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that these not uncommon fatal occurrences, which we are from time to time called upon to witness, are sent by Almighty God as punishments for the sins of mankind. They are sent either as direct punishments to the immediate sufferers, or as warnings to those who survive and behold them at a greater or less distance. The present remarks of our Lord remind us of the reply which the same Divine Person made to those who questioned him concerning one who had never been endowed with the gift of sight: "Who," said they, "hath sinned, this man or his parents, that he was born blind? Jesus answered, neither hath this man sinned nor his parents, but that the works of God might be made manifest in him." The truth, therefore, is, that though the numerous casualties which we experience or witness with our bodily senses, are sent by God as punishments for sin, yet is it not hence to be inferred that the actual and immediate sufferers are more sinful than those who have hitherto escaped. The Galileans, who were surprised and slaughtered by Pilate, were not sinners above other Galileans, even above those who told the tale of woe to our Lord; neither were those who were crushed to death by the sudden fall of the tower of Siloam sinners above all other men who dwelt in Jerusalem. If, however, as our Saviour positively asserts, they were not greater sinners than many others, it may naturally be asked, Were they less sinful than many who, up to the moment before us, had never been visited with the destructive power of the Al

mighty? Such a question is reasonable, and suited to our present purpose, and is therefore deserving of a few moments' separate consideration.

In reply to this question, I think it may be correctly answered, that the sufferers who came under the notice of our Saviour were even less sinful than many who had hitherto never been visited by any outward manifestation of God's wrath. Many of them, indeed, may have committed offences of no trifling magnitude; but, for example, to suppose that every individual among the eighteen on whom the tower of Siloam fell, was pre-eminent in sin, would be to entertain a notion contrary to any which could be authorized by our own ordinary experience. The poor blind sufferer, before alluded to, though deprived of a blessing, the possession of which is so essential to the due enjoyment of life, was most assuredly as free from sin as human nature possibly could be, or at least usually was at the period in which he lived. And oftentimes does our own personal experience furnish us with instances of those who though their sufferings and privations be great, yet are they remarkable for their meekness and benevolence, and their comparative freedom from guilt.

From such and similar considerations, therefore, we can only infer that the objects of God's visitations are not always selected from the most sinful among his creatures. Nay, on the other hand, are we well warranted in believing that these visitations come in mercy as well as in judgment. According

to such a notion St. Paul reasons, when he says, "if ye be without chastisement, then are ye bastards and not sons" as though the Apostle had said, then are ye children of wrath rather than children of grace; then are ye children of the evil one rather than children of God. The language of our text, however, is amply sufficient to assure us that though misfortunes, and sudden and premature death, frequently befall those who are comparatively innocent, yet do sinners oftentimes suffer, and sooner or later will they always suffer the just punishment of their offences: " Except ye repent, ye shall all likewise perish."

In conclusion, therefore, it may be observed, that the ways of God, and his dealings with the children. of men, are always just, though they may not be, and though they frequently are not always comprehensible to human weakness. Inasmuch, brethren, as all, even the best of us, are more or less sinful, we are all of us liable to suffer for our offences. And for such a reason does it so frequently happen that we witness distress and afflictions, and premature death, among the best of mortals. The best of mortals, in truth, too frequently err; and too seldom and too inconstantly by prayer, and by other means of grace which are placed at their disposal, resist those sins which, though few, and, humanly speaking, comparatively trifling, are nevertheless sins, and must be treated as such. Too seldom, I fear, do those whom we are pleased to designate good men, reflect that people will hereafter be judged, and even

now, to some extent, are judged by God, not according to what they have not, but according to what they have; that some possess five, others two, and others only one talent! "Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and sinner appear?"*

a 1 Peter, iv. 16, 17, 18.

SERMON XXI.

INDUSTRY, AS OPPOSED TO LUKEWARMNESS, NECESSARY TO SECURE HEAVEN.

ST. LUKE, xiii. 23, 24.

Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able."

WHEN We consider the infinite disparity which exists between God and man, between the creature and the Creator, we must at once perceive that many are the facts with which the human mind must be altogether unacquainted. Of one thing, however, we may feel ourselves well assured, and this is, that whatever may be the fate of the faithless and the disobedient, those who do good, those who perform the commands of Christ, as explained and made known to us in the Gospel of Christ, will hereafter inherit those inconceivable blessings which at present can only be experienced and comprehended by the angels in heaven.

Notwithstanding, however, so self-evident a fact,

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