1. The essential note of true friendship is invariabi1ity of affection. The friend. "loveth at all times." '£bis does not mean that he is always displayin:i: his affection. Effusiveness is no proof of sincerity. "Still waters run deep." Neither are we to suppose that the affection must be always shown in the same way. The manifestation of it must vary according to the moods and feelings of the friend, and also accorclino- to the circumstances and behaviour of the object of affection. There are times whe;:; friendship must be angry, when love must frown. Still the love must remain. (1) True friendship is inuependent of time. It does not wear out with years. The true friend of youth is the friend of manhood. (2) It is independent of circumstances. It survives the loss of social delights. It holds on through poverty (3) It is not shaken by slander. (4) It even outlives unworthy treatment. 2. The great test o/ tr'IJ,(!friend- sliip is adversity. (1) Then the friendship is most valuable. If it will not serve then it is of little use. We want friends to whom we can go in the hour of need. (2) Then its quality is proved. The shallow, selfish man cuts his acquaintances in their trouble. Poverty severs the cords of pretended friendship. But real friendship is proved and comes out at· its best under adverse circumstances. 'fhen its brotherlv character is revealed. The friend of prosperous days becomes the brother in days of trouble. 3. The secret of true friendship is love. Love is stronger than death, and love can survive the loss of all things. It endures through time and change, and in spite of violent strains upon its strength. II. THE DISCOVERY OF THE TRUE FRIEND. The portrait is ideal. Do we ever see the ideal realized? In a measure, yeR, and that repeatedly. The cynical pessimism that disbelieves in any generous, unselfish friendship is false to the nature of man, and false to the noble tale of good lives. Generosity is not dead. Friendship is possible. But every human friend is imperfect. Surely the portrait of the true friend must suggest to us One who alono perfectly answers to it_s noble features. We discover the tme Friend in Christ. 1. He gives us the note of true friendship in invariability of affection. His love to the race endures through the ages. His love to each individual of his people is ever-abiding and constant. It outlasts many provocations, frequent unfaithfulness, great unworthiness on their part. Christ did not cease to love St. Peter when the apostle denied his Master. 2. He is a Brother in afftiction. The Companion of our joys, he is especially our Helper in trouble; he came expressly to save from the terrible evil of sic. He is the sympathizing Friend for all sorrow. 3. Tl1e secret of his friendship is love. It is not our claim or attractiveness, but the love of Christ, that makes him our abiding, faithful Friend. If we would measure the durability of his friendship, we must gauge the greatness of his undying love. Ver. 22.-'-The healing effects of cheerfulness. I. CHEERFULNESS IS COMMENDED IN SCRIPTURE. The Bible does not put a premium on sombreness. It never suggests that there is a merit in gloom. It urges tho need of repentance, calls upon men to grieve for their sins, threatens the wrath of God against impenitence, and so brings up occasions for distress •of soul; it also rebukes "the bughter of fools," the empty merriment of frivolity and the riot and revelry of dissipation (Eccles. vii. 6). But it does not commend sorrow on its own account. On the contrary, it brings joy and encourages gladness. Christ gave his joy to his people (John xv. 11). St. Paul emphatically reiterated his advice to his readers to rejoice (Phil. iv. 4). God loves his children and delights in their happiness. God is blessed, therefore happy ; and he desires for his children a sharo in his blessedness, which must involve a participation in his gladness. IJ. CHEERF'ULNES~ EXERTS A HEALING INFLUENCE OVER THE INDIVIDUAL SOUL. Too much indulgence in sorrow induces a morbid condition. It is not healthy in itself, for man is not meant to be e. perpetual incarnation of pain. 'fhe natural merriment of children is not only innocent; it is positively helpful to the sane growth of their minds. Cheerful Christians are strong Christians; for " the joy of the Lord is your strength" (Neh. viii. 10). It is easier to bear disappointment when the spirit is free and buoyant. Temptation is less powerful against a contented soul than against one that is enfeebled by fretful dissatisfaction. '\Ve can do our work best whon we do it gladly. In a cheerful mood wo take the widest, wisest, healthiest views of truth. Sour feelings lead to false estim11tes of the world, Even !'fter sin and repentance, wheu 34.0 THE PROVERBS. [OH. XVII, 1-28
the sinner is pardoned, a sober, humble cheerfnlness is healthier than perpetual lamentation. 'l'herefore the fatted calf is killed, etc. III. CHEERFULNESS IS A SOURCE OF HEALTHY INFLUEN0E FOR OTHERS. The gloomy saint cultivates his own sombre sanctity at the expense of his neighbours. He should b~ helping them and_ attracting them into the way of life. But he is repelling and bm?~nng them. Children are best won by a ch_eerful presentation of religion. The md1flerent are made to see that the cross of Cbnst does not mean perpetual distress and trouble to the Christian. '!'he lost and fallen have hopes inspired within them when they are approached with hop~s. of _better thi~g~. The gospel is goodness; it should be preached with a cheerful spmt; its "glad tidings of great joy" speak healing to the nations. IV. CHEERFULNESS IS TO BE BEST ATTAINED m THE CHRISTIAN LIFE.. The merry soul may be only superficially glad 1 or even sinfully delighted, when it should be humbled in repentance. But after repentance and pardon God gives his own deep, sure joy. This joy rests on the love of God and fellowship with him. It is c.onfirmed by serdce. When one can say, "I delight to do thy will, 0 my God" (Ps. xl. 8), he has reached the true fountain of a cheerful spirit. Such a. joy can master adversity and rejoice in tribulation (2 Cor. vi 10). It was when engaged in a.n aposLolic mission that Paul and Silas were able to sing in prison (Acts xvi. 25).