April 25

Observe how pleasingly and significantly this is expressed with regard to Abram—He came “unto the place where his tent had been from the beginning, between Beth-el and Hai; unto the place of the altar which he had made there at the first—and there Abram called on the name of the Lord.” Thus we see his devotion here was not a novelty—it had been a constant usage. As soon as he pitched a tent for himself, he reared an altar for God. Where he resided, he sacrificed and worshipped with his household. And they who would be the children of Abraham must walk in his steps, and be concerned to keep up the service of God with their families. Family worship is no recent thing. It is the good old way, in which even the Patriarchs walked. I pity as well as condemn the man who has a “tent,” but no “altar.” God threatens to pour out his fury upon the families that call not upon his name. Therefore, says Solomon, “The curse of the Lord is in the house of the wicked; but he blesseth the habitation of the just.”

—Abram thus called upon the name of the Lord, notwithstanding the character of his neighbours; for the chapter tells us, “The Canaanite and the Perizzite dwelled then in the land.” And they were idolaters, and vicious to a proverb. They would therefore oppose, and laugh, and ridicule—But Abraham was not ashamed of his glory—Yea, as he was the more bound, so he was the more disposed and determined to confess him before men. And “them that honour me,” says God, “I will honour; and they that despise me shall be lightly esteemed.”

APRIL 25.—“Drink no longer water, but use a little wine for thy stomach’s sake, and thine often infirmities.”—1 Timothy 5:23.

It may at first seem strange that Paul should only have recourse to ordinary means, such as any other person would have used on the same occasion—that he should advise and prescribe as a friend, instead of employing the powers he possessed as an Apostle. But as the working of miracles was a delegated prerogative, so it was limited. It was confined to particular moments and subjects. Otherwise John, instead of wishing above all things that his beloved Gaius was in health, would have healed him: and Paul would not have left his companion, Trophimus, at Miletum sick. Simon Magus wished to obtain the gift of working miracles, for the purposes of vanity and gain. It is easy to see, from the disposition of the people to worship Paul and Barnabas when they had healed the cripple at Lystra, what a source of honour and emolument the ability would have become, had it been at the option of possessors. Even good men, being imperfect while here, might have been tempted to pervert it, or have sometimes used it with respect of persons, influenced by natural or partial affection. The effect therefore depended entirely upon the pleasure of the Almighty. How useful was Timothy. How highly did the Apostle think of him—how strongly was he attached to him—how peculiarly was he concerned for his welfare! yet though he had performed so many wonders and signs, he can only, with regard even to him, sympathise, and pray, and admonish—“Drink no longer water, but use a little wine for thy stomach’s sake, and thine often infirmities.”

But here we see the importance of health. Of all natural blessings it is the most personal, and the most prized. It is not so much an ingredient in human happiness as the foundation of it. With the Grecians it was a goddess. The Lycaonians worshipped the image of health, and the women offered to it their hair, which is their glory—That is, they sacrificed ornament to health—Some females have sacrificed health to ornament. Have we ever looked into the wards of an hospital or an infirmary? Have we ever visited the sick chamber of a friend or neighbour?—what confinement! what restlessness! what disrelishes! what loathings! what days of languishing! what wearisome nights! Health is never so valued as when it brings a letter of recommendation from sickness. Have we been the subject of it? What were then a well-spread table, an elegantly furnished room, the aspects of the garden and field, the charms of the favourite author! Cowper and Milton with their heavenly harps sing their songs to a heavy heart. But health is important, not only as to enjoyment, but usefulness. The discharge of almost all the duties of life depends upon it. How much is suspended upon the indisposition of a minister whose lips feed many—How much upon the illness of a wife, a mother, the mistress of the family, the centre, the eye, the hand, the soul of the domestic system—It is only at such a time, and in such circumstances, her utility can be fully felt. Health, too, has its spiritual bearings. In all the works of religion the body is the companion of the soul, but in many it is the instrument. We cannot read, or hear, or sing, or go to the house of God without it. Many of what good people call their temptations, and doubts, and fears, are only physical effects. The frame is disordered through which they see and feel. Hence they are affected even in their intercourse with God; and when they consider, are afraid of him. How many privileges too, in the means of grace, are they deprived of while they are the prisoners of sickness, the remembrance of which draws forth their tears.

Here we see that very good men, and very useful men, may be the subjects of bodily affliction. Timothy had a weakly, sickly constitution, and Paul speaks of his "frequent infirmities," or indispositions. Many other excellent individuals mentioned in the Scripture were exercised in the same way. And so it has been in every age of the Church. We are acquainted with the biography of many eminent servants of God in modern times, who prosecuted the duties of their callings under weaknesses and pains, a hundredth part of which would keep many professors of religion from the sanctuary of God, by the month or the year.—But let not the weak and sickly suppose that what has befallen them is not common to men—The same afflictions have happened to their brethren who were before them in the world. And if we knew all, we should cease to wonder at such dispensations. The Lord's love to his people is great, but it is wise; and he regulates his measures not by their wishes, but their welfare. There is a "needs-be" for every aliment, and every pain. While he chastens, he teaches us out of his law. The tender mother overlooks none of her offspring: but the breathless tread, the pillowed couch, the knee, the bosom, the indulgence, are for the little invalid endeared by the pain he suffers, and even by the care he

creates—And what says God? "As one whom his mother comforteth, so will I comfort you."—

We learn also that we may err on the side of excess as well as deficiency. There are always two extremes: yet in going from the one, we rarely consider that we are in any danger from the other. But wisdom leads in the way of righteousness; in the midst of the paths of judgment: and it becomes us, with regard to all our concerns and movements, to hear the word behind us saying, "This is the way, walk ye in it when we turn to the right hand, or when we turn to the left." We may fail as to the spirit we are of, not only on the side of a bold and firm temper, but on the side of a tender and candid one. A man is required to be diligent in business, but he must not entangle himself in the affairs of this life. He ought to be economical and frugal, but he may run into closeness and meanness. Even temperance, so useful and commendable, may become a snare; and there have been instances of persons under a religious motive, injuring themselves by self-denial and abstinence. Timothy was in danger of this. He had to this time used water only, but he was following this abstemiousness too exclusively and too long: his system now required something more generous, and restorative, and strengthening: and therefore, says his friend, "Drink no longer water, but use a little wine for thy stomach's sake, and thine often infirmities."

As there was nothing in Paul enthusiastical, or leading him to the neglect of means and rational means, so there was nothing in him favouring of superstition. He withholds a Christian from no creature-comfort. He knew of none of those prohibitions, "Touch not, taste not, handle not," which have produced such results in the church of Rome, unless to foretell and condemn them: "in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer." David observes, that God bringeth forth out of the earth, "wine that maketh glad the heart of man, and oil to make his face to shine," as well as "bread that strengtheneth man's heart." And his son makes no scruple to say to a good man, "Eat thy bread with cheerfulness, and drink thy wine with a merry heart, for God hath accepted thy works."

But we have here laid down the rules we are to observe in the use of natural refreshments. They are two; and they contain all that is necessary upon the subject. The first is moderation—"Drink a little wine." We should fear danger, especially in an article of indulgence. The evil steals upon us by degrees, and therefore insensibly. Who ever became intemperate at once? or without resolutions to the contrary? "Nature," says Hall, "is content with little; grace with less." The second regards our design—"for thy stomach's sake, and thine often infirmities." That is, we are to use these good things, not for the mere gratification of appetite, but to fit us for our stations, and to enable us to serve God. The former,