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from the ground, screamed ziczac! ziczac ! with all the powers of his voice, and dashed him self against the crocodile's face two or three times. The great beast started up, and immediately spying his danger, made a jump into the air, and, dashing into the water with a splash which covered me with mud, he dived into the river and disappeared.

Illustrative of the incapacity of the crocodile to attack a foe whom he cannot fairly face, is the adventure of the intrepid Waterton, when engaged in his memorable wanderings in South America. He relates that, having long desired to capture a living cayman or alligator, he set off with a party of Indians to a point of the river Essequibo, where they were known to be numerous, and there laid the bates and snares judged to be necessary. Failing in their first attempt to attract a cayman, they sailed higher

the river, and there suspended a dog on a hook, at the end of a pole jutting out from the bank above the water. A huge specimen attracted by the putrescent effluvia of the bait, soon made a snap and was hooked accorlingly. Waterton immediately made preparations for landing him uninjured, that he might obtain a perfect skin for preservation. Strict injunctions were given to his attendants not to shoot at or maim the reptile in any way, but to effect a landing with the least possible injury to its skin. All hands were called, and vigorous efforts made to haul the beast on shore by the rope to which the bait-hook was attached. The Indians pulled and the cayman floundered, but as soon as they had hauled him to the bank he made a desperate plunge forward, and threatened to destroy them all. Waterton, with firm hand and fearless in heart, seized a mast belonging to the canoe, and hastily wrapping a sail round it, met the cayman with it, and thrust it between his open jaws. The concussion was so great as to paralyse the cayman for a moment, for he had in fact swallowed a portion of the sail and mast, and Waterton, taking advantage of his perplexity, dashed past his head, and leaping upon his back, rode in triumph on to the dry shore. The cayman was of course soon despatched, and its skin (so we believe, quoting from memory) is still preserved among the trophies of daring adventures at Walton Hall, in Yorkshire.

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Luke xvi. 22. If we have never learnt by experience, we must have learnt from observation, that in this changing world, man is liable to a great diversity of circumstances. And happy is it for us, if we have also learnt that Christianity is adapted to man's condition, whatever it may be. It is never superfluous, but always necessary. To convince us of this, the Bible furnishes us with examples of its adaptedness to all states and conditions. Though Providence has showered upon us its blessings with great liberality, yet without religion, there is still a lack which nothing earthly can supply. And if, on the other hand, Providence has been comparatively sparing in blessings, if we hare religion, there is real, solid enduring bliss within. We have a beautiful illustration of this in the parable before us. The Rich Man had every thing but one. Every thing but the "one thing needful,” this was a sad lack ! It would have been a million times better, to have been destitute of every thing beside and possessed this. But the Beggar possessed this one thing needful, and though destitute of everything else but poverty and suffering, this: sustained him both in life and in death. And when he died, bis humble, patient, trusting spirit, was “ carried by angels to Abraham's bosom.” The case of this tried saint, is highly instructive, and worthy of the consideration of all God's people, in all ages. Because,

1. It teaches that deep porerty and severe and protracted sufferings are not incompatible with sincere and deep piety towards God.

It might not be very difficult to prove that there have been instances in which persons have begged, not because they have been in need, but because they preferred letting their money rust, and their bills become motheaten, in the crevice of a wall, fit only to be a hiding-place



of vermin, and trust to what they could obtain, by imposing on the charitable, rather than use what they had to provide food aud clothing. And there may have been others, who, if without means, they have not been without ability to procure a living by honest labour, yet have preferred begging, though sometimes badly fed, and always badly clothed. But somehow, and justly too, we never had a thought ourselves, and we never heard even the worst enemy the Beggar has, say, or insinuate, that Lazarus belonged to either class just named.

Means he had not, and strength to labour was not his. If he had had either, Lazarus would not have appeared at the gate of the Rich Mau, in the character he did, that of a beggar. The thought would have been insulting both to his manhood and his religion. To deprive the dogs of the least part of their fare, the crumbs and broken fragments of meat that fell from their master's table, while he had the means to buy, or strength to labour for that which would have been more suitable for him, he would not have submitted. It was uncontrollable circumstances, stern necessity, that made Lazarus a beggar. If ever poverty and suffering of the last degree were associated in the experience of one human being, they were in the experience of Lazarus. And, therefore, a more worthy object ou whom to bestow her bounty than Lazarus, Charity never had. Ears that could turn away, and hearts that could resist the appeals of Lazarus, must have been hard and pitiless indeed. And while still at the “Rich man's gate, the dogs," with which he would have been happy to share, came and “licked his sores." What on affecting, heart. rending sight it must have been. Nature, exhausted by want and suffering, gave way under the crushing and killing load. The struggle is over. Life's journey is run. Its poverty is passed. Its sufferings are ended. Lazarus is dead ! Dead at the Rich man's gate, while the dogs licked his sores. His spirit has left its earthly house, and is carried by angels to Abraham's bosom. And his poor body, instead of suffering pain and hunger, lacks only one thing, that is, a grave. A place where it may “ rest in

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hope," the coming of another day, and to Lazarus, and all who like him love and serve God, a happier day, when our Lord Jesus Christ shall change our vile body, that it may be fushioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself.

We see that Lazarus, notwithstanding his deep poverty and extreme suffering, was a child of God, and an heir of heaven. This poor man's soul and body greatly contrasted in the sight of God and man. Man saw a form that was human, but O, how poor, wretched, haggard, and attennated. His clothing scanty and tattered, his walk feeble and slow, his sores large and many, unbound and all unmollified with ointment, which might have mitigated the pain, and prevented the flowing of the blood. He was such an object, as many could only loos upon and weep, while others turned away with disgust. But God saw within that half-fed, half-clothed, suffering body, a precious, priceless soul, which notwithstanding its share in the original depravity common to our nature, and the guilt consequent on the commission of actual sin, was, by seeking and trusting in God's mercy, worthy of a holier and happier world. Worthy of heaven, the heaven of God and angels.

2. It teaches that piety, which submits to patiently, bears up under and acquiesces in the dealings of Divine proridence, though often dark and mysterious, is ultimately crowned with a great and glorious reward.

The ways of Providence are inscrutable, perplexing even to faith and hope, and to everything else, they sometimes seem irreconcilable with, and contradictory of, the deep interest and ardent love which God feels for those who love and serve Him. “How is it," some are ready to ask, “if the earth is the Lord's and the fulness thereof. If the gold and the silver are His, and the cattle upon a thousand hills, and He really di sired the welfare and happiness of Lazarus,-How is it He allowed him to suffer such poverty

in every


and pain ?" And how is it, God allows so many,
age, to suffer so long and so deeply ? Such persons say,
that it is not only improbable, but impossible, that Lazarus
could have been at the time of his deep poverty and
severe pain, a ehild of God, and an object of His love and

Aud they ask for proofs that he was. What proofs
are there ? Are there any? Will they bear the light ?
Bear looking at, and testing. We say that neither poverty,
however deep, nor pain, however severe and long continued,
can be taken as demonstrative proofs that those who are
their subjects are not the children of God, whom He
tenderly loves. On the contrary, they are the proofs
of His love and care for them. But some say, “how can
these things be ?" They are so. But they say, “ assertion
is not proof :" no more is it. But we have proof. The
Bible, which warrants the assertion, furnishes the proof, that
God afflicts His children in love. “ Whom the Lord loveth
He chasteneth, and scourgeth every son whom he receiveth."
If ye endure chastening, God dealeth with you as with
sons ; for what son is he whom the Father chasteneth not.
Furthermore, we have had fathers of our own flesh which
corrected us, and we gave them reverence, shall we not
much rather be in subjection to the Father of spirits and
live, for they verily for a few days chastened us for their
own pleasure, but He for our profit, that we might "be
the partakers of His holiness,.” It may be said again,
" that all God's children are not thus poor and afflicted,
how is it?" We say, there is a great diversity of
character and excellence in God's great family on
earth. And God our Father has a diversity of ways in
dealing with his children, that he may best develope their
character and bring their excellences to light, and at the
same time have the greatest care for their dearest inter-
ests. Some, for instance, are largely gifted with courage,
zeal, and activity, which qualifies them for working hard
and successfully in the Church. And they never seem
so happy, and their excellences never shine forth so
brightly and beautifully, as they do when they are in
“ labours more abundant.” There are others, who are en-


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