The fourth was "Manaen, who had been rougl t up with. Heral the tetrarch." This Herod was not Herod the Great, who massacred the infants in Bethlehem, but his son. To him Mannen was foster

brother; that is, he was the son of his nurse; and therefore in his infancy, reared along with him. Let us not pass this slightly over. What different courses do men take who were once in the same condition! Here we see Herod and Manaen, brought up together in the same house: the one becoining a profligate, a persecutor, the actual murderer of James, and the intentional murderer of Peter, awfully ending his course, being smitten of an angel of the Lord, and eaten of worms; the other becoming a disciple of Jesus, and a preacher of the Gospel-So diverse were the characters of these two individuals, brought up together, playing in the same room, hearing the same voices, and surrounded with the same examples, during the most impressive period of life! Why did Herod reject Christianity? and why did Manaen embrace it? The one was perfectly inexcusable; the other had no reason to be proud, but much reason to be thankful. Men destroy themselves, and will feel guilty in their ruin. But by grace are we saved. The Lord makes us to differ from others; and we have nothing but what we have received.

Manaen therefore was a person of some distinction and quality, and had probably renounced considerable worldly advantage for the sake of religion. Had he joined with his young and royal companion in sin, he might it is likely have gained a place under government, as every kind and degree of relationship is provided for in such cases at the expense of the public; but he resembled Moses, who when he was come to years refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures of Egypt. And was he a loser? He could not be a loser. The lips of truth have said, "There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come life everlasting."

God generally chooses the poor of this world to be rich in faith. Not many wise men after the flesh, not many mighty, not many noble are called. But there have been always a few; and we should be thankful when we meet with such instances: for though their souls are no more precious than the souls of the vulgar, they are so placed and circumstanced as to be able to be more serviceable in their generation. Thus, as Manaen was a man of education and address, these advantages were now sanctified; and he was therefore immediately and advantageously employed.

The fifth was "Saul;" a character endeared to us as the Apostle of the Gentiles; and one of the most extraordinary individuals retorded in history. We know much concerning him; much from his own writings; and much from the narratives of Luke. When we consider his pharisaism, his persecutions of the Church, his conversion, his zeal, his journeys, sufferings, and services, we readily join him in the acknowledgment: "The grace of our Lord Jesus Christ was exceeding abundant to me ward." And we glorify God in him. What an assortment! What an assemblage was here!

FEBRUARY 18.—“And Laban said unto him, I pray thee, if I have foura favour in thine eyes, tarry: for I have learned by experience that the Lord nath blessed me for thy sake. '--Gen. xxx. 27.

LABAN knew and acknowledged the true God, yet had idols in his family. His character was a compound of selfishness, cunning, meanness, and cruelty. He even turned his daughters into articles of traffic; and inveigled his son-in-law into discord and wretchedness, polygamy and incest. All this is perfectly credible; for he was covetous; and "the love of money is the root of all evil." He is here addressing Jacob, who after serving him with diligence and delity for many years, and meeting only with injury and insult, resolved to leave him. The resolution was not the effect of feeling only, but of divine command; for the Lord "had said unto him, return unto thy country and to thy kindred, and I will deal well with thee." At the thought of losing such a prize, “Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the Lord hath blessed me for thy sake." Whence we remark,

That God is the author of all our successes and comforts. Even Laban owns this-" The Lord has blessed me." No won. der therefore Solomon should say, "The blessing of the Lord, it maketh rich." Moses gives Israel the admonition, "Thou shalt remember the Lord thy God, for he it is that giveth thee power to get wealth." Yet they soon forgot, and drew upon themselves the reflection, "the ox knoweth his owner and the ass his master's crib · but Israel doth not know, my people do not consider." "For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal." Let us beware of this, and not sacrifice unto our net, and burn incense unto our drag, because by them our portion is fat, and our meat plenteous.

"No man

God may bless a bad man-The Lord hath blessed me, says Laban. He maketh his sun to rise upon the evil, as well as upon the good; and sendeth rain not only upon the just, but upon the unjust. If we look over their gardens and fields, we shall not be able to distinguish by their fertility or barrenness those which pertain to the friends or the enemies of God. "All things come alike to all; there is one event to the righteous and to the wicked." knoweth either love or hatred by all that is before them." "The sure mercies of David," are peculiarly appropriated; but the good things of Providence are bestowed indiscriminately. God may heal the bodies of those whose souls are not saved: and he may elevate In life, those who have no inheritance among them that are sanctified. Yea, the wicked often prosper in the world beyond others, and have more than heart can wish. This will not perplex us when we understand their end, and see in what slippery places they are set. Who envies the ox that is fattening for the slaughter in the greenest pasture? Be not thou afraid when one is made rich, and the glory of his house is increased. Do not imagine that God ap proves of you because he bears with you, and even indulges your desires. Pray for the favour which he bears to his people; for the heritage of those that fear his Name.

God blesses some for the sake of others-"The Lord hath

blessed me for thy sake." See another instance of this in the case of Potiphar. "And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the Lord blessed the Egyptian's house for Joseph's sake; and the blessing of the Lord was upon all that he had in the house, and in the field." Upon this principle, Moses pleaded: "Remember thy servants, Abraham, Isaac, and Jacob; and look not unto the stubbornness of this people, nor to their wickedness, nor to their sin." And when Jerusalem was besieged, God said, "For I will defend this city to save it, for mine own sake, and for my servant David's sake." We are bound to religion, not only by personal, but also by relative considerations. We are in a sense responsible for others as well as for ourselves. We can injure or benefit those with whom we are connected. One sinner destroyeth much good, while the godly are blessings to all around them. How much should we value such benefactors! They are the light of the world; the salt of the earth; the chariots of Israel and the horsemen thereof. They stand in the gap, and hold back invading judgments. They are the repairers of the breach, the restorers of paths to dwell in. "Thus saith the

Lord, as the new wine is found in the cluster, and one saith, destroy it not for a blessing is in it: so will I do for my servants' sakes, that I may not destroy them all."

Persons may derive advantage from their inferiors. The stream of goodness and usefulness seems naturally to run downwards: but here the less is not blessed of the greater; but the elder of the younger; the master of the servant. None are independent of others. The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of you. Nay, much more, those parts of the body which seem to be most feeble are necessary The king is served by the labour of the field. Parents have derived spiritual life from their children. Ministers may learn from those they are appointed to teach: and Christians superior in circumstances, may be improved by those who, though poor in this world, are rich in faith, and deeply versed in the things of God. A little capive girl was the instrument of making the God of Israel to be honoured in Syria, and of obtaining a miraculous cure for her master-Call nothing common or unclean.

Men, however irreligious, are sometimes constrained to bear testimony in favour of the godly. Laban, who disliked Jacob, and would have injured him had he not been divinely restrained, cannot avoid thus honouring and extolling him-"If I have found favour in thine eyes, tarry: for I have learned by experience that the Lord hath blessed ine for thy sake." Balaam had no love for Israel, and died fighting against thein; yet exclaimed, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! Let me die the death of the righteous, and let my last end be like his." Such a difference is there between belief and practice; conviction and disposition. So men hold the truth in unrighteousness. So they own the reality of the conversion, and "gaze and admire and hate the change." When Saul was spared by David, he could not help lifting up his voice and weeping and crying, "Thou art more righteous than I." When Christians act consistently, they enthrone themselves in the minds of their observers, and though their enemies may outwardly reproach

them, they cannot but inwardly revere. They may dislike the nature of religion, but they can judge of its moral and relative advan tages. The difference between the partakers of divine grace and others, in their conduct and their condition, is too great and obvious to elude notice. "Their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall ac<nowledge them, that they are the seed which the Lorł hath blessed.”

FEBRUARY 19.-"I John am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ."-Rev. i. 9.

By calling himself their "brother," John shows how well he remembered the admonition of his Lord and Saviour: "Be not ye called masters; for one is your master, even Christ, and all ye are brethren." The first ministers of the Gospel never thought of lording it over God's heritage, but were ensamples to the flock." "We have no dominion," said they to their hearers, "over your faith, but are helpers of your joy: for by faith ye stand." Every man is a brother: but the name is peculiarly applied to the subjects of divine grace. Whatever differences prevail among these, they are only the distinctions of children-they are all of the same family -the same household of faith-and to claim kindred with them, is the supreme desire of every one who is a child of light. valued his relation as a Christian more than his office and endow ments as an Apostle. He might have been an Apostle, and have perished. Judas was an Apostle; yet he hanged himself, and went to his own place. But "he that believeth hath everlasting life, and shall never come into condemnation." So much better is it to pray than to prophesy; and to have our names written in heaven, than have the spirits subject unto us.

John

When he speaks of his being their "companion," he does not mean what we might at first suppose-one who had free and familiar intercourse with them: from this he was now debarred, being banished to the Isle of Patmos. As we need and are formed for society, and as religion sanctifies the social principle, Christians love the presence and conversation of each other. "My goodness, says David, “extendeth nct to thee; but to the saints that are in the earth, and the excellent in whom is all my delight. I am a com panion of all them that fear thee." Their intercourse with eac other is instructive, and relieving, and enlivening. Solomon com pares it to the refreshment of ointment and perfume; and to the mutual sharpening of instruments. Yet some are entirely denied this privilege; and are placed in neighbourhoods and families where they can have no sweet counsel together, or go to the throne and the house of the Lord in company. Others lament the little access they have to those whom they most love and esteem. So it is-as if God would wean us from hence, and make us long for the general assembly, where in heaven, we shall enjoy the fellowship forbidden us on earth. In the mean time, as a substitute, we can be present in spirit, and now and then peruse the welcome epistle, and be thankful that we are joint-sharers in all their rights and blessings in the communion of saints."-But John means, that he was a fel low-partaker with them-In what? "Yo companion," says ne

"in tribulation; and in the kingdom; and patience of Jesus Christ." A just and striking representation of the state of Christians while in this world.

They are called to suffer: and many are the afflictions of the righteous. But never imagine you are alone in your trials. The same things have happened to your brethren. See your companions -"Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth."

But if you suffer, you are also called to reign: and are receiving a kingdom that cannot be moved; the everlasting kingdom of our Lord and Saviour; a kingdom not of this world, but infinitely surpassing all the glories of time and sense.

Hence patience is indispensable. It is necessary to both the former; to the tribulation—to bear it: and to the kingdom-to wait for it. For though you are already entitled and anointed, you are not vet actually crowned; but resemble David, who, after much tribulanon and years of hope, entered his kingdom.

FEBRUARY 20.-"Lead me in a plain path, because of mine enemies."-Psalm xxvii. 11.

DAVID had enemies. So has every Christian. And perhaps we should have more if we more fully resembled Him, who said to the Jews, “The world cannot hate you; but me it hateth, because I testify that its deeds are evil.”

But the margin reads, "because of mine observers." Let us see who these observers are, and how concerned we should be to walk properly, having so many watchers over us, and many of them regarding us with no friendly mind.

The world are observers, and they mark us with a keen and malignant eye. When David had slain Goliath, and drawn forth the gratitude of his countrymen, it is said, "Saul eyed David from that day and forward." And it is also said, "And David behaved himself wisely in all his ways; and the Lord was with him. Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him." How well if it had been always so! At length he yielded to temptation, and one of the effects which he had to mourn over all his days, was the triumph he gave to his adversaries. Thou hast caused, said Nathan, the enemies of the Lord to blaspheme. To blaspheme here means, to speak reproachfully against his God, his religion, and his experience. So Paul says, "Let as many ser vants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed." Wonder not that this is addressed to servants and even siaves; for, professing Christianity as they did, they were able to adorn the doc trine of God our Saviour, or disgrace it. Let us remember that we have many lookers on who watch, not to find something to admire, but for our halting. And they are not so ignorant as we sometimes imagine. They know generally what we profess, and they know what line of conduct becomes us: and if we act inconsistently with t, they will be sure to despise us. But if we are inflexible, and fol low out our principles, and are always and every where the same,