trance of sin into the world. But now the Redeemer's great work is fulfilled, his salvation is more openly revealed and applied, by the publication of the Gospel, with the Holy Ghost sent down from heaven, and sinners hear the voice of God and live. Then all the changes prefigured and predicted in my text take place, and the wilderness becomes a fruitful field. 1. They were once blind, but now they see. The religion of true believers is not the effect of imagination and blind impulse, but is derived from a solid knowledge which will bear the strictest scrutiny, and is the reasonable service of an enlightened understanding. They see God, their apprehensions of him are, in some measure, answerable to his greatness and his goodness, and inspire them with reverence and love. Their conceptions of other things in which they are most nearly interested, are agreeable to the truth. Sin appears to them hateful in itself, as well as mischievous in its consequences; and holiness, not only necessary by the ordination of God, but desirable for its own sake, as éssentially belonging to the true dignity and happiness of man. They know themselves; they see and feel that they are such creatures as the Bible describes them to be, weak, depraved, and vile. Of course, they see the folly of attempting to recommend themselves to God, and can no longer place any dependence on what they once accounted their wisdom, power, or righteousness; and therefore they see the absolute necessity of a Saviour. They see, likewise, and approve the method of salvation proposed by the Gospel, as worthy of the wisdom and justice of God, and every way adapted to the exigences of their sins, wants, and fears. They see and admire the excellence, dignity, and sufficiency of him, on whom their help is laid. His power and authority engage their confidence, his love captivates and fixes their hearts. They see the vanity of the present state, and the vast importance of eternity. In these respects they have all of them a good understanding, however inferior in natural capacity, or acquired knowledge, to the wise men of the world. 2. Their knowledge, so far as they have attained, is not merely speculative, cold, and indistinct, like the light of the moon. The Sun of Righteousness has shined into their hearts. The light they enjoy is vital, cheering, and effective. Because they thus see, they hear likewise. They were once deaf to the voice of God, whether he spoke by his word or his providence; whether in the language of mercy or judgment. But now their deaf ears are unstopped. They are now attentive, submissive, and willing to receive his instructions, and to obey his commands. With them, one "Thus saith the Lord," has the force of a thousand arguments. They desire no further proof of a doctrine, no other warrant for their practice, no other reason for any dispensation, than Thus the Lord has said, This he requires, and This is his appointment. Thus their wills are brought into subjection; and they so understand, as to believe and obey. 3. Further, with their sight and hearing they receive power and activity. Once, they were tied and bound in the chain of their sins, or, like a man benumbed with a dead palsy, unable to move. If they sometimes seemed to express desires that might be called good with respect to their object, they were faint and ineffectual. But now their fetters are broken, the health and strength of their souls are restored, and God has wrought in them not only to "will," but also to "do "according to his good pleasure." It is not more wonderful that a cripple should suddenly recover the use of his limbs, than that a person, who has long been fettered in sinful habits, should be enabled to move and act with alacrity in the service of God. But in the day. of divine power, sinners are made both willing and able. How burdensome was that which they once accounted their religion! how little comfort did it yield them! how little did it assist them against their passions, or against their fears? But all things are become new, since they have attained to a life of faith in the Son of God. Their religious service is now pleasant, and their warfare against sin and the world, victorious. Their obligations, motives, resources, encouragements, and prospects, inspire them with a holy vigour, to run, with patience and perseverance, the race that is set before them. 4. Having their sight and hearing thus restored, and their hearts enlarged to walk at liberty in the ways of wisdom; they are no longer dumb, silent, and sullen, but out of the abundance of their hearts, their mouths speak the language of gratitude, praise, and joy. For though most people have the faculty of speech, and can use, or rather abuse, their tongues fluently; though we are sufficiently expert from our childhood, in the dialects of falsehood, profaneness, and folly; yet, by nature, we are dumb with respect to the language that becomes us, as the creatures of God, and as those who have sinned against him, and yet are invited to seek his mercy. But when grace teaches the heart, then the heart teaches the mouth. When we believe, then we speak, yea, we sing and greatly rejoice; as it is written, "In that day I will praise thee; though thou wast angry, thine anger is turned away." And again, "The voice of joy and thanksgiving is in the taber"nacles of the righteous.” “Let the redeemed of the "Lord say, that he is good, and his mercy endureth " for evert." It is of great importance to examine ourselves by this test, and not to be satisfied with our knowledge of the Gospel, any further than our consciences bear us witness, that it has produced a real, moral change in our tempers, conduct, and pursuits. For there is a knowledge, which is falsely so called. It puffeth up, but edifieth not. Our Lord's declaration deserves our most serious attention: "For judgment I am come into "this world; that they which see not, may see; and "that they which see, might be made blind§." It is very possible, yea, very easy, by the help of books, sermons, and converse, to acquire an orderly and systematic knowledge of divine truths; it may be learnt thus, like any other branch of human science, and the head be well stored with orthodox sentiments; and there may be an ability to prove and defend them, in a way of argumentation, while the heart is utterly a stranger to their salutary influence. Such characters are too common. None make a greater parade and boast of seeing, than these persons. None are more fatally blinded. They smile, with disdain, when they speak of a self-righteousness founded upon prayers, alms-deeds, and sacraments, but are not aware that they themselves live in the very spirit of the Pharisees||, Psal. cvii. 1, 2. * Isa. xii. 1. VOL. IV. † Psal. cxviii. 15. Luke xviii. 11, 12. so clearly described, and so expressly condemned, in the New Testament. Their supposed knowledge of the doctrines which they misunderstand and abuse, is the righteousness on which they build their hopes; and trusting to this, they despise all those who are stricter in practice than themselves, as ignorant and legal; and discover almost as great dislike to close and faithful preaching, as they could do to poison. Though the doctrines of the Gospel, when rightly received, are productive of Godliness, it is to be feared, there are people who espouse and plead for them, to quiet their consciences, by furnishing them with excuses for the sins they are unwilling to forsake. It is not surprising, that they who are displeased with the yoke of our Lord's precepts, should seem friendly to the idea of salvation without the works of the law. The notion of the final perseverance of believers, may afford a pillow for those to rest on, who, being at present destitute of all feeling of spiritual life, labour to persuade themselves that they are Christians, because they had some serious thoughts, and made some profession of the truth, many years ago. So, likewise, in what the Scriptures teach, of the total inability of fallen man, they think they have a plea to justify their negligence and sloth, and therefore are not disposed to contradict the testimony. The invitation and command to wait, and watch, and strive, in the ways and means of the Lord's appointment, they evade, as they think, with impunity, by confessing the charge, and saying, I am a poor creature indeed, I can do nothing of myself aright, and therefore to what purpose should I attempt to do any thing? A minister may preach upon these points, in general terms, and obtain their good word. But if he speaks plainly and faithfully to conscience; if he bears testimony not only |