power? Duty is ours; and none of our fellow-creatures are beyond his reach who called by his grace a Saul of Tarsus.

Blesse. Jesus! Thou art fairer than the children of men! But while we admire thee we would also resemble. May thy mind be in us! Art thou so long-suffering towards us, and shall we bear with nothing in our brethren? Art thou so ready to forgive, and shail we be re engeful? Didst thou when rich for our sakes become poor, and shall we be masses of pure selfishness, and never deny ourselves to promote the welfare of others?

APRIL 24." And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the South. And he went on his journeys from the South even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Hai; unto the place of the altar, which he had made there at he first: and there Abram called on the name of the Lord." Gen. xiii. 1, 3, 4.

In this movement of Abram two things are noticed-whence he came-and whither he went.

"He went up out of Egypt." But how came he there? He was driven by famine. Skin for skir, yea, all that a man hath will he give for his life. Abram therefore was justified in going thither. We are rot to starve if we can obtain subsistence iawfully. We tempt God if we do not avail ourselves of the means and opportunities of relief and assistance which he affords us in the course of his providence. For though we are to cast our care, we are not to cast our duty upon the Lord; and it is only in the way of duty that we can trust in him. But we may be found in places and conditions at the call of duty or necessity in which we are not to abide. Naomi nd the Shunamite, who had fled to Moab in the dearth, returned like true Israelites when they heard that the Lord had visited his people with bread. And Abram diù not settle in Egypt, but only sojourned there. He had succeeded while there, so as to increase in wealth, and Egypt was at this time the most famous country on earth: but it had been to him a place of temptation; it was irreligicus; and Canaan was the land which the Lord had shown himthe land of promise. And what is this world to us if we are the children of Abram by faith, but a temporary residence. It is not our home-it is not our rest. And we must arise and depart hence now, in thought, affection, and pursuit; and by a readiness to leave it actually whenever our change comes. If we are the heirs of promise, Canaan will draw us out of Egypt.

"And he went on, even to Beth-el." There he had dwelt before. It is affecting to return to a place where we formerly resided. Who can help reflecting upon his sins there? (for wherever we have lived we have proved ourselves to be sinners,) and the blessings he enjoyed there; and his trials; and the changes which have taken place, and the progress of his time since! But Abram had not only dwelt at Beth-el, but dwelt there as a man of faith, piety, and prayer. What a difference is there between returning to a place where we lived without God in the world; and to one where we loved and served God, and walked with him, and said of many a ot, "This is nɔne other than the house o God, and this is the gate of heaven!"

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 he 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 Patriarcas 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 naine 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 "hem 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 take, and thine often infirmities."-1 Tim. v. 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 iimited. 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 Mogus 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, influ enced 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 wel fare! 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 blessngs it is the most personal, and the most pr.zed. 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 langushing! 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 inother, the mistress of the family, the centre, the eye, the hand, t'e 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. The tender While he chastens, he teaches us out of his law. mother overlooks none of her offspring: but the breathless tread, the pillowed couch, the knee, the bosom, the indulgence, are for the little invalii endeared by the pain he suffers, and even by the care he

creates-And what says God? "As one whom nis mother comforteth, so wil. I comfort you.'

We learn also that we inay 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 raidst 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 then: "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 inan, "Eat thy bread with cheerfulness, and drink thy wine with a n.erry 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,

within proper bounds, is a awful use; the latter is a pious one. In the first, the creature only appears; in the second, the Christian is seen. Some live to eat and drink: some eat and drink to live. The former are the disgrace; the latter are the glory of human kind. Even in common things the partakers of divine grace are a peculiar people-Their motive distinguishes them. This turns a natural action into a spiritual duty. This also enlarges the province of their religion to the extent of all their concerns; keeps them waiting upon God all the day long; and enables them, whether they eat, or drins, or whatever they do, to do all to the glory of God.

APRIL 26." Willing rather to be absent from the body, and to be present with the Lord."-2 Cor. v. 8.

It seems impossible to read these words, and not admit that Paul and his companions believed three things-That they were complex beings, and had spirits which could be present with the Lord when absent from the body-That there was an intermediate state between death and the resurrection, so that as soon as they were absent from the body they were present with the Lord-And that their being present with the Lord was the completion of their happiness and their hope.

Hence their wish. It was not an absolute desire, but a preference Their state here under the influence of divine grace admitted of comfort, and demanded gratitude. But to depart to be with Christ was far better. They were therefore "willing rather to be absent from the body, and present with the Lord.”

This seems to have been very much in the beginning of the Gospel a common experience. Hence we read of looking for that blessed hope; waiting for his Son from heaven; loving his appearing; hasting unto the coming of the day of God; and crying, Amen; even so, come Lord Jesus. Those also who were called by divine grace at the reformation in Germany, and at the revival of evangelical religion, in our own country, seemed familiar with death; were not shocked to be reminded of their age and infirmities; and loved to talk with each other of going home.

Yet all, yea, many cannot receive this saying. Even the subjects of redemption are said to be, through fear of death, all their lifetime not actually in bondage, but subject to it. The desire of death cannot be natural; nature must abhor its own dissolution. Yet what is impossible to nature is possible to grace. We commonly find more of this willingness to leave the world among the poor and afflicted of the Saviour's followers: they have much to wean as well as to draw: their consolations correspond with their sufferings; and the Lord is found a very present help in trouble. When the love of life can subserve no important purpose, it declines; and the fear c death commonly diminishes as the event approaches. Thousands who often trembled before, have at last been joyful in glory, and shouted aloud upon their beds. Clouds and darkness have obscured their day, but at even tide it has been light.

All believers have cause enough, if they knew it, to make them long for their removal For to die is gain, unspeakable and ever