with what difficulty honours are obtained; with what pain and trouble they are often accompanied; how easily they are blasted; how little they can do for us under pain or sickness; and how soon they are terminated by death ; and we shall see that they are unworthy the anxiety with which they are sought, or the regret with which they are lost. From such a view of them David exhorts us to look with indifference on the advancement of others, and to content ourselves with the pursuit of honours that shall never fade, and of hap- piness that shall never disappoint our most sanguine expec- tations' ]
2. By cultivating the knowledge of our own
hearts —
[If we envy others, it is from an idea that we ourselves deserve the honour that is conferred on them. But, if we knew the extent of our own demerit, as we are viewed by an holy God, we should rather account the lowest possible degree of honour above our desert ; yea, Ave should rather be filled with wonder and with gratitude, that we are not held up as objects of execration and abhorrence. This would lead us willingly to " take the lowest place;" and consequently would lay the axe to the root of that accursed principle, which makes the elevation of others a ground of our own disquiet ]
3. By seeking a thorough conversion unto God —
[This alone will be attended with complete success. When the heart itself is renewed after the divine image, these hateful qualities will be banished from it. Hence this is the prescription which the inspired writers give for the first re- moval of the disorder*^, and for the subsequent prevention of its return'.]
Address,
1. Those who indulge this malignant spirit —
[The natural man is universally in a greater or less degree under its influence™: and, though lightly considered by the world at large, it is an evil which will exclude from heaven every person that is under its dominion". O that the guilt and danger of it were more generally and more deeply considered ! But experience proves that even professors of religion may in a very awful degree be led captive by it. What shall we say of such? what, but that " they are carnal, and walk as men°?"
• Ps. xxxvii. 1 — 4. ^ Rom. xiii. 13, 14.
1 1 Pet. ii. 1, 2. Pi-ov. xxiii. 17. Gal. v. 16. m Tit. iii. 3. Jam. iv. 5. '- Gal. v. 20, 21. " 1 Cor. iii. 3.
304.] David's fear of saul. 213
Whence is it that so many dissensions and disputes arise in the Church of God, and are often carried to such a fearful extent? Is there nothing of this principle at work? Is not this " the root of bitterness that springs up and defiles them ? " Yes : Sr. James gives us the true account, both of the principle itself, and of its operation in the Church : he tells us also, what will be the bitter consequence of yielding to its influence p, Ijct those who pretend to piety, look well to their own hearts, and tremble lest, while their " voice is Jacob's voice, their hands be the hands of Esau." The true line of conduct for a Christian is that of Jonathan ; who, knowing that he should be eclipsed by David, yet sought by all possible means to protect his person and advance his interests. Let Jonathan's character, as here portrayed, be contrasted with that of Saul, and be ever before our eyes for daily imitation — ]
2. Those who are the objects of it —
[Marvel not, ye holy and circumspect Christians, if your characters be traduced by envy and detraction. " They that render evil for good will be against you, because you follow the thing that good is*i." You must not expect to be treated better than your Lord and Master was. But study the cha- racter of David: see how meekly he bore his injuries: see how studiously he rendered good for evil: see how he " walked wisely before God in a perfect way." This is a conduct worthy to be followed, and shall assuredly bring with it an abundant recompence.]