given us the clue in these few words: "*By one man sin entered into the world and death by sin, and so death passed upon all men, for that all have sinned.". This is the history of the fallen race of Adam, and is the explanation of that inconceivable mystery presented to us throughout all ages and in all countries. If I open the annals of by-gone ages what do I see? An uninterrupted succession of beings who have appeared for an instant in a scene called life-their birth ushered in by cries of sorrow, their career closed in agonies and death; first a cradle watered with tears, shortly after the cold and dreary tomb-between these two seasons of sorrow what are the intervening scenes of this sad drama? Alas! we need not consult the pages of history, we have only to look around us to know their nature. A few transient rays of light may perchance shed a pale and partial lustre on this melancholy picture, but still we must see that human beings are prone to a thousand miseries, a thousand cares, and a thousand complaints. Every echo replies to the cries of sorrow drawn from afflicted man by the general evil which consumes him. Whole volumes would be insufficient to describe the names and symptoms of all the disorders which are conspiring to imbitter our short life, and appear contending for the mournful privilege of consigning man to the grave, and confounding him with the dust of the earth. Then, as if all this were not enough, man seems to try and multiply evils by the indulgence of his folly and vices. * Rom. v. 12. C 2 In vain do we wish to turn from this sad picture and persuade ourselves that it does not exist; in vain do we wish to see light where there is darkness, sweet where there is bitter, good where there is evil; in vain do we try to arm ourselves with stoical insensibility, and raise a bulwark between us and the ills that surround us-we ourselves become their may if we prey refuse to acknowledge that "*all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth and the flower thereof falleth away." We may learn by our own fall the utter vanity of our being, could we even humbly confess our sin, study its cause, and seek its remedy; but no, we thoughtlessly tread upon the grave, and are forgetful of death, judgment and eternity. We cannot walk a few steps in the streets of this great city without meeting some of the appendages of death attending our fellow creatures to their last home-we forget that ere long our cheerful circle of friends will be formed into a similar procession to pay us their last tribute of respect. But no, says one of our fellow sufferers, I do not delude myself thus. Alas! I am but too well aware of the evils connected with this wretched world, I am overwhelmed by them; but what can I do? Come with me, my brother, and let us visit a Christian family in affliction; perhaps you may there find an answer to your question, and God grant that 1 Peter i. 24, after feeling quite overcome by your troubles, you may happily find their true remedy-I lead you to a bed of sickness-approach it without shudderingmay you find instruction there. In our last lecture we learned something of the family at Bethany; its members lived peacefully, and rejoiced in the distinguished favor shown them by Jesus. St. John tells us that Lazarus was seized with a dangerous illness-his compassionate and gentle nature does not think it necessary to describe it to us; we may picture to ourselves an affectionate family thus afflicted, and he knows we shall sympathise in Martha's anxieties and Mary's grief. Lazarus is ill, he is in suffering-What! say you, the favored disciple of Jesus, one whom he calls his friend! is he no more than the rest of mankind exempt from the miseries of life? There are two classes of people who reflect thus, and find in so doing a stumbling block to their faith. One of them (like those selfish Disciples who followed our Lord, not because they loved him, but because he multiplied the loaves and fishes), seek in the Gospel merely temporal advantages, relief from their daily wants, food for their craving appetites, and an anxiety for the enjoyment of a religion which consists in the love of Jesus. Such people would be content to live entirely for this world, and the gratification of their passions, as long as they could have any enjoyments in it; and consider the consolations of religion, as a last reserve in case of misfortune: just like a fire insurance which is paid before hand, and never again thought of till the house is actually burnt. Every sacrifice which crucifies the carnal man is beyond them-they take no account of the trials by which God desires to detach them from the world and sanctify them for his kingdom, nor are they ready to submit to his will. Infatuated being, what do you expect to get by following Jesus? Do you suppose that going to him without loving him, but merely as a forlorn hope that you will be miraculously delivered from all earthly cares ? Do you expect that he will free you at once from poverty, pain, sickness and death? Do not deceive yourselves-look at Lazarus, the friend of Jesus, sick and suffering; learn by his illness to understand the nature of the Gospel, and what you should seek for there. If you do not love Jesus as your Saviour, you will not find in him a comforter; you will find his yoke uneasy and his burden heavy, when in the hour of trial you open your long neglected Bible, and read these words: "*Whosoever doth not bear his cross and come after me, cannot be my Disciple." "+He that loveth father, or mother, more than me, is not worthy of me;" and " he that loveth son or daughter more than me, is not worthy of me." Would you then rest satisfied that you have found what you sought in the Gospel? You will not find comfort there, till you Luke xiv. 27. ↑ Matt. x. 37. have learnt to love Jesus, and till you feel his yoke easy and his burden light. We fear this sort of religion without real devotion to the Saviour, is not confined to worldly people-we are convinced that these roots of bitterness are springing up in many Christians unconsciously to themselves-they are seeking only their own gratification in the Bible, and would readily abandon their Saviour if they thought they could do without his grace, or the consolations of his word. Can we then feel surprised at the small progress we make in the work of love, "* in. that holiness without which no man shall see the Lord?" 66 Others are disposed to fall into a different error; when they see God's children subject to the misfortunes of life, like Asaph in the 73d Psalm, they seem offended at it. How, say they, can the Almighty expose his child to these trials, while such a person who is living without care of his immortal soul, is enjoying prosperity! "+I was envious at the foolish when I saw the prosperity of the wicked."-" They are not in trouble like other men, neither are they plagued like other men." Therefore his people say, "How doth God know, is there knowledge in the Most High? Behold, these are the ungodly that prosper in the world, they increase in riches."-"Verily I have cleansed my heart in vain, and washed my hands in innocency."-"For all the day long have been plagued, and chastened every morning." They are inclined to say to the suffering Christian with Job's * Hebrews xfl. 14. ↑ Psalm lxxiii. 3, 5, 10, 11, 12, 13, 14. |