Slippings.

[Un ler this heading short passages will be treated homiletically which have been too rapiply noticed in the Expositions of the Homiletical Commentary, hence they are called Slippings.]

SLIPPINGS FROM JOHN FIFTEENTH.

Man's relation of Servitude and Friendship to Christ compared.

"HENCEFORTH I CALL YOU NOT SERVANTS, BUT I HAVE CALLED YOU FRIENDS."-John xv. 15.

THE whole human race may be divided into two classes, and these are represented by the two words in the text, "Servants" and "Friends." All human beings have to do with Christ, and their service must be either that of slaves or of friends. Our Lord here intimates the superiority of the one relationship to the other, and the superiority will be obvious by comparing the relationships together. I. The one is LEGAL, the other is LOVING. The master treats his slave, and the slave treats him, according to legal contract. The servant works by rule, and the master treats him accordingly; the slave lives and works in the letter of the contract, he goes not a step beyond it. But the service of the friend is irrespective of all prescriptive rules, of all legal arrangements. He does not feel himself to be under the law at all, and although he does more real hard work in the service of his friend than that of the slave in the employ of his master, he does it neither by enactment or law; love is his inspiration, and love is his law. II. The one is WATCHED, the other is TRUSTED. The master keeps his eye upon the slave; he knows that he is not the character to be trusted, he is a mere eye-servant. If the contracted work is to be done he is to be kept up to it by force. Not so with the friend; he is trusted, he is thrown upon his love, upon honour, his sense of gratitude and justice. Thus Christ treats His disciples; He does not tell them how much to do, or how to do it. He trusts to their love, knowing that if they love Him they will keep His commandments. This is the true way to treat men-trust them. Thus Dr. Arnold treated his boys at Rugby, and thus all whom Providence

his

has put in authority over men should treat their subordinates, in order to get from them the highest service they can render. III. The one is DISTANT, the other is NEAR. The master keeps his servant at a distance, he stands on his authority, gives out his orders, and insists on their discharge. They live not only in different apartments, but in different mental worlds. Not so with the friend-the friend is near to the heart. An old philosopher defined friendship as the existence of two souls in one body. Thus near are Christ's disciples to Him. "The servant," He says, "knoweth not what his Lord doeth, but all things that I do I have made known unto you." How close and vital the connexion! "Shall I hide from Abraham that thing which I do?" said God. IV. The one is USED, the other USES The master uses his slave, uses him as he does a piece of machinery; he has no tender interest in him. All he cares for is what benefits he can extract from his service, the slave is used-used as a beast of burden. But the friend is using. All his services, as a true friend, answer his own purpose, conduce to his own happiness of soul. He acts from love, and love, like the philosopher's stone, turns the commonest things into moral gold, to enrich his own heart. Thus it is with Christ's disciples: all their efforts to serve Him serve themselves. "All things are yours," life, death, etc. Everything turns to the real use of those who are the friends of Christ. V. The one is COERCED, the other is FREE. The slave is not free in his work; he would not serve his master if he could help it. He is placed under considerations that force him to do his work. But the service of the friend is free, he would not but do what he does, and his desires to render service transcend his abilities. Thus it is with Christ's disciples. "He that is joined to the Lord is one Spirit." The love of Christ constrains them; they welcome the slightest intimation of duty from their Lord. CONCLUSION :-What is our relationship to Christ—that of servitude or friendship? All must serve Him, either against their will or by their will. The former is the condition of devils, the latter that of holy saints and blessed angels.

Sermonic Saplings.

EMINENT PIETY AND EFFICIENCY IN BUSINESS NOT INCOMPATIBLE.

“THEN SAID THESE MEN, WE SHALL NOT FIND ANY OCCASION AGAINST THIS DANIEL, EXCEPT WE FIND IT AGAINST HIM CONCERNING THE LAW OF HIS GOD.". Daniel vi. 5.

We

HE whole life of Daniel is instructive. cannot but be thankful that the history and character of such a man are handed down to us. A man fitted to excite our admiration at whatever point in his remarkable career we regard him; whether we look at him as a mere youth, eschewing the luxuries of an eastern court, preferring "pulse to eat and water to drink" to defiling "himself with the portion of the king's meat, or with the wine which he drank;" or whether we contemplate him in early manhood rising in the estimation of the monarch whom he served by his wisdom, his talents, and his piety; or as here, in advanced life, at seventy years of age, the ripe statesmen of incorruptible integrity and ready resources, baffling the intrigues of mortified rivals both by his blameless life and vigorous administration; in whom we see also the man of God, devout and holy; the prophet to whom visions of the future are given, reaching downward to the end of time. Regard him when you will, and where you will, Daniel is a character to be studied; and this text, with the connected chapter, presents to our view

one of the most remarkable and instructive passages in his eventful life.

Two things in the text invite our attention.

I. THE HONOURABLE TESTIMONY BORNE BY HIS ENEMIES TO DANIEL'S EFFICIENCY IN OFFICE. The historical circumstances narrated in this chapter place us in thought at the conclusion of the Babylonian dynasty, and at the development of the Medo-Persian power. By the death of Belshazzar and the conquest of Babylon, Darius, the Mede, had added an extensive territory to his empire, teeming with a numerous population. Such an addition required a corresponding increase in the staff of officials requisite for its management Accordingly, "It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents (corresponding probably to our chief Secretaries of State), of whom Daniel was first (first in rank and power); that the princes might give accounts unto them, and the king should have no damage." Such was the machinery of government, and such were the arrangements which appear to have continued in operation for some time. Darius however, admiring the administrative talents of Daniel, and having unbounded confidence in his character, formed the purpose of making this Daniel prime minister over the whole empire. "He was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm." Whether the king carried out his purpose may admit of doubt, but it was clearly his intention to do so. Hence arose a conspiracy among Daniel's associates in office. the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could

"Then

find none occasion nor fault; forasmuch as he was faithful neither was there any error or fault found in him." They have become jealous of Daniel and seek his downfall. This is not surprising. Men who aspire to high offices, or who even without seeking accept them, must be prepared for perils. "If the cup be full, it must be carried with care." But it is at this point we begin to feel the force and value of the testimony of our text. For, be it observed—

First. THE ENEMIES OF DANIEL HAD POWERFUL MOTIVES TO SEEK HIS DOWNFALL. Motives impure indeed, but powerful. The spirit of envy had seized them, the mere proposal of the king was gall and wormwood to them. Daniel had not sought honour and pre-eminence; honour and pre-eminence had sought him.

"Some men are born to greatness,

Some achieve greatness :

Some have greatness thrust upon them."

Moreover, Daniel was a foreigner and a Jew. Tracing back his history, they might discover that his entrance into Babylon was made in the degrading position of a captive. Had they searched his pedigree, they might have found that the prime minister came of a noble family and sprang from the royal tribe of Judah. Probably, however, it cost their pride something to tolerate the Jewish statesman as an equal, but they could not brook his being their superior. Promotion to him, was degra dation to them. Hence we may conclude, that if no "error or fault could be found in him," it was not for the want of keen-eyed search. Jealousy sharpens the vision, and generally perverts it too. Such are the men, their position, their feelings and motives. They are bent on humbling Daniel. But after narrowly watching