FEBRUARY 18.-"And 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."--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 wonder 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.

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." "No man 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 approves of you because he bears with you, and even indulges your desires. Pray for the favour which he bears to his people; for the beritage 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 captive 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 me for thy sake." Balaam had no love for Israel, and died fighting against them; 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 advantages. 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 acknowledge them, that they are the seed which the Lord 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. John valued his relation as a Christian more than his office and endowments 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.

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 not to thee; but to the saints that are in the earth, and the excellent in whom is all my delight. I am a companion of all them that fear thee." Their intercourse with each other is instructive, and relieving, and enlivening. Solomon compares 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 fellow-partaker with them-In what? Your companion," says he,

"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 yet actually crowned; but resemble David, who, after much tribulation 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 servants 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 slaves; for, professing Christianity as they did, they were able to adorn the doctrine 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 it, they will be sure to despise us. But if we are inflexible, and follow out our principles, and are always and every where the same,

we shall commend ourselves to their consciences, and they will be constrained to respect those to whom they cannot be attached. What a noble testimony was borne to Daniel, when his accusers said they could find nothing against him, unless in matters pertaining to the law of his God! Some do not mind what people say of them: but they ought to mind. "Ought ye not," said Nehemiah, "to walk in the fear of our God, because of the reproach of the heathen our enemies?" And says Peter, "So is the will of God, that with well-doing ye may put to silence the ignorance of foolish men." "Avoid," says Paul," the very appearance of evil."

Saints are our observers. They observe us from love; and a sense of duty. They are commanded not only to "admonish," and "exhort," but to "consider one another"-not curiously, but to warn; and rebuke; and restore; and to provoke to love and good works. Wo to those who shall offend one of God's little ones! It were better for him that a millstone were hanged about his neck, and he thrown into the depth of the sea. Let us be careful, even if they are ignorant and infirm, not to offend against the generation of the upright. Let us make strait paths for our feet, lest that which is lame be turned out of the way; but let it rather be healed.

Ministers are our observers. They are to take heed to the flock over which the Holy Ghost has made them overseers. When we act unworthy our calling, their minds are perplexed, their hearts are discouraged, and their hands are slackened. But they live when we stand fast in the Lord. They can refer to us, when our conversation becomes the Gospel, as arguments, proofs, and commendations; and we are their glory and joy.

Angels observe us. We are a spectacle to angels, as well as to the world and to men. And Paul charges Timothy, not only before God and the Lord Jesus Christ, but also the elect angels, to do nothing by partiality. They are therefore witnesses of our conduct and can see us, though we cannot see them. When persons are tried, witnesses are called in to depose. So will it be at the day of judgment. Parents will be called upon to testify against their children; and ministers against their hearers. Angels also will be employed. Some sins, and the temptations leading to them, are unknown to all human beings but the parties themselves. And these accuse each other. And who is to determine which is the seducer, and which only the seduced?

Above all, God observes us. He is the most perfect observer, for nothing eludes him; he seeth our thoughts afar off. He is also the most concerned observer: they are his laws which are violated or honoured by our temper and conduct; and he records all we speak and do; and will bring every work into judgment, with every secret thing, whether it be good or whether it be evil. Therefore said he to Abraham, "Walk before me, and be thou perfect." And what manner of persons should we be, if we believed and considered that he was always looking upon us!

Let us remember therefore that we are never in secret, but always acting on a stage. We are observed by foes, by friends, by men, by angels, and by God the judge of all. Surely we need wisdom, and strength, far above our own. Lord, be our guide and our guard, even unto death.