces Bethlehem, Gibeah, RamahTopics Anoint, Anointed, Cause, Clear, Designate, Hast, Holy, Indicate, Invite, Jesse, Offering, Oil, Present, Sacrifice, SpeakOutline 1. Samuel sent by God, under pretense of a sacrifice, comes to Bethlehem6. His human judgment is reproved 11. He anoints David 15. Saul sends for David to quiet his evil spirit Dictionary of Bible Themes 1 Samuel 16:3 5086 David, rise of Library The Shepherd-King'And the Lord said unto Samuel, How long wilt them mourn for Saul, seeing I have rejected him from reigning over Israel! fill thine horn with oil, and go, I will send thee to Jesse the Beth-lehemite: for I have provided Me a king among his sons. 2. And Samuel said, How can I go? If Saul hear it, he will kill me. And the Lord said, Take an heifer with thee, and say, I am come to sacrifice to the Lord. 3. And call Jesse to the sacrifice, and I will show thee what thou shalt do: and thou shalt anoint … Alexander Maclaren—Expositions of Holy Scripture The Call of David. Of the Joy of a Good Conscience Early Days And He had Also this Favour Granted Him. ... 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