cumstances in which we are placed, but there is one feature developed in it which might, with great advantage, be impressed on both, viz. that there is a distinct and specific object in view. This may be the case in more extended petitions, there may be all the various branches and properties of prayer brought into use, and employed chiefly (perhaps not exclusively) upon one great, leading object. When this is the case we are more likely to have what we desire.

And

X. But let us see how it succeeded in the case before us. "Go thy way." This in some circumstances would be equivalent to a refusal, but in others it is the same as saying, "thou hast nothing left to wait for." as in the case of the centurion, "Go thy way, thy son liveth," so here the expression is followed by a declaration, "Thy faith hath made thee whole." It is almost needless to say here, that faith, whether we contemplate it only as an exercise of the mind, or as the gift of God, is not represented as the meritorious or even procuring cause of the blessing, but as the appointed medium through which every answer to prayer must be expected,-it is the empty hand held out to receive. But where is the beggar, who on holding out his hand, would take credit to himself as having earned, still less merited, the benefit?

In some instances the miracles of Jesus were performed through an intermediate process, as in the case of the man born blind, whose eyes he anointed with clay; but it is of the very nature of miracles, that they are not dependent on any process whatever; the immediate relation of cause and effect is dispensed with, or they would not be miracles. But what a word to this poor man! "Let there be light, and light was.” "Go thy way, thy faith hath made thee whole." The words acted like an electric shock. What sensations! what raptures! what scenes opened to view! A new existence suddenly dawned upon him. A new and boundless field of relationships expanded itself before him; if he were born blind the effect must be overwhelming almost appalling; if otherwise, it must

have been as the resuscitation of old and endeared scenes, the reviving of the earliest and most sacred associations, or as the emotions which overpower us on revisiting the spot consecrated by the recollections of childhood and youth.

Can we leave this affecting scene without bestowing a thought upon the blessed transition of the sinner from "darkness to light?" This is beautifully expressed in the epistle to the church at Corinth. "God who commanded the light to shine out of darkness hath shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." The besotted ignorance of the natural man, both of himself and God, and his insensibility to the character and claims of true virtue, can only be illustrated, and that very feebly, by a comparison with the case of the blind; and the surprise and joy which so often accompanies their conversion is very suitably set forth in the recovery of such. To the remembrance of this, the apostle very feelingly appeals in his remonstrance to the Galatian Christians, "Where is then the blessedness ye spake of?" Well may such exclaim, "Old things are passed away, behold all things are become new.'

An attentive perusal of the miracles of our Lord will lead us to observe that the concluding part of these moving scenes supplies a more striking test and illustration of character than any other; because matters being then brought to a crisis, there remains no more for the mind to speculate upon,- -no unfinished evidence upon which the judgment may be suspended. The feelings also, as far as they may have been in operation on either side, are matured. And there are two classes of persons, the developement of whose character and feelings is anxiously looked for. The first will be the immediate subjects of the benefit, the other the bystanders. It would appear at first sight that whatever were the case with the latter, the former would promise a uniform result, at least so far as grateful acknowledgment and devoted attachment to their

benefactor is concerned. This is not, however, the case; and while the sacred historian is silent respecting some characters, leading us to infer that there was no very marked expression of gratitude, he records, to the disgrace of human nature, instances of their basely departing, unmindful of any consideration but such as centred in themselves. One example is recorded of ten persons, of whom only one returned to give thanks and to glorify God. Other instances occur of thankfulness and personal attachment which do not appear to take a pious turn; but here are both. Bartimeus does not take Jesus at his word, "Go thy way," but follows him and glorifies God. So if we have received

signal benefit from God,-if the eyes of our understanding are enlightened, let us neither be ashamed nor afraid to "follow Jesus" through evil and through good report, and on every remembrance of our former condition say, "Not unto us but unto thy name be the glory."

Nor are its results of less importance to the other description of individuals. Spectators of benefits received by others cannot be mere spectators. They are either softened to conviction and conversion, or hardened in sin against God. "For judgment I am come into this world, that they which see not might see, and that they which see might be made blind." Happy indeed is it for those who are led to join the praise to God which is elicited by the contemplation of these his wonderful works, and doubly blessed is he whose new and warm ascriptions of glory to God, excite his friends, his family, and neighbours, to the same delightful employ. "This day is salvation come to this house." "We will go with you, for the Lord hath spoken good concerning Israel."

How powerful for good or evil are the associations of the weakest of God's creatures! How often do we see the shallow and contemptible mind influencing its intellectual superiors in the way to perdition! So in the great work of restoration to the authority of God

it stands at once a record of divine sovereignty and power, and a source of encouragement to the humblest soul, that "God hath chosen the weak things of the world to confound the things that are mighty."

XIII.

THE DUTY OF CHRISTIANS TO THE MEN OF THE

WORLD.

COLOSSIANS iv. 5.

"Walk in wisdom toward them that are without."

BY THE LATE REV. ROBERT HALL.

THE former part of this epistle contains many striking remarks on the great leading truths of religion— the latter abounds in general observations on the conduct which Christians should manifest towards each other. In the passage before us we have a precept of a different kind-a precept to regulate our conduct towards the ungodly. In the times the apostles wrote, the line which separated the church from the world was very distinct; those who did not openly avow attachment to Christ, were to be considered as enemies. These two classes comprehended all mankind, of every rank and degree. Such remarks will, in fact, apply to present times, with a slight qualification. There has another class of character sprung up:-persons who do not make an open profession of religion, but manifest a general interest in its concerns, and would be shocked to be reckoned among its foes. This precept, therefore, does not suggest any particular line of conduct to be pursued towards them, but towards those who are confessedly strangers to the commonwealth of Israel; who, whatever may be the

amiable qualities they possess, make no pretensions to religion, and are truly of the world.

Now, in reference to these persons, who are in the text described as being without, we are to walk in wisdom; that is, we are to conduct ourselves in such a way, as will prevent these persons from drawing any argument from our deportment unfavourable to Christianity, or which may serve as an excuse for their own hostility to it. And here, I may remind you, that this wisdom cometh from above, it is first pure, easy to be entreated, without hypocrisy, and full of good fruits. The gospel is not only intended to benefit the Christian personally, but to exert an influence over a large sphere, by the manifestation of its power upon the heart and life.

We are to understand by the phrase to walk, a constant tenor, or course of action. It is intended to express a habit of life, a constant deportment which is pleasing to God, and calculated to promote the great ends of religion. To those who are without, the disciple of Christ sustains a moral relation. The rules of virtue which all laws recognise, are to be maintained by virtue of their relation to the order and peace of society, irrespective of the obligations of religion. As the kingdom of Christ is not of this world, we do not judge those who obey all laws but these; for them who are without, God will judge. While we have no right to compel men to come into the church, we have very important duties to discharge towards them.

There is a divine armour provided for the Christian, and there are weapons both of attack and defence. Our duty to the men of the world, and our use of our spiritual armour, will depend very much on the position in which we are placed respecting them. As we

ought to take care of ourselves, so we ought to act towards them in that way most likely to produce a favourable impression on their minds. If inconsistent conduct does great mischief, a conduct which becometh the gospel of Christ will be productive of great good.