secrets of the hearts of men. But to know the hearts, and search out the spirits of men, is the property of God only. It never did, nor can belong to any creature. He who breathed the soul into man, and he only, can know its thoughts and operations. So the Scribes and Pharisees ought to have reasoned; and to have concluded, that he who knew their thoughts was a Divine Person; he who possessed this incommunicable attribute of God must be God; and, of course, had the right to forgive sins. But through prejudice, they overlooked, or resisted both the argument and its consequence.

Our Redeemer then brought the matter to a short issue, addressing himself to them to this effect-In your hearts you accuse me of blasphemy, because I said to this man,' "Thy sins be forgiven thee." But does it not require as great, and as truly a divine power, to restore him to health by a word, as it does to forgive his sins? Does one encroach more on the prerogative of God, than the other? I have said to him, "Thy sins be forgiven thee." That ye may know that I have this power, I will now, " with a word restore him to health and strength." Then said he to the sick of the palsy, "Arise, take up thy bed, and go unto thy house." He spake, and it was done. The man who could not move his limbs, arose at the instant. He who was brought on a bed, carried back the bed on which he had lain. He who had been borne by the strength of others, returned in full vigour-in vigour imparted by his God and Saviour. Light must have been his burden, when God supplied strength to bear it. Light, too, must have. been his heart, when the absolution of God had removed its load of guilt.

This subject deserves the attention of the finest imagination and genius. The tongue of an Archangel would scarcely do it justice. Yet in the light in which my abilities have placed it, I dare trust it to the decision of all reasonable men, whether this miracle ought not to have convinced all who saw it, of the Divinity of Christ? That it failed to do so is no less true, than hard to reconcile with candour. Strange is the perversity of human nature.

Pharaoh's heart was hardened by the miracles which were wrought for his conviction and amendment. The miracles of Christ, though such as no mere man ever did; and the subsequent miracles of his apostles, though wrought in his name, had the same unhappy effect on the body of the Jewish nation: Intended for their conviction, they hardened them in their impiety. Pharaoh sinned against Moses the messenger of God: the Jews against Christ the Son of God. As their guilt exceeded his, more terrible was their destruction. Righteous art thou, O Lord, and just are thy judgments." We see in what they erred, and we know the destruction which swept them away. "Be wise now therefore, O ye kings; be instructed, ye judges" and people" of the earth." "Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way: When his wrath is kindled but a little, blessed are all they that put their trust in him."

7. The last observation I shall make from the text most nearly concerns us all, and I hope will make a deep and lasting impression on us: People who have a high notion of the rectitude of human nature, and of the all-sufficiency of human reason, may, if they please, treat it with ridicule: The pious Christian will feel its truth, and cordially embrace it: It is, that the poor paralytic man who was brought helpless to Christ, is the perfect emblem of human nature. As he was diseased in body, so are we all diseased in soul: To goodness as motionless, as he to bodily action. From nature he could get no relief; and from nature no relief can come to us. To a miracle of grace he owed his recovery; and where he found his cure, we too must find ours. In his distress, God's providence provided friends to carry him where only he could obtain help: Blessed be God, he hath provided means to lead us also to the arms of his mercy. His Word, his Providence, his Ministers, his Church, are the four supporting friends who convey us to Jesus the Saviour, and present us to the embraces of his love. This further advantage we also have-In our helpless state, he disdains not to come to us, by the influence of his grace, by the inspira

tion of his Spirit, by the force of his mercy, by the merit of his sufferings. And O! that he could see our faith; that he could behold our penitence; that he could witness our earnest desire of his salvation. Then should we feel the power of those blessed words, "Son, be of good cheer, thy sins be forgiven thee." And, till this be done; till the absolution of God, in the forgiveness of sins through the mediation of Jesus shall descend upon us, the palsy of our nature must still continue: Nothing else can give health and soundness to us. Nothing else can cure the broken spirit, or heal the contrite heart, or relieve the weary, famishing prodigal from his distress. "Come unto me," said Christ," all ye that labour, and are heavy laden, and I will give you rest."

We see then from whence our help must come. They who feel their malady, and wish to have it removed, will apply for relief; and they who apply in faith and penitence will surely find it in the mercy of God, and through the mediation of Jesus Christ, his only Son, our Lord and Saviour. Amen.

DISCOURSE VI.

BLIND BARTIMEUS.

LUKE Xviii. 42.

And Jesus said unto him, Receive thy sight, thy faith hath saved thee.

THIS is the answer which our Redeemer made to the blind man, who earnestly intreated of him the restoration of his sight. St. Mark gives the history of the same transaction, and nearly in the same words with St. Luke.* From the two accounts we learn, that as Jesus came from Jericho attended by his disciples, a multitude followed him. Blind Bartimeus, who sat by the road side to beg, hearing the noise of many people passing by, inquired the occasion of it. Being informed that Jesus of Nazareth was passing by, he cried out, Jesus, thou son of David have mercy on me. Some of the people desired him to be quiet, and make no disturbance; but, regardless of their admonition, he cried with greater earnestness, Thou son of David have mercy on me. The compassionate heart of Jesus was affected. He stopped, and ordering him to be called, demanded of him, What wilt thou that I should do unto thee? He replied, Lord that I may receive my sight. And Jesus said unto him, Receive thy sight: Thy faith hath saved thee: Or, as St. Mark expresses it, Thy faith hath made thee whole.

The proper inquiry here to be made is, By what virtue did this man's faith procure sight to his blind eyes? Was it by its own power and energy? Or, by calling forth the miraculous power and energy of Jesus to operate upon his blindness, and pour the light of day upon his darkness?

Bartimeus had undoubtedly heard of the miracles of Jesus, and believed that he could cure the blindness of his eyes. He had heard and believed that Jesus was good and gracious, and would not drive from him a distressed object who implored his help. But Bartimeus was blind and could not direct bis own steps. His very disease prevented him from applying where only he hoped to find relief. God's providence befriended him-Jesus, whom he wished for, passed by. He no sooner heard it, but his faith burst forth into action- My relief is at hand-I shall now obtain my wish-I shall receive my sight"Thou son of David have mercy on me." Here was a proper object for the power and benevolence of Jesus. "Receive thy sight" was the gracious answer. The light broke in upon his eyes, and "he followed him, glorifying God."

Bartimeus, in his blindness, is the very picture of human nature: God grant that his conduct may be our pattern. Blind from disease, he was incapable of directing his own steps to obtain that happiness which he longed to enjoy. And which of us can direct his own steps in the way to that happiness which we seek? How often, how generally do we mistake in our choice, and place our hap: piness in that which cannot profit, and seek it where it cannot be found? pursuing shadows instead of substance; phantoms instead of reality? For what better does that man, who places his happiness in worldly enjoyments, and seeks it in this life? What better does the covetous man who thinks to be happy by possessing much? and that he may possess much, spends little, even on himself: To whom the precepts and demands of benevolence and liberality are like swords and daggers that pierce his heart: Who must of course fall under every temptation of injustice, knavery, and meanness, that he may increase his possessions. He cannot be happy, for he cannot be satisfied. He still thinks himself poor, and however fast his hoards increase, his covetousness increases faster, and like the grave, cries incessantly, "give, give."* The God of

* Prov. xxx. 15.