proportion as it has become the object of impartial and attentive observation; thus showing that they both emanate from the same infinite wisdom and love, and prompting us to conclude that alleged or apparent discrepancies have no foundation in fact, but are the result of our imperfect knowledge or of some unholy prepossession.

But wherefore this omission of friendship in the catalogue of christian duties? Because, we reply, the legislative interference of christianity with regard to such a connection had been unnecessary and inconsistent with its nature. There are many things relating to our condition and conduct, which, although they are under certain circumstances incumbent upon us, are not formally prescribed, just because they arise out of the common course of events. Hence the christian religion is not concerned to enforce upon us, as an obligation, any thing which is imposed by the universal laws and tendencies of humanity. The institutions of society, and the relations in which its members stand to one another, grow in many instances out of the natural constitution of things. No where has christianity commanded the inhabitants of our world to divide themselves into distinct nations, tribes and families. But are we therefore to conclude, that it is at variance with any of these social relations ? Such an inference would be too irrational to require to be exposed. The existence

of these forms of human society is, in fact, supposed, and the duties belonging to them prescribed, in plain and specific terms. In like manner it leaves friendship, which is one of the minuter ramifications of social life, to be formed by the operation of nature and circumstances; and it is moreover a union which cannot with any propriety be made the subject of legislative enactment. It is from its very nature a delicate and voluntary connection, averse to restraint and founded upon many accidental coincidences of taste, temper, condition in life and other requisites, over which we have no manner of control; nor will it be forgotten that any formal precept relating to it would have given occasion to endless embarrassments and must have been exceedingly liable to abuse. But christianity is at the same time no more opposed to friendship, formed on just principles and regulated by a supreme regard to the divine authority, than it is adverse to any other of the virtuous connections which obtain in social life. It does indeed all that it can do in its favour, consistently with the nature of the case. It creates, strengthens, and purifies the general principle of benevolence from which all the divine charities proceed, leaving them to be modified by circumstances which are too contingent, fluctuating, and diversified to come directly within the range of any legislative code. In other words, it produces all the elements of moral excel

lence, and allows them to work and spontaneously combine, like so many chemical affinities, into the various forms which they are accustomed to assume, and into that amongst the rest which is known by the designation of friendship.

To a similar conclusion should we be led by adverting to those passages of holy writ, in which mention is made of this particular relation. The sacred writers sometimes directly refer to it, and the manner in which they hold it up to our notice plainly bespeaks the opinion which they entertained of its character and importance. The wise man passes not a few encomiums upon it, and many of his maxims were expressly intended to specify and inculcate the duties which its very nature involves.* Nor would it be difficult to select from the sacred scriptures instances of friendship which, though they are not made the subject of lofty panegyric, are surpassed in no quality which can contribute to real dignity and worth, by any of those which profane history has recorded, and to which the successive generations of men have awarded the meed of applause. And no one will be surprised at the fact, who is able to appreciate the value of religion, or acquainted with its fitness and power to produce, through the divine blessing, the richest combinations of moral excellence. The

• Prov. xvii. 17; xviii. 24; xxvii. 6, 10, 17.

conduct of those holy men whose faith and good works are recorded by the Spirit of truth, to guide and encourage us in the pursuit of holiness, presents us with some of the finest exhibitions of the social principle as it respects its influence in the more private circles of life. To every domestic relation they superadded that of the friend, in the noblest sense of the word; and in their intercourse one with another, manifested that integrity and loftiness of sentiment which religion alone produces, and without which friendship is no more than a name. One of the most interesting examples of exalted and reciprocal amity to be found in the sacred volume, is that which relates to the two sons of Saul and Jesse. Notwithstanding the transitory period of their acquaintance and the wide difference between them in point of birth and circumstances, it is remarkable that a friendship united them, which had all the strength and ripeness of a prolonged acquaintance, and which arose to such an elevation of ardent and disinterested feeling, as to justify the descriptive and inimitable language of the inspired writer concerning them, "The soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul." In perusing the unadorned narrative of their intimacy, we feel at a loss whether most to admire the

* 1 Sam. xviii. 1.

tried fidelity of the one, or the unsuspecting confidence of the other-the generous courage which encountered danger and death, or the grateful sorrow which wept over the untimely end of its lamented object, and gave itself utterance in a monody distinguished no less by beauty than pathos of language:-" How," said the son of Jesse, are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places. 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. How are the mighty fallen, and the weapons of war perished!"*

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It is likewise worthy of remark, that the specific connection of which we are treating has been employed by the Spirit of truth to illustrate the dignity of a religious life, and to set forth the invaluable privilege of communion with heaven. We are told of Enoch that he walked with God-an expression which may well wrap the soul in wonder at the unbounded condescension of Jehovah, on the one hand, and at the felicity, on the other, which was thus conferred upon this distinguished individual. For it is unnecessary to observe, that the phrase implies the intimacy which subsists between familiar friends; and designates, in simple and most

* 2 Sam. i. 25-27.