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They see they cannot draw and retain around them whomsoever they would, as the most desirable co-operators for obtaining the good of life, and for averting its evils; cannot collect and keep an assemblage of congenial spirits to constitute, as it were, a bright social fire, ever glowing, ever burning, amidst the winter of this world-have no magical power to bring to their side, whenever they will, the clearest-sighted instructors and counsellors, the most disinterested and generous benefactors or the bravest allies. They cannot surround themselves with the selectest portion of humanity, so as to keep out of sight and interference the general character of human nature. They are left to be pressed upon by an intimate perception of what a depraved and unhappy world it is; and so they feel themselves strangers and pilgrims on the earth.

There is also another thing in the case. It is contrary to the design of God, that the more excellent of this world's inhabitants should form together into little close assemblages and bands, within exclusive circles, detached as much as possible from the general multitude, thus withdrawn from the commerce of the community-delighted in their own concentrated fraternity, and looking with aversion on all besides. On the contrary, it is appointed that they should be scattered and diffused, hither and thither, to be useful and exemplary in a great number of situations—that no large space should be without some of them.

Thus, it is a world which dissociates friends. Friends do sometimes meet, and then it is quite natural to do, as Moses and Jethro did, "ask each other of their welfare." For, in such meetings, there is, in a good measure, a suspension of the selfish principle, which is so powerfully kept in action in the more general intercourse with men a general expansion, in which the mind goes out beyond its own peculiar interests. The individual's circle widens so as to include others, and involve, with his own, the interests of another. And the mind is delighted with thus surpassing its own limits. It escapes, as from imprisonment, into the

light and warmth of sunshine. No imprisonment can be much worse than a contracted, cold, absolute selfishness !

2. We may notice several kinds of feelings which prevail, in the meeting, after considerable absence, of genuine friends. As the kind affection, inquisitiveness, reflective comparison, and one or two more.

Kind affection.-What a difference between meeting an inestimable friend, and meeting an entire stranger! Jethro encountered strangers in his way, (and perhaps there was a passing sentiment of benevolence between them,) but, when he came in sight of Moses! When true friends meet, it is the recalling together of beings, who have, on both sides, been for a while blended, and then partially lost, in the wide strange community. They have many living recollections, firmly associated with each other in the mind, with many added associations of kindness, the cement of all the recollections. There is the confidence of a certain harmony mutually existing within. The sense of having a great many kind thoughts and feelings, to give out, as it were all at once, that have been accumulating during past time. The sympathy extends to a great many things at once, or in quick succession. The images quickly rise to view, of things that have affected the welfare of each, separately an important crisis-an affliction-an injury suffered a danger-an escape-a successful enterprise -an anxious deliberation-the acquisition of some valuable good.

Inquisitiveness, "asked each other," &c.-And the mutual inquiries respecting welfare are made in a spirit very different to unmeaning complaisance. When a friend is far away, it will sometimes occur to wonder and to imagine, how he may be situated? -- How employed? What temptations is he beset by? What, at this time, is the exercise of his mind? What part is he in of the process of an undertaking? What evil dispositions of his fellow-mortals is he conflicting with? When they meet, the inquiry goes back to such things. And, it is very gratifying to give the

history to one who is so kindly interested about it, at every step. And friendship will suggest many comments which would not occur to the thoughts of an indifferent person. It may be very advantageous to the instruction and improvement of the friends, that they should have moved a great deal apart, so as to have had a very different experience-different views of the world and of Providence. Thus bringing in a much larger store to the combined account-enlarging one another's knowledge.

And this will involve reflective comparison-not an invidious but an instructive one. The strangely different paths in which God has led us. What are the peculiar improvements of each? By what manner of exercising the mind were they made? In what manner have we respectively improved our advantages? In what degree have we each taken, so to express it, a colour from the different scenes we have passed? What is there in our different attainments, by which we can most benefit each other? Which of us is more fit for one line of usefulness in the service of God and man, and which for another? And how wise an adjustment it has been that has made us to differ!

Once more, gratitude to God is always in pious minds a feeling attending these interviews and inquiries. So Moses and Jethro. Wonderful preservations-that we are still alive! How many dreadful possibilities of disasters! Often, a friend would have been alarmed, if he could, at the instant, have been fully aware of the situ ation of the friend at a distance. Perhaps within an inch of destruction; perhaps in a storm on the ocean; perhaps the intended object of some malignant design. By always being exposed to the peril of sin and Satan, each says, Heaven be praised that you have come on with safety thus far! The friends, separate, and perhaps at a great distance, could render no material assistance to each other-each were committed apart to the wide world. But a greater Friend than all has incessantly watched over both. Therefore, one of the truest acts of friendship, when they meet, will be to adore and

thank God on each other's account-to "build an altar to the Lord." Let this most essential point never be forgotten.

We may, to close, add two more duties of friends when they meet, viz. faithful admonition and serious anticipation. They must be a most rare and singular example of friends if nothing should be mutually seen for admonition. Very often the respective parties very distinctly perceive something, to which an admonitory suggestion could be applied. It is, certainly, one of the most difficult things in friendship to do this; the manner of it needs great skill. But it is ra

ther a slight friendship, when this cannot be done at all, in any manner. And it is not a friendship of any great esteem or attachment, where the parties do not think it worth while to endeavour to assist each other to become wiser and better. In truth, there should be much more of understanding among friends that this is an object to be kept in view. Might not real ones solicit this of each other, and endeavour such a repression of their own vanity and self-complacency that it might be confidently ventured on without offence? Let it be considered, whether any man can receive a greater benefit from his friend, than assistance to correct his errors and faults: and again we ask, why may not this be done, in a perfectly amicable spirit and manner? When valuable hints of advice, suggestions for self-observation, remarks of just reprehension, could be administered, and in perfect kindness, why must it be left to some moment of a friend's provoked displeasure to say such things-or be left altogether to an enemy to say them?

If it be the best of all things that the friends should please God, would it not be the very best principle of their attachment that they should, avowedly and on system, excite and instruct one another to do so?

The last thing is, serious anticipation. Each meeting should admonish them that their life is shortened, sometimes much shortened, since they met beforesometimes they are most forcibly struck with the

change in each other's appearance. After considerable absence, they can hardly meet, without having to name some one who has shared their society, but will meet them no more. When they part, confessedly for a considerable absence, how possible is it that they are looking at each other for the last time!

Let it be considered what a melancholy thing any friendship would be that should be destined to expire, with all its pleasures and advantages, at death-that is the worthy and happy friendship, and that alone, where the parties are zealously preparing for, and have a good hope to meet in, a nobler scene.

XVII.

THE DEATH OF THE WICKED.

PROVERBS xiv. 32.

"The wicked is driven away in his wickedness."

THE Arabians have a saying that there are three

things not to be trifled with. It is not good to jest of God, of death, or of the devil. For the first, God neither can nor will be mocked: for the second, death mocks all men one time or another: for the third, the devil puts an eternal sarcasm on those who are too familiar with him. We trifle with God when we do not revere his name and embrace his salvation. with death when we do not prepare for its approach, and seek an interest in the Lord and giver of life. We trifle with the devil when we do not guard against his wiles, and pray against his temptations. Be sober, be vigilant. Whatsoever thy hand findeth to do, &c.

We trifle

It is worthy remark in what very different terms the inspired writers speak of death in relation to the righteous and the wicked. To the righteous, death seems to change his character, to be shorn of his greatest

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