prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein."

He will reveal secrets. Yes there is "a day, in the which," says the Apostle, "God will judge the secrets of men by Jesus Christ, according to my Gospel." Then will be developed-dreadful secrets. Then many, who had a name here, will be disowned. They had honoured Him with their lips, and gained the notice of their fellow-creatures; but their hearts had been far from Him. And what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?-Pleasing secrets. Then, they who are now deemed the enemies of the Cross of Christ, will be found to have been its friends. Then, they who are now considered as indifferent to holiness and good works, will appear to have mourned for sin, and prayed for purity. Then, the tear dropped upon the Bible in the closet; the private act of charity; the frequent intercession for others; will be displayed and commended-He will bring to light the hidden things of darkness, and make manifest the counsels of the heart; and then shall every man have praise of God.-Divine secrets. He will shew, why he permitted the entrance of moral evil; delayed so long the coming of his Son; suffered his Gospel to be so impeded, and his Church to be so afflicted; and more than justify all his ways to men. What is now perplexing, will be made plain. What now seems disorderly, will be arranged. What now seems jarring, will be harmonized. What now seems defective, will be complete. And then, not as now, from faith, but from sight, the acknowledgment will be made, "He is the Rock, his work is perfect; for all his ways are judgment: a God of truth, and without iniquity; just and right is he." To many, these mysteries are already explainedWhen shall we have an inheritance with the saints in light?

Nov. 7.-"For neither did his brethren believe in him." John vii. 5.

How is this charge to be understood? Two distinctions or limitations are necessary. First. It cannot be taken literally as to the name " his brethren." Even those who very properly reject the notion of her perpetual virginity, do not suppose that these were really the children of Mary, our Lord's mother. The question which divides the ancients and the moderns turns upon this-whether they were the offspring of Joseph, by a former marriage; or whether they were born of Salome, Mary's sister, and so were our Lord's cousins-german. The latter is the more probable conclusion. Among the Jews, kinsmen in various degrees were called brethren. Abraham and Lot were uncle and nephew; yet, says the former to the latter, "We are brethren." The meaning therefore is, that our Lord's more near and remote kindred did not believe on him. But, secondly; this cannot be taken universally, as to the fact. For three of his brethren, at least, were found in the number of his apostles-Simon, and Jude, and James the less, who is expressly called the Lord's brother. The Scripture does not gratify our curiosity; we know but little of Mary's or Joseph's relations: they seem to have been numerous; and the language before us must intimate that not only some, but comparatively many of them, had no real faith in him.

This is a very surprising announcement. But it is very instructive. Does it not favour the truth of Christianity? Had all our Lord's relations recom mended and followed him, his cause might have looked human and suspicious. We know what advantage Mahomet derived from the attachment and employment of his kindred. But here every appearance of family contrivance is excluded; and we see that our Lord did not act by rules of carnal policy: his kingdom was not of this world; his Gospel was

left to its own evidence and energy; and derived no assistance from the auxiliaries of error, superstition, or idolatry.

We see also what evidence may be resisted, and what means may be rendered ineffectual, by the depravity of human nature. These men had attended his preaching, and he spake as never man spake. They had often heard his conversation. They had received many instructions, reproofs, and encouragements from him, in a manner the most adapted to insure success. They had gone up with him to the res tivals, and had seen his devotion. Some of them were present when he turned the water into wine. They had seen him open the eyes of the blind. Yes, these very men, "his brethren, therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may see the works that thou doest. For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world." As his relations, they must have known the circumstances of his birth; the appearance of the angel to the shepherds; the journey of the wise men; the prophesying of Simeon and Anna; the testimony of John; the descent of the Holy Ghost in his baptism; his holy and heavenly life-Nevertheless, such were their prejudices and worldly dispositions, that they did not believe on him. It was not evidence they wanted; nor is it a want of evidence that induces persons to reject him now. The source of infidelity is not intellectual, but moral. Were it not criminal, it would not be punishable. But this is the condemnation, that light is come into the world; but men love darkness rather than light, because their deeds are evil. We think some means must be irresistible-but we forget that the heart is deceitful above all things, and desperately wicked-Neither will they be persuaded, though one rose from the dead.

And from hence, we need not wonder if inferior

characters are unsuccessful in their pious attempts. Ministers may be faithful and zealous, and yet be constrained to complain, "Who hath believed our report?" Masters may be wise and good: yet what a servant had Elisha, in Gehazi! Parents should do every thing in their power for the spiritual welfare of their children; and, in a general way, they may hope for success: but let them not wonder if, in some instances, even their tears, and examples, and entreaties, are in vain!

Let those who have irreligious relatives think of Jesus. He was in this point tempted as they are. He can sympathise with them. He remembers the feelings of his heart, when even his own kindred turned away from him.

Hence none will be saved by mere relationship. Let none say, therefore, within themselves, we have Abraham to our father. The parable tells us of one in hell, who called Abraham father; and was refused by him the least gratification. It is a mercy to have pious connexions; but religion is a personal thing; and if we refuse to tread in their steps, the blessing will be turned into a curse: and there will be weeping and gnashing of teeth, when we shall see Abraham, Isaac, and Jacob, in the kingdom of God; and we ourselves shut out.

Finally. It is better to be of the spiritual kindred of Jesus, than of his family according to the flesh. When, therefore, the woman exclaimed, "Blessed is the womb that bare thee, and the paps which thou hast sucked;" he himself replied, "Yea, rather, blessed are they that hear the word of God, and keep it." The spiritual relation to him can never be dissolved: and it will insure every thing essential to our safety, honour, wealth, power, and happiness, for ever. the natural relation to him was not saving, so it was necessarily confined to few. But this lies open to all. "Then one said unto him, Behold, thy mother and thy brethren stand without, desiring

As

to speak with thee. But he answered and said unto him that told, Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren? For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.”

Nov. 8.-" And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with Publicans and sinners?" Matt. ix. 11.

THIS is connected with a concise narrative of the conversion of the Writer of this Gospel. For the account of himself, is furnished by himself.-It is a delicate thing for a man to write concerning himself: but the Sacred Authors are above all suspicion. They are always faithful and impartial; and their only aim is truth. Though Matthew here speaks of himself, the reference was unavoidable; and he only introduces the servant, for the sake of the Master.

The case was this. After leaving the privacy of Nazareth, our Lord came and dwelt in Capernaum. This town, as it was situated on the lake of Galilee, gave him an opportunity to pass easily in the fishing boats of his followers to any parts of the adjoining country-" And as Jesus passed forth from thence, he saw a man sitting at the receipt of custom :' that is, he was receiving the tolls from the goods landed, and embarked on the Quay. As Luke tells us, that he made a great feast, and bade many, it is probable he was possessed of considerable property; and, from the common character of publicans, we might be tempted to conclude, that it was the produce of illegal exaction. But it would be invidious to 3 D

VOL. II.