on the wh~le we i:imst feel that it is better to have the great among us. The death of Joshua 1s the signal for the decadence of the nation from its ancient heroic glory. Therdore let us pray that God will continue the race of good and great men and eeek to educnte and discover such among the young, Let us be thnnkful that our Joshua-Christ-will never be taken from his people (Matt, xxviii. 20).-A. \er. 3.-Mutual ltdp. I. IN THE ABSENCE OF UNITY OF AUTHOnITY WE SHOULD BEEK FOR UNION ~F SYMP-A;THY. After the death of Joshua the loss of leadership en?angers the nat10nal umty of Israel. In the text we see how two tribes, no longer umted _by ~ common government, draw together fo: mutual help. The union of free attract10n 1s nobler than that of external compuls10n. The lughest unity of Chris- tendom is to be found not in the Roman Catholic organisation of a central authority and uniformity of creed and worship, but in the spiritual conception of common sympathies and common aims. II. BROTHERLY KINDNESS IS A PECULIARLY CHRISTIAN GRACE. Love of the brethren is a proof of regeneration (1 John iii. 14). The law of Christ as contrasted with the barren Le,itical law of ordinances is characteristically summed up in the obligation to "hear one another's burdens" (Gal. vi. 2). 1. This implies active help. Simeon and _Judah went to battle for an inheritance. Mere feelings of sympathy are wasted eentiments unless they lead to active and fruitful service. 2. This implies sacrifice. The Simeonites and men of Judah risked their lives for the benefit of one another. Cheap charity is worthless charity. Our brotherly kindness is of little value till it costs us something-involves pain, loss, sacrifice. Christ is the great example of this. It is our mission to follow Christ here if we would be his true disciples (Pliil. ii. 4-8). 3. This implies mutual help. Judah helps Simeon; Simeon in turn helps Judah. Charity is often too one-sided. The poor and needy can often make more return than appears possible if invention is quickened by gratitude. A miserable penitent could wash the feet of Christ with her tears (Luke vii. 38). III. Tm: WORK OF LIFE IS BEST DONE BY UNION AND CO-OPERATION OF WORKERS. Judah and Simeon conquer their two possessions by union. Both might have failed had they acted singly. "Union is strength." The advantage of mutual help is seen in trade, in manufactures, in education, in the advance of civilisation generally. The spirit of Cain is fatal to all progress (Gen. iv. 9). The same applies to Christian work. Therefore Christ founded the Church. Though Christianity is based or, individualism, it works through social agencies. The society of Christians, the Christian family, find means of useful effort which private Christiane could never attain, e. g. in the Sunday school, foreign and home missions, the work of Bible and tract societies. Simeon and Judah united to conquer their several lots successively. So it is sometimes wisest for us to unite and do together one work well at one time, rather than to spread our divided energies over a wide field of weak agencies. The river which runs out over a broad plain may be swallowed up in the sands of the desert, while that which flows in a narrow channel is strong and deep.-A. Vere. 6, 7.-Ref:rwuti.on. I. THERE 1B A LAW OF RETRIBUTION. 1. The desire /0'1' retribution is instinctive. It is one of the elementary ideas of justice. To those who have no vision of a higher law, the execution of this is not a cruel crime of vengeance, but a righteous exercise of justice. 2. The .fitness of retribution is not affected by the motive of those who accornpli,sh it. It is possible that the Israelites were ignorant of the old crimes of Adoni-bezek, and may have been guilty of wanton cruelty in treating him as they did. If so, his wickedness was no excuse for their barbarity. But then their harsh intentions did not affect the justice of the king's suiferings. God often uses the crime of one man as a means of punishing the crime of another. He does not originate or sanction the retributive crime, but he over- rules it, and so turns the wrath of man to the praise of his righteous government. 'l'hus Nebuchadnezzar was no better than an ambitious tyrant in his conquest of Jerusalem; yet he was the unconscious agent of a Divine decree of justice. 3. Sin will surely bring retrwution. (1) No rank will secure us against this. The eufferer in this case was a king. (2) No time will wear out guilt, It is likely ~hat Adoni-bezek bad committeii his crimes in bygone years, as he referred to them m a. way which suggests that the memory of them was suddenly aroused by his own on. 1. 8-20. THE BOOK OF JUDGES. 9
experience. 4. Retribution often bears a resemblance to the crimes it follows. The lex talionis seems to be myeteriouAly em bedded in the very constitut10n of nature, The intempera.te elave of bodily pleasures brings on himself bodily disease; cruelty provokes cruelty; suspicion arouses distrust. As a man sows so will he reap (Gal. vi. 7, 8). 5. One of the most .fearful elements of future retrib1ttwn will be found in a1i evil memory. Men bury tlieir old sine out of sight. They will be exhumed in 1111 their corruption. The justice of the retribution will then increase the sting of it (Luke xvi. 25). II. THE HIGHER CHRISTIAN LAW OF LOVE. Chrietie.nitydoeenot abolish the terrible natural laws of retributive justice, but it reveals higher principles which can counter- act the disastrous effects of those stern laws, and a more excellent way than that of zealously advocating the execution of them. 1. The Christian i,s bound not to desire vengeance. He is called to forgive hie enemies (Matt. v. 38, 39). If retribu- tion must fall, let us leave it to the supreme Judge (Rom. xii. 19). 2. The highest purpose of punishment is seen to consist in the preservatwn and the restoration of righteousness-not in the mere balancing of sin with pain. Punishment is not an end in itself.• ., The vengeance which seeks satisfaction to outra.ged honour in the humiliation of its victim is as unworthy of the character of God as it is foreign to the principles of Christia.n duty. Punishment is a mea.ne to an end, and that end iB not mere revenge, but the deterring of others from evil, and, where possible, the restoration of the fallen ( Heh. xii. 5, 6, 11 ). 3. In tlie gospel forgiveness is offei·ecl for all sin. The law is not evaded; it is honoured in the sacrifice of Christ. Now 'he has borne the sin of the world he can also release the world from its fatal effects. Therefore, though the thunder-cloud of retribution may seem as dark as ever, if we only look high enough we shall see the rainbow of God's mercy above it promising peace- and forgiveness to all who repent and trust in his grace (Acts xiii. 38, 39).-A.