in which God had placed them. Such was the advice I offered, (in all humility,) to one, at whose feet it might be well for me to sit.

This person (let me repeat it, to set all vain curiosity about him at rest) has assured me, that even I, who have received his letter, can never know him, on this side of eternity.

May we all so live, that, through the atonement of a Saviour, and the mercies of God, we may meet this true disciple, till then unknown to us, in the morning of a blessed resurrection; and see him, where the merciful shall obtain mercy; and behold this stranger crowned with glory, and giving praise unto God and unto the Lamb, for ever!

67

SERMON V.

ST. JOHN ix. 41.

"JESUS SAID UNTO THEM, IF YE WERE BLIND, YE SHOULD HAVE NO SIN: BUT NOW YE SAY, WE SEE; THEREFORE YOUR SIN REMAINETH."

THESE words were spoken, on the following occasion. Our Lord had just given sight to one that had been born blind: and this man, for his honest confession, that Jesus had wrought the miracle, was persecuted by the Pharisees, and put out of the synagogue. But he was no loser by his fidelity. For no sooner does our Lord find him thus cast out, and thus injuriously treated, than he calls him to a still higher illumination, than that of nature; even to "the light of the knowledge of the glory of God, in the face of Jesus Christ." Struck with the remarkable contrast, between the happy state of this persecuted man, and the delusion of his persecutors, our blessed Saviour utters these awful expressions: "For judgment I am come into this world, that they which see not might see; and that they which see might be made blind." The Pharisees, perceiving that they were pointed at, reply, "Are we blind also?" They were blind indeed: but not in such a sense,

as could in any way excuse them. Our Lord leaves them, therefore, without even that extenuation of their guilt. "If ye were blind," said he, "ye should have no sin: but now ye say, we see; therefore your sin remaineth.”

The use which I would make of this important passage, as applicable to our own concerns, and to existing circumstances, is the following:

There is a general, and there cannot be too just, a horror of the state of those who avow themselves infidels: I mean of persons, who, educated and living in Christian countries, deny that the Scriptures are a revelation from God, or that Christianity is true. At this moment, especially, when, both in England, and in this country, no small efforts have been making, to disseminate these blasphemous and destructive principles, the public abhorrence of them, cannot be too strongly manifested. This dangerous spirit, now afloat, has, indeed, called forth a counter-spirit, on the side of order and religion, which every good member of society should further, with, at least, his prayers and wishes.

But, after all, laudable as this zeal may be, is there not a still darker shade of guilt, than even an avowed renunciation of the Christian faith? And does not that guilt attach to those, who profess to believe the Scriptures, but who hold the truth in un

righteousness; who own, and yet are proof against, all their powerful claims, and interesting motives; whose affections are not engaged; whose hearts remain unchanged; who profess that they know God, while, in works, they deny him?

To ascertain this point, and bring it to a fair trial, we must, first of all, consider what the Gospel is; what that is, in short, which the infidel rejects, and which the nominal Christian admits to be authentic. The Gospel is the record which God has borne of his Son. The substance of this record is, that, "for us men, and for our salvation,' the Son of the most high God came down from heaven that " being in the form of God, and equal with God, he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." My brethren, these truths are familiar to our ears : but do we endeavour to "comprehend, with all saints, what is the breadth, and length, and depth, and height," of this manifestation of our Maker and our God," in great humility?" Do we pray, that we may know this "love of Christ, which passeth knowledge?" Do we dwell Do we dwell upon these mysterious truths; so as to set before our mind, in life and power, and in the vivid characters of reality and

waking certainty, Christ thus crucified for us? Do we reflect on the severe chastisement which he suffered for our peace; upon those stripes by which we were healed; upon the agonies, with which the Lamb of God shed forth that innocent blood, which made expiation and atonement for our sins? Do we pause, and listen to that still small voice, which speaks to all, who, amidst earthly pursuits and vanities, forget their crucified Lord, and Master; "Is it nothing to you, all ye that pass by? Behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger!" !" Ah! Ah! my brethren, make the case your

own.

How would you like, or how endure, the indignities which your Saviour meekly bore? Would you put up with being scourged and spitted on? Would you patiently submit to be struck in the face, and, in the utmost extremities of pain, and grief, and anguish, to be held forth to the loud taunts and laughter, of an infuriate and inhuman populace? And, yet, these were but a small part of the insults and cruelties, which the Son of God endured, when he was wounded for your transgressions, and bruised for your iniquities.

And now, let the question be fairly answered : Which is the deeper depravity, that of him, who believes, dreadful as the error is, that the Gospel