tho hea.ring of their fellows; but let a loathing of them be cherished, and every prac- ticable effort bo made to silence and suppress them. II. 'l'HE SUREH'.r SAFEGUARDS AGAINST BUCH FRIENDSHIP. 1. Cflose and decider}, friendship with Ghrist. Begun early, cultivated diligently by daily communion with him in secret, through devout Rtudy of bis ,vord, believing meditation, fervent prayer, 'l'hus the heart will become filled with the purest and noblest affections, leavina no room for the vile; and thus will the youth become "strong in the Lord, and i; the power of his might.," and "be able to withstand in the evil day" (Eph. vi. 10, 13). 2. Friendship with the best Christians. Union and communion with them in Cburcl, fellowship, in Divine ordinances, in Christian work, in social life and its pure enjoyments. Christian people should interest themselves in the young (especially young men from home), and welcome them to their confidence, their friend3bip, their homes. For the young must have friends; and if there be difficulty in associating with the good, they are in so much greater danger of contenting themselves with the evil or the doubtful. But if they form Christian friendships, these will be as e.n impassable barrier against the advances of such as would lead them astray. 3. Constant watchfulness and prayer. Against everything that, if indulged, would make the society of the wicked welcome. Guard the heart, for out of it springs the life (Prov. iv. 23). Seek of GoJ. a clean heart (Ps. li. 10). Suppress every impure thought and feeling (see Matt. v. 28), and every impulse to utter impure words (Epb. iv. 29; v. 3). Let the psalmist'~ prayers (Ps. cxli. 3, 4; cxx:x:ix. 23, 24) be yours. Ever cherish the thought," Thou God seest me" (Gen. xvi. 13). 4. Consideration of the certain result of following evil counsellors. "A companion of fools shall be destroyed" (Prov. xiii. 20). Amnou found it so. Let the youn~ man think, when sinners entice him, "They are inviting me to misery, death, hell! " Finally, it is not only those who are unchaste and the abettors of uncbastity whose close acquaintance and counsel are to be avoided, but the irreligious and immoral in general; all who are "lovers of pleasure rather than lovers of God" (2 Tim. iii. 4, Revised Version); all who adopt, practice, and tempt to infidelity, sabbath-break- ing, intemperance, gambling, untruthfulness, dishonesty, or any other form of evil. "Be not deceived: evil company" of nny kind "doth corrupt good manners~ (1 Cor. xv. 33, Revised Version).-G. W.
Ver. 12.-Things that ought not to 'be done in Israel. The plea of Tamar, "no such thing ought to be done in Israel," is interesting, as showing that the sentiment was prevalent amongst tb1i Israelites, morally imperfect as they were, that they were not to be as the nations around them; that practices prevalent elsewhere were altogether out of keeping with their position and calling. "It may be so elsewhere; but it must not be su in J.~rael." A similar sentiment as to what is suitable and becoming is appealed to in the New Testament. Christians are exhorted to act" as becometb saints" (Eph. v. 3; Rom. xvi. 2), to" walk worthy of the Lord," "worthy of their vocation," etc. (Col. i. 10; Epb. iv. 1). I. TBE GROUNDS OF BUCH A SENTIMENT, Why should the people of God regard themselves as under special obligations to live pure and holy lives? 1. The character of their God. "Ye shall be holy, for I am holy" was the language of God to Israel (Lev. xi. 44); and it was repeated to Christians (1 Pet. i. 15, 16). The injunction could not have been addressed-cannot now-to the worshippers of other gods. 2. Their own consecration to God. Israel was separated by God from other people to be bis own peopie, devoted to the prar:tice of purity and righteousness (Lev. xx. 2-!, 26?, All their history, laws, and institutions had this for their aim, and were adapted to 1t. lu like manner Christians are "called to be saints" (Rom. i. 7), chosen of God, "that they should be holy and without blame before him in love" (Epb. i. 4). The Son of Go,l is called Jesus, because be came to" save his people from their sins" (Ma~t._ i. 21). '!'he purpose of his love and self-sacrifice for them is to " redeem them from all 1mqu1 ty, and purify unto himself a people for his own possession, zea_lous of g_ood works" (Titus ii. 14, Revised Version). 'l'his aim is expressed_ b_y the rite by which _they are consecrated to God and introduced into his kingdom-it 1s a baptism, a washmg lrum uncleanness. For this they are united into a holy fellowship, with sacred ministries anu services, and godly discipline; and 1111 the inspired instructions and a.dmonitic,r.,; 342 THE SECOND BOOK OF SAMUEL. [rn. xm. 1-30.