LIKE
ATTRACTS
LIKE. Wherever we look in the wide domain of nature, we may notice that it is an universal law—Like attracts like. We do not find a timid bird associating with its natural enemy, a bird of prey. They fight.—We do not find the gentler animals seeking to associate with the beasts of prey.—We do not see the men of high civilization associating, in common life, with the savage or the gross—there is always something monstrous or unnatural where that universal law is outraged. Such a thing is commented on as a marvel, a departure from the established order of nature. Just as the fishes of the deep have their element, and the birds of the air have theirs, there is a broad unvarying line separating the different orders of creatures in the world which God has made.
REPULSIONS.
Now, to apply this to our present subject, that law reigns with more than common force in the domain of grace. Has the truth of God taken possession of any man’s soul? Has the wisdom which comes from above been consulted? Is God’s revealed mind placed high above the highest of all authorities? Then from that day, that man cannot repose, with the confidence of cordial friendship, upon him who turns the truth of God into a lie, or the authority of God into a name: there must be a separation, however painful it may be. Does the love of Christ constrain any heart and soul? Under that constraining power, do old things pass away, and all things become new? Then, “unto the assembly of the ungodly, mine honour, be not thou united,” becomes the language of that soul. Has any man felt that salvation must take precedence of all besides, in the mind of a rational being? REPULSIONS. Then that man cannot consent, or choose to consort, with those who are ripening their souls for an undone eternity, in spite of the warnings of their God. Has any man felt that the high concerns of an infinite futurity demand instant attention, and adjustment on the earliest possible day? Then that man can be no willing party to the wide conspiracy formed by worldly men against that futurity, and all that is momentous there. Has any man discovered that, to live only for the present hour and its pleasures, is to sink to the level of the beasts which perish? or that to be a coward before man’s frown, and to have no fear of God’s, is to act an impious part? Then the man who has made such a discovery will take up the language of the patriarch; he will shun the company of men who prefer what debases to what ennobles, for he clearly sees, or deeply feels, that their company is contamination.
Since these things are so, the general law in grace is established—There can be no friendship, of choice, between a godly and a worldly man. Their hearts, their feelings and sympathies, cannot coalesce upon the most momentous of all topics—God, eternity, and the soul; and just as water repels fire, or fire water; just as the vulture cannot and does not choose the dove for its mate, the soul of a man who loves God, who believes in the Saviour, and who would grow in holiness, is repelled and chilled by the assemblies where these great realities are ignored. He cannot, without self-inflicted degradation, walk in the counsel of the ungodly, or stand in the way of sinners, or sit in the seat of the scorner.
THE WISDOM OF SCRIPTURE.
THE WISDOM
OF SCRIPTURE. But it has already been noticed, that there is nothing strained, nothing extreme or overdone, in the Word of God. Whether it be giving a command, or issuing a prohibition, it is always wise, always considerate as to man’s condition—if we may presume with such a word, it is always judicious. We are more and more struck with that fine peculiarity of the Bible the longer we study its ever-blessed pages.
Now, in connection with our Social intercourse in common life with men not godly, we have an instance of this considerate care in the Word of God. In writing to one of the churches,[40] Paul had occasion to lay down rules for their dealings with unholy men. He prohibits such intercourse; and in giving the prohibition, he points to some of the impious by name. After indicating their crimes—too gross to be lightly mentioned—he adds, “Yet not altogether must ye refuse to company with such men, for then must ye needs go out of the world.” In other words, the believer has duties to do in the world; and these he must discharge. His principles may be put to the test; his heart may be pained and vexed; what he hears and sees may distress or imperil him; but still, even amid such trials, duty, when it is duty, must be done. A man is not merely not at liberty—he is forbidden, to flee from his post. He is to lean the more on God when temptation meets him in the path of duty; but he may not forsake the path. He has duties perhaps to unconverted kindred, and to those who depend on him in life. He has duties to discharge to the Church and to God, and these no man is free to forsake. On the one hand, the most lovely earthly affection is to be put aside whenever it opposes the will of God; but, on the other, we are to remember, that wherever God has placed us, He will keep us—as our day is, so our strength will be. But do we rush into danger unsent? Do we meet it while we are in pursuit of pleasure, and not in the path of duty? Then we may expect to fall; nay, we have fallen already. By tempting God, we have unnerved ourselves, and shame and confusion may be the result.
THE YOUNG CONVERT.
THE
YOUNG
CONVERT. In connection with this, we observe that perhaps there never was a young convert, who, during the first days or weeks after his conversion, had not thoughts of fleeing from the post where the renewing Spirit found him. Aware of its dangers, perhaps groaning under its temptations, that young soul would flee, and seek that in change which can be found only in the unchanging One.
Now, are the engagements of that young convert really sinful? Is he violating God’s law? Is he, for the sake of gold, or honour, or any selfish end, sojourning near some focus of sin? Then all that must be abandoned; conversion, while these things are retained, is a thing impossible.