February 19

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."—Revelation 1:9.

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, "exteneth 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,

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