1. Between the purpose to transgress and the intended act of transgression there is usually an interval, and in that interval there may occur physical restraints, rendering the act impossible but not affecting the purpose or disposition; or moral restraints, affecting the purpose, and often altering it and thereby preventing the act. The latter alone truly tests and reveals the character. And of this nature was the restraint put upon David when he was on his way to inflict vengeance on Nabal and his household for the affront which he had received.

2. His terrible purpose seems surprising after his forbearance toward Saul (1 Samuel 24:7, 22). But the conquest of temptation is not unfrequently the occasion of subsequently succumbing to it. This happens when any one supposes that he is no longer in danger from it, and ceases to watch against it, and depend on God for his safe keeping. "David was not secure against the temptation to personal vengeance and to self-help, although he had previously resisted it. The lesson of his own weakness in that respect was all the more needed that this was one of the most obvious dangers to an ordinary Oriental ruler (1 Samuel 24:21). But David was not to be such, and when God in his good providence restrained him as he had almost fallen, he showed him the need of inward as well as of outward deliverance, and the sufficiency of his grace to preserve him from spiritual as from temporal dangers" (Edersheim). Consider special moral restraints as -

I. MUCH NEEDED EVEN BY A GOOD MAN, because of -

1. External incentives to sin. The language of Nabal was adapted to excite anger and revenge, as his servant plainly perceived (ver. 17).

2. Sudden impulses of passion, under which one of ardent temperament especially is in danger of taking a rash oath (ver. 22), and rushing towards its accomplishment without fully considering what he does, or "inquiring of the Lord" whether it is right.

3. Natural deficiency of strength to resist temptation, and natural liability to self-deception. Reason and conscience should always hold the rein, but how often is it torn from their grasp by fiery passions! David probably also thought for the moment that it was right to avenge the wrong which had been done; but even if Nabal's offence were the greatest conceivable, he was not yet constituted king and judge of the people, much less ought he to inflict so fearful a vengeance for a private offence. "Lord, what is man? What need have we to pray, Lord, lead us not into temptation!"

II. VARIOUSLY VOUCHSAFED ACCORDING TO HIS NEED. What is most needed is the restoration of reason and conscience to their proper place and power, and this is often brought about by -

1. Providential circumstances, leading to reflection and the recognition of the will of God.

2. Wise and faithful counsel (vers. 26-31), indicating that will, addressed to conscience, and persuading to the adoption of a worthier course.

3. Inward influence, exerted by the Spirit of God, giving the inclination and strength to walk in "the good and right way." "Lo, all these things worketh God oftentimes with man," etc. (Job 33:29). And with him whose heart is not "fully set to do evil" he worketh not in vain.

III. GRATEFULLY ASCRIBED BY HIM TO GOD. "Blessed be the Lord God of Israel," etc. He is grateful to the messenger of God, but first and chiefly to God himself; and his gratitude is sincere and fervent on account of ?

1. The evil which has been prevented.

2. The good which has been conferred.

3. The abounding mercy which has been experienced.

Do you think that any one will praise God in heaven with so loud a voice as I shall?" said one (who had been speaking of the course of flagrant transgression from which by Divine mercy he had been reclaimed). "Yes," was the reply, "I hope to do so, because by Divine mercy I have been kept from it." "It is not a converting, but a crowning grace; such an one as irradiates and puts a circle of glory about the head of him upon whom it descends; it is the Holy Ghost coming down upon him in the 'form of a dove,' and setting him triumphant above the necessity of tears and sorrow, mourning and repentance, the sad after-games of a lost innocence" (South, 'Prevention of Sin an Invaluable Mercy'). - D.

I. IT IS WELL TO BE READY TO TAKE ADVICE. The older we grow the more ready most of us are to be advised regarding our plans and purposes. We know better the wisdom of being so. It is generally the young who scorn advice. They are apt to think they know everything that needs to be known.

II. IT IS IMPORTANT TO GO TO THE BEST SOURCES FOR ADVICE. If you were in doubt as to your way in London, the best plan would be to ask a policeman. He is generally an authority on such a matter, and would be sure to give you correct and civil instructions. When people are in ill-health they go to the doctor for medical advice, and in any legal difficulty they naturally apply to the lawyer. It is worse than useless to get advice from the incompetent, that may only land you in deeper difficulty, or more hopeless trouble. "With the well advised is Wisdom," says Solomon. It would have been a good thing for his son Rehoboam had he paid attention to that. How much it means to have a good adviser to go to, and especially in the earlier years of life! Everyone thinks with pity of any young girl left motherless, who grows up without that counsel and guidance and sympathy so much needed in her young life, and which none so well as a mother can give. And now, if not then, we can heartily use David's words, and say, "Blessed be thy advice."

III. ABOVE ALL, IN SPIRITUAL THINGS, WE NEED ADVICE. We can't devise and scheme and succeed there all by ourselves. It is often said in the story of David's life, that he "inquired of the Lord."

(Christian World Pulpit.).