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while, knowing the importance of the thing themselves, they would restrain the younger branches of their families, when guilty of this great sin. Perhaps a few hints to the "Christian Ladies" might be useful in promoting this object.'

Now, this is surely a very good suggestion for heads of families to act upon; not only those 'Christian ladies' on whom my friend seems to rely, but all who are friendly to common decency and morality of conduct. Any scheme which may tend to diminish the contagious vice of profaneness among our lower orders is worthy of attention, even though it proceed upon motives of self-interest.

That such a stipulation as to the character of work-people is very practicable, is evident from the request so often made when an inhabited house is about to be repaired or painted: Pray send me men whom you can trust; such as I need not be afraid of, with regard to their honesty.'

If householders can thus stipulate for one quality in the character of workmen, they can do the same for another; and surely if we take such care of our property, we may be at some pains to preserve the ears of our servants from evil communications,' which corrupt good manners,' as well as to check open profanity among working-men themselves.

Hoping that some of your readers may act upon this hint,

I remain, &c. &c.

A. F.

THE FAVOURED SHEPHERD.

No. V.

DAVID AND JONATHAN.

THE scripture account of the intercourse that existed between David and the son of his. persecutor, Saul, is not only one of much interest as exciting our sympathy, but is also one of much usefulness, regarded as a model for Christian friendship. Constancy, simplicity, sincerity, and piety, distinguished it throughout, and to those who have at times been tempted hastily to say, "All men are liars," and to conclude that nought of friendship is now left but the name, it is pleasing to look back upon its reality as here recorded; and at least to make the example a model for themselves, if they cannot discern its likeness in others; always remembering that friendship, like every other fair fruit of the tree of righteousness, must have its basis fixed on the love of Christ, and its exercise guided by His example.

"The soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul." (1 Sam. xviii. 1, 3.) What can be more simple, and yet more expressive than scripture language, and in the present instance how appropriate and beautiful! It expresses a closeness of union, a oneness of interest, a reciprocity of spirit, which must be felt to be

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understood, and which differs as widely from that which passes for friendship in the world, as shadow differs from substance, or cold from heat.

It was not long before the fidelity of Jonathan to the covenant made with David was put to the test. (1 Sam. xix.) Once he pleaded successfully with his father for his friend, and he was re-admitted into the royal presence as in times past, till his prowess again stirred up the rage of Saul, and he fled for his life to Ramah, the residence of the prophet Samuel. But the second time the faithful Jonathan pleaded in behalf of David, the infatuated monarch burst forth upon his son, and threatened his life in the same manner as he had before done that of his unoffending servant. Their interviews in the field, before and after this event, and the account of their mutual sorrow at parting, are passages full of touching interest. They meet once more,-David in the fainting of his heart, after having practised deceit with Abimelech the priest, and Achish king of Gath, (about which time were written Psalms Ivi. xxxiv.) and unwittingly caused the death of eighty-five of the priests of the Lord, (Psa. lii. cix. xvii. cxl. xxxv. Ixiv.) escaped from the treacherous men of Keilah (Psa. xxxi.) into a wood in the wilderness of Ziph. (Psa. liv.) There his faithful Jonathan sought him out, and strengthened his hand in God; what a meeting must this have been, (1 Sam. xxiii. 16-18.) and how refreshing to the weary, hunted, persecuted David was that last interview, when in the silence of the wood they mutually cheered their hopes, and encouraged their confidence in God! They met not again. The next mention made of Jonathan (1 Sam. xxxi.) is the simple statement of his being slain in

battle with the Philistines, and the poetical and touching lament of David over him closes the account of this amiable character: "I am distressed for thee, my brother Jonathan, very pleasant hast thou been unto me; thy love to me was wonderful, passing the love of women."

The visit of Jonathan to David in the wilderness of Ziph forcibly reminds us of the angels ministering to Christ after his temptation and in the garden of Gethsemane. He who commanded the hosts of heaven, condescended to receive comfort and strength during his humiliation, from the servants that stand around the throne of his co-equal Father; thus, I think, leaving us an example that we should, as a privilege and duty, seek and offer that from each other which in Him it was a condescension to accept. Have we not, many of us, felt the comfort of opening our hearts and confiding all our joys and sorrows to some beloved, sympathizing friend who, Jonathanlike, could rejoice or weep with us? and is it not often the case that when the mind has been stupified by sudden grief, the sympathizing voice or even aspect of a friend has been the first call to awake the heart from stupor, and to bring the long-retained flood of tears from their hiding-place, till nature was relieved by their flowing? Let us thank God, then, that he has formed our minds so as to be capable of sympathy, whilst we remember that sanctified friendship only is that on which we can expect a blessing, or which can be of any real benefit. I shall not attempt to state here what are the qualifications necessary to form a friend: the humble, consistent Christian, who performs all his duties as to the Lord, needs not to be told what is requisite, in order to fulfil one branch of

those duties. He has learnt that a faithful friend knows how to admonish and how to receive rebuke; as the Psalmist prays, "Let the righteous smite me friendly and reprove me;" while he will be as careful of his reputation before others, as he is faithful in his reproof to himself. And perhaps there is no rule of friendship so universally violated as this. My object is rather to lead to another consideration growing out of the subject, namely, the importance of seeking an interest in Him who once graciously said, "Ye are my friends, if ye do whatsoever I command you." What a privilege, for mortal, sinful man, to be esteemed the friend of Jehovah himself! and yet the redeemed have this inestimable privilege, unmerited and wonderful as it is. The disciple of Christ may be banished, persecuted, and out of the reach of human sympathy, as were David, Elijah, and others; yet he can never be beyond the ken of that Omniscient Friend, who saith by his prophet, "Am I a God at hand, and not a God afar off!" (Jer. xxiii. 23) Yes, there indeed every member of Christ bath a friend that sticketh closer than a brother; and each may say to Him, as David pathetically declares of Jonathan," Thy love to me is wonderful."

We do not, perhaps we cannot, sufficiently appreciate the privilege of this endearing relation, in which Christ has pledged himself to stand to us, or we should not think so lightly of it, or take so little pains to improve our acquaintance with him. And while he is graciously pleased to use this term towards us, we cannot but reflect how little there is analogous to it, in our idea of a human friend. We love our friends mostly because we see in them a similarity of taste, and purpose, and interest with our own;

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