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THE CONNECTION BETWEEN BODILY DISEASE AND SIN.

141

force of law, especially if it fall in with the naturally ject in the light in which Scripture itself presents it, evil tendencies of a child's mind.

we shall find no great difficulty in seeing that the 5. No mortal man can satisfy the domestic thirst prophet and evangelist are entirely at one, and that for pastoral visitation. Do not, therefore, complain of him for not coming oftener, who has one hundred it is only men's hasty, partial, and superficial views and ninety-nine other families to visit, besides duties

which incline them to think otherwise, by seeking to to the sick, the poor, the recently dead, and the divide what God has inseparably joined. newly afflicted, to say nothing of the numerous insti- It is not necessary, neither is it our purpose, to tutions of the age, which require a kind of ubiquity enter into a close examination of the words of the in a man that can be only in one place at a time. When the pastor comes, waste not a word either in

prophecy; but it is not unimportant to mention that apologies or complaints. The former lower you in

the evangelist, in quoting them, departs from the his estimation, and are worse than the original Greek translation, which was then in current use, offence, if any you have committed. The latter, if and gives another, which, of course, must have been directed, however gently, against him, discourage him intended to present a more exact and faithful copy of from coming again. "I thought you was never

the original. Now, if we look simply to the words of coming,” says a pleasant lady. “I really supposed you had entirely forgotten us," exclaims another.

Isaiah, it may seem doubtful whether by the things Yet these may have been most frequently visited.

to be borne and carried were meant bodily or spiriExpel not the children from the room when the tual evils, though the first of the two expressions is minister comes, for fear they will mortify you. If commonly used of bodily troubles, and the second they have been taught to behave at family prayer, denotes pains or sorrows generally. When the evanund at other times, they will show their good breeding, and be quiet now.

gelist, however, puts “ sicknesses” or “diseases" for It is your business to ask the pastor to pray. For the want of this invitation

this second and more general expression, the fair and many a man, though improperly, has made a prayer

natural conclusion is, that bodily things are meant less visit. If there are servants, give them the privi- in both expressions. No doubt, "sickness" is somelege of being present. Some pastors are very diffi- times used in other languages, as well as our own, of dent. Put them at ease, and help them in every spiritual disorders; but it is not commonly so used, suitable way. They will appreciate your kindness,

and never unless, from the connection or otherwise, and come again. If any of your family are seriously impressed, let him know it, and be thou serious too.

we can easily understand such to be the case. So Let thy conversation be holy, not trifling, nor even

that whatever learning might be employed to estabcommon-place, at such a time. No etforts can be lish a different sense for the prophet's words, and a too earnest to save a soul.

good deal has sometimes been employed, we have in 6. If it be possible, always be in your place, not the very meaning the evangelist puts upon them, to only in the church, but at the prayer-meeting. These punctual ones are the true supporters and en

say nothing of the application he makes of them, couragers of the pastor. He loves to see them pre- plainly his authority, which is that of the Spirit of sent, as much as he is troubled to think of them as God, for asserting that it was bodily infirmities, and absent.--V. Y. Observer.

bodily pains or sicknesses of which the prophet spake.

But then, since these infirmities and sicknesses THE CONNECTION BETWEEN BODILY

were described as ours by the prophet, and by the DISEASE AND SIN.

evangelist are regarded as, in part at least, belonging

to the diseased wbo came to Christ to be healed, the BY THE REV. PATRICK PAIRBAIRN, SALTON.

question arises, How could they with propriety be * He cast out the spirits with his word, and healed all that said to be borne and carried by Christ ? Do these

were sick; that it might be fulfilled which was spoken expressions merely intimate that they were simply by Esaias the prophet, saying, Himself took our infir.

removed by Christ, like a burden lifted up and taken mities, and bare our sicknesses.”—Matt. viii. 16, 17.

out of the way? We might say 80, perhaps, if we Is this passage there seems, at first sight, to be a had only the words in our own language to look at; confounding of things which materially differ. The but those in the original are more express, and canthought is very apt to present itself, when glancing not fairly be understood of anything but a taking hastily over the words, that the application which personally upon one's self. They represent the Mesthe evangelist makes of the prophecy he quotes from siah as in a manner removing the infirmities and the 532 chapter of Isaiah is not only beneath, but pains in question from the shoulders of others, whose somewhat beside its proper meaning; and that it they properly were, and placing them on his own. was evils of a far worse kind than the pains and sick- But how could this be said of the Messiah in regard nesses of a mortal body which Christ was predicted to the bodily diseases of his people? How could it to come, and actually did come, to bear in our room properly be said, even of those he healed in the days and stead. Hence it has been imagined by some of his flesh, which he merely removed from the perdivines, not very strict in their views of inspiration, sons affected with them by the word of his power? that the evangelist merely accommodated the words And when they are spoken of as personally borne of the prophet to the occasion of Christ's healing the and carried by Christ, are not those bodily diseases sick; while others have thought that there was a regarded as if they were actually one with the spirikind of first, though very low and imperfect fulfil- tual evils, the sins, which Christ did indeed take upon ment of them in that work of Christ, without pre- himself, that he might bear the penalties due to judicing thereby the much higher fulfilment they them? received in his atoning death. If we view the sub- Unquestionably, it is somewhat in this lighé that they are regarded; but that, on purpose, not by mis- out the connection between the diseases of the body take, as if things essentially different and discon- and the sin of the soul, when he addressed the paranected were thrown together-as if what could with lytic that was let down upon a couch before him, propriety be affirmed only of the one were incorrectly with the words: “Man, thy sins are forgiven thee." spoken of the other. But to see the matter in its For there he views the disease and the sins as in a true light, we must take a look below the surface, manner one lump-deals with them as inseparably and especially keep distinctly in view the connection linked together; so that the one being removed, the between disease and sin, as unfolded in other passages sins being forgiven, the disease must of necessity disof the Word of God. That there was a very close apppear too—the righteous God who, to mark his connection between them under the Old Testament displeasure of sin, had sent the disease, could not but dispensation, so that the forgiving of the sin and the remove it again, when the sinner was forgiven his removing of the outward trouble or affliction went iniquity. hand in hand, is clear to all who have given the least Now, it is precisely this connection between sufferattention to the subject. And hence such prayers of ing and sin—this, and nothing more, nothing else-the Psalmist as this : “ Look upon mine affliction and that the evangelist seeks to indicate, when he demy pain, and forgive all my sins;" and sueh Psalms scribes Christ's healing of diseases as a fulfilment of as the 6th, which implore, at the same time, de- the prophecy : “ Himself took our infirmities, and liverance from the Lord's hot displeasure, and the bare our sicknesses." It is true that the prophet removal of severe outward distress. But we are en- there delineates the Messiah as the surety and subtirely mistaken if we suppose such a connection be- stitute of guilty men—as bearing in his afflicted, sor- i' longed only to the Old Testament state of things, or rowful, and suffering condition, the plain manifestaspeak of the views and feelings to which it gave rise tions of God's displeasure; these, however, as due to as peculiarly Jewish. In the days of our Lord there us, not to himself—the deserved punishment of our were certain misapprehensions among the Jews upon sins. He sees the Messiah as a personification of the subject, which he undoubtedly sought to correct, disease. -a plague-stricken man of sorrows, because and in particular, the idea that every great calamity the fearful load of human guilt met and concentrated

was to be regarded as the judgment of Heaven upon itself in him. But that he did thus take upon him some special, heinous crime; so that persons visited the burden of man's guilt, to suffer and atone for it,

with more than ordinary troubles must have been afforded a reason, the only valid reason, why he could, sinners of the most flagrant kind. Hence, in refer- interfere, either with sin itself to pardon it, or with ence to the question of the disciples concerning the the bodily evils and distempers which were its conseman that was born blind, whether he or his parents quences and signs. These bodily evils and distemhad sinned, that such a calamity was inflicted on him,pers are the visitation of God on account of sina the reply of our Lord was: “Neither hath this man part of the revelation of his righteous testimony sinned, nor his parents, but that the works of God against it; and he who can put forth his hand to reshould be made manifest in him." There had been move the visitation can be none other than he who no sin, in the sense understood by them; that is, no has taken upon him, and is able to satisfy for the sin particular, heinous iniquity, on account of which the itself; while doing the one, he was giving substantial visitation of blindness had been sent, though still proof that the other was sure of being accomplished. his blindness, being a disorder, an evil, was an unde- In short, it was simply because he came to suffer in niable proof that he was by nature “a child of the room of men what was due to their sins, that he wrath even as others"_" conceived in sin, and shapen could remove from men any portion of the sufferings in iniquity.” With the same view, also, did Jesus which their sins had brought upon them. shape his reply to the persons who reported to him Though there is truth, therefore, it is not by any the case of the Galileans, whose blood Pilate had means the whole truth, which is here expressed by mingled with their sacrifices, charging them not to Calvin, when he remarks : " In the miracles which suppose these greater sinners than others, or even Christ performed by healing men's bodies he gave & than themselves, but to consider that unless they re- specimen of the saving benefit which he brings to pented they should likewise perish. This very charge, our minds, and hence Matthew transfers to the symhowever, implies that they were all sinners, and sin- bol what properly belonged to the matter and truth ners to such an extent that calamities of the kind itself.” The cures Christ effected upon men's dismentioned were no more than their deserved portion. eased bodies were doubtless the symbols of the cures he But this thought, implied there, was more distinctly specially came to effect upon their distempered souls. brought out on another occasion by Christ, when he None but the blindest hearts could fail to perceive exhorted the impotent man, whom he found and re- this. For all Scripture testified of Messiah as coming stored to health beside the Pool of Bethesda, to " go to do the work, not of a bodily physician, but of the and sin no more, lest a worse thing should come to great restorer of a fallen world; so that the bodily him;" plainly teaching that he had already suffered cures he performed could never have been intended becuuse he was a sinner, and that if, after the won- to stand by themselves; they must have been designed derful deliverance wrought for him, he should now to be symbols of something higher and better and addict himself to the ways of sin, he might expect symbols, too, that should have been the more easily even a heavier visitation than that from which he had understood by the men of that generation, as they been delivered. Nay, on another occasion again we were accustomed from their childhood to symbolical find Christ proceeding a step further still in pointing instruction, and were constantly taught to look

ADVICES TO A MOTHER.

143

rough the outward circumstances and relations of transgressions, and healing the backslidings of his he body to the internal and spiritual ones of the people. O that this goodness of God were not ul. In this point of view, every subject of disease abused to make us insensible to the greatness of our Christ restored to health proclaimed his purpose to sing, and forgetful of the fearful judgments which bolish the curse of sin-his mission to seek and to they have exposed us to inherit! And O that all Are that which was lost.

the pains and disorders in our bodies, and the troubles But still something more than this is implied in the and calamities in our condition, were sanctified to eclaration of the evangelist, even that there was an make us feel the exceeding sinfulness of our sins, as ctual fulfilment of those words of the prophet in the well as their inherent bitterness to our souls, and ziraculous cures performed by our Lord upon men's lead us the more earnestly to apply to the good odies. It as much as affirms that he had already Physician, who alone can cure the hurt they have isibly entered, to some extent, upon the work of our produced in our condition ! deliverance, and that, along with the removal of those vodily diseases, he was carrying away, as he had

ADVICES TO A MOTHER. harged himself with, the sins of which they were be fruits and indications. An exchange is denoted, The influence of a mother upon the manners and

(From a Letter from Dr Grifin to his Daughter.) both by the prophet and the evangelist, between salvation of children, especially the latter, is pro what is ours and what is Christ's only with this bably greater than that of all other created beings difference, that the prophet more immediately refers united. On you, then, it chiefly depends, under God, to its effect on Christ, and the evangelist to its what your children shall be in both worlds. If you effect on us. Christ comes into the world with lose your authority over them, you lose, of course, the all our transgressions laid upon him; and therefore, lose the choicest means which God has appointed for

chief part of your influence, and then your children as sorrow and suffering, even unto death, are the their happiness here and hereafter. If you once wages of sin, these in their most appalling and ag- form such habits of management as to lose your augravated form must be gathered into his condition thority, you never can regain it; for not only yo'ır -all that is properly ours in that respect must be

own habits will stand in the way, but the confirmed me his. This is the representation of the prophet. habits of depraved and untamed children, who will nd the application made of it by the evangelist ing period. Two or three years to come will settle

no longer brook restraint. The present is your formsimply teaches that, as Christ, at the time referred the question unchangeably (especially if the habits to, had begun to manifest himself to Israel by the are wrong), whether you are to have a government removing of what was properly ours—the evils and which will form your children to honour, and glory, distempers which were the offspring of sin-le there and immortality, or one which will leave their cor! by clearly showed that he had entered on the work of ruptions to take their natural course. God will cer

tainly hold you answerable for those young immorour redemption; not merely taught, as by so many tals, and for the distinguished talents which he has symbolical acts, the higher blessings we had reason to given you for their benefit. If you have any piety, expect-salvation from sin itself—but that he was my dear child, let it be brought to this bearing. even now actually grappling with the mighty evil, Make the management of your children the object of and so far making it his own, since only on the ground your most anxious exertions, and the subject of your of his substitution for our guilty souls could he have agonizing and unceasing prayers.

I have not time to go into a full treatise on family interfered to remove the disorders, which were the government, but will lay down the following rules for just fruit and recompense of our sins. He lifted off your daily and prayerful examination:from men's shoulders the guilt of sin with its atten- 1. Exercise your authority as seldom as possible, laat evils, because he had taken both upon himself, and instead of it employ kind persuasion and delibeand in his own person would bear the mighty load.

rate reasoning; but when you exercise it, make it

irresistible. Perhaps a question may now present itself to the

2. Be careful how you threaten, but never lie. minds of some as a kind of objection to what has been Threaten seldom, but never fail to execute. The j'said-that if the diseases and troubles of the body are parent who is open-mouthed to threaten, and threat

thus closely connected with sin, why were such things ens hastily, but is irresolute to punish, and when the then, or why are they now visited only upon some ?

child is not subdued by the first threat, repeats it

half a dozen times with a voice of increasing violence, why is not every unforgiven sinner stricken with disease? The answer is to be sought wholly in the for- prit, will certainly possess no authority.

and with many shakes and twitches of the little culbearance and mercy of God, to which alone it is owing 3. Avoid tones and gestures expressive of agitation that even the wrath to the uttermost has not already for trivial matters indicative of no depravity, and infallen upon us. Those who suffered the visitation of dicating only the heedlessness or forgetfulness o sore disease in our Lord's time, or who now suffer it

, children, or perhaps nothing more than is common could have no reason to say that worse things had all such cases the tones should be kind and persuasive,

to all young animals—a love to use their limbs. In happened to them than their sinful condition de- rather than authoritative; and the severity and even served; nay, it would well become them to say, How the gravity of authority should be reserved exclumuch more still might be laid upon our loins, if we sively for cases of disobedience or depravity, or for got the full desert of our iniquities ? And those who the prevention of serious evil. A perpetual fretting bare either comparatively escaped such visitations, their hearts, and totally destroy parental authority

at children for little things will inevitably harden or have experienced them, and again been delivered and influence. There never was a fretting parent, from them, are only the more called to magnify the who often threatened and seldom performed, that grace and loving-kindness of God as passing by the had a particle of efficient government.

4. Establish the unchanging habit of not com- boy. “Well, my clothes were neither worn by birds manding a child but once. Cost what it may, break nor worms." the child down to obedience to the first cornmand. " True," said a sheep, grazing close by," but they And when this is once done, if you are careful were worn on the back of some of my family before never to let disobedience escape punishment of some they were yours; and, as for your hat, I know that kind or other, and punishment that shall be effec- the beavers have supplied the fur for that article; tual and triumphant, you will find it not difficult to and my friends, the calves and oxen, in that field, maintain your absolute authority.

were killed, not merely to get their flesh to eat, but also to get their skins to make your shoes."

See the folly of being proud of our clothes, since WHICH WOULD YOU CHOOSE?

we are indebted to the ineanest creatures for them! The world looks upon some of their families coming and even then we could not use them, if God did not out like a fresh blooming flower in the morning; give us the wisdom to contrive the best way of making their cheeks covered with the bloom of health; their

them fit to wear, and the means of procuring them

for our comfort.—Cobbin. step bounding with the elasticity of youth-riches and luxuries at their command—long bright summer days before them; the world says, There is a happy soul. God takes us into the darkened room where

SCOTCH SABBATHS. some child of God lately dwelt. lle points to the I have heard many curious stories illustrative of pale face where Death sits enthroned—the cheek that veneration with which the Sabbath is regarded wasted by long disease—the eye glazed in death-the in Scotland. Let me mention one or two. A geolostiff hands clasped over the bosom-the friends stand- gist, while in the country, and having bis pocketing weeping round, and he whispers in our ears, hammer with him, trok it out and was chipping the “ Blessed are the dead !” Ah, dear friends, think a rock on the way-side, for examination. His proceedmoment, whether does God or you know best ? ings did not escape the quick eye and ready tongue It is a happy thing to live in the favour of God-to of an old Scotch woman. “What are you doing bave peace with God—to frequent the throne of there, man?” “Don't you see? I'm breaking a grace—to burn the perpetual incense of praise-to stone." “ Y'are doing mair than that: y'are breakmeditate on his word—to hear the preached Gospel — ing the Sabbath." to serve God-even to wrestle, and run, and fight in Another old woman's inquiry of one who, on the his service, is sweet. Still God says : “ Blessed are Sabbath-day, passed her on the road, singing as he the dead.” If it be happy to have his smile here, went, was equally characteristic. It was very brief. how much happier to have it without a cloud yonder / “Songs, man, or psalms?" Now, I am well aware If it be sweet to be the growing corn of the Lord that many readers will at once say,

“ What ultrahere, how much better to be gathered into his barn! severity!” and will be only able to see something If it be sweet to have an anchor within the veil, how absurd and ridiculous in these sayings. Others, much better ourselves to be there, where no gloom among whom I readily number myself, will view can come!“In thy presence is fulness of joy; at them in a light altogether different--as apt, amusing, thy right band are pleasures for evermore.” Even and characteristic, no doubt, but as most valuable Jesus felt this : God attests it. “ Blessed are the testimonies to the strong religious feeling of the dead."--M*Cheyne.

people, and to that habitual decision with which

many among them carry out those scriptural princi PRIDE IN DRESS.

ples, regarding the observance of the Lord's-day,

which they have imbibed in their childhood, and put A LITTLE boy and girl were once seated on a flowery

into practice from Sabbath to Sabbath during the bank, and talking proudly about their dress. “See,"

course of their lives.- Trench. said the boy, “what a beautiful new hat I have got; what a fine blue jacket and trousers; and what a nice pair of shoes; it is not every one who is dressed so finely as I am !"

POWER OF THE BIBLE. “Indeed, Sir," said the little girl, “ I think I am The mother of a family was married to an Infidel, dressed finer than you; for I have on a silk hat and who made a jest at religion in the presence of his pelisse, and a fine feather in my hat; I know that my own children; yet she succeeded in bringing them all dress cost a great deal of money."

up in the fear of the Lord. I one day asked her how “Not so much as mine," said the boy, “I know." she preserved them from the influence of a father

“ Hold your peace,” said a caterpillar, crawling whose sentiments were so openly opposed to her own. near in the hedge; "you have neither of you any This was her answer : “ Because, to the authority of reason to be so proud of your clothes, for they are a father, I did not oppose the authority of a mother, only second-hand, and have all been worn by some but that of God. From their earliest years my creature or other, of which you think but meanly, children have always seen the Bible upon ing table. before they were put upon you. Why, that silk hat This holy book has constituted the whole of their first wrapped up such a worm as I am."

religious instruction. I was silent, that I might allow "There, Miss, what do you say to that?" said the it to speak. Did they propose a question, did they

commit any fault, did they perform any good action, * And the feather," exclaimed a bird perched upon I opened the Bible, and the Bible answered, reprov. a tree, “was stolen from, or cast off by one of my ed, or encouraged them. The constant reading of гасе. .

the Scriptures has alone wrought the prodigy which “ What do you say to that, Miss ?” repeated the surprises you."--Adolphe Monod.

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THE CHRISTIAN TREASURY.

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THE BELIEVER'S AFFLICTIONS; HIS PROSPECTS; THE INFLUENCE OF THE ONE UPON THE OTHER; AND THE STATE OF MIND REQUISITE TO THE

EFFICACY OF TUAT INFLUENCE.

BY RALPH WARDLAW, D.D., GLASGOW.

11

CONNECTION BETWEEN

THE ONE UPON THE OTHER.

III. The third thing we were to consider is of truth, that a good and a just God will not allow the deepest importance and interest, namely, the them to be sufferers in both worlds; that they

THE BELIEVER'S AFFLIC- are getting their share of want, and grief, and TIONS AND HIS PROSPECTS — THE INFLUENCE OF trouble now, and that it will be made up to

them hereafter. And in proportion to the 1 In the conclusion of our former paper, we amount and variety of their tribulations on

remarked, that it would have been no small earth, is the confidence with which they rest in matter, had the afflictions only been to be their hopes of heaven. Now, how sincere and followed by the “far more exceeding and eternal deep soever the compassion we may feel for the weight of glory.” It would have been much destitute and distressed, we must not suffer had there been no more than this; much to them, without faithful and affectionate warning, have been assured that, when all the troubles to cherish such a delusion; for a delusion, beof earth came to a close, they were to be suc- yond all question, it is—an utter delusion. It is ceeded by “fulness of joy, and pleasures for not according to their conditions and circumstances evermore”—by all the glory and blessedness in the present world, that the states of happiof the heavenly state. But in the apostle's ness and misery awaiting men in the world to representation there is something more than come are to be apportioned to them; it is this. There is a connection between the two, according to their characters—the principles by an influence of the one upon the other. The which, in whatever conditions and circumstanafilictions are not only to be followed by the ces, they have been actuated, and the conduct in glory--they work it out for us. What, then, is which these principles have been practically the nature of the connection and influence evolved. In determining on which side of the thus expressed? How is it that the afiliction impassable gulf they are respectively to have works the glory? The answer to these ques- their place, and in what proportion they are tions is of no light moment, considered in its to endure the misery on the one side of it, or to practical bearings; embracing, as it does, the enjoy the happiness on the other, the question

Lord's ends in the trials of his people, and the will be—not, were you rich, or were you poor? 1 use, consequently, which it is the duty of his

-were you healthy, or were you victims of people to nake of them, and to seek the grace disease ?-were your circumstances prosperous, necessary to their successfully doing so. or adverse ?—but, what were you in principles

On this essential part of our subject, then, and in character?—were you believers in Christ, let it be observed :

or unbelievers ? -- were you renewed in the 1. Negatitely—the afflictions do not work out spirit of your mind, or unrenewed !-were you the glory on any principle of mere compensation. spiritual, or worldly?-or, in the terms of our My meaning will be at once understood, when present passage, to be hereafter illustrated, were I have mentioned the parties whom, in making you of those who “ looked at the things which the observation, I have in my eye. There are are seen and temporal,” or of those who “ looked not a few persons to be found, especially among at things unseen and eternal?” It was not, the poorer classes of society, who, when they let the reader remember, because Lazarus was are labouring under the pressure of severe poor, and outcast, and afflicted, and because the hardships, suffering many and pinching priva- rich man was wealthy, and prosperous, and tions, and, in the midst of these, assailed per-well-clothed, and well-fed, that the one went | haps with personal disease and domestic be- to heaven, and the other to hell. It was not i reavement, appear to found their expectations because Lazarus had “ received” on earth of happiness in a future world on no other“ his evil things,” that he was afterwards “ comground than that of their sufferings in this. forted;” nor because the rich man had received The secret impression is in their minds, and “ his good things” that he was afterwards “torthey flatter themselves into a persuasion of its mented:” but because, amidst his poverty and

No. 13.

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