has exerted in enlarging his views, and extending the sphere of his fraternal love. Indoctrinated in the strict principles of Presbyterianism, as maintained by the Secession, he seems to have considered their sentiment of close communion, as narrow, too confining, and as a fettering yoke, which, he bursting suddenly, throws down with exulting contempt, as if now for the first time free and untrammelled, and as if this distinguishing doctrine of Presbyterianism was fit only for the dark ages. (To be continued)

ART. IV. The Man born Blind—Reflections on John IX. God in his wisdom ordered the innumerable cases of human misery, of which we read in the days of our Lord's personal ministry, for most holy ends.

1. That opportunity might thereby be afforded for the miracles of our Lord, which were the visible seal of his commission from the Father. He intimates this much in the third verse: "Neither hath this man sinned, nor his parents, but that the works of God might be made manifest in him."

2. That opportunity might be given for the manifestation of his own divine nature and perfections. John declares it to be the main object of this gospel to show this; (chap. xx. 31;) and one argument advanced is, that he performed such works as none but God could perform.

3. That by the number and variety of men's distresses, when considered in one view, we might have a lively picture of the ruin which sin has brought upon mankind. Blind, deaf, dumb, palsied, lame, maimed, withered, leprous, demoniac, dead, each of these presents some distinct aspect of our case, and altogether, shows the whole man under the most fearful ruin and wretchedness.

4. By the manner in which our Lord performed cures on the body, was admirably set forth his suitableness and all-sufficiency to save miserable and perishing souls. Now when the power of sin and Satan appeared at a height, he had but to touch with his hand, or speak the word, or by the silent act of his will, and a perfect cure was effected in a

moment.

5. By the process of means which he sometimes employed in cures, is represented to us the order of that work, by which a sinner is brought from darkness to light, and from the power of Satan to God. This we consider strikingly clear in the case of this man, described in this chapter.

He was blind from his birth. His blindness was not the result of disease or accident, as might have been the case in many other afflictions that were brought to Christ for healing. Such is human depravity, not acquired after a person comes to the period of moral agency, that we are spiritually blind from our birth. It is very remarkable, that of all the advocates for the purity of human nature in new born infants, none have undertaken to show that they possess true spiritual knowledge, or to explain their spiritual blindness as no depravity of nature.

The

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image of God, impressed on man at his creation, consisted in knowledge, righteousness and holiness; many have contended that men still come into the world possessed of this holiness, but their want of knowledge is undeniable; and is not this a fearful depravity? It is nothing less than to be without God; and how, in that case, can they possibly be conformed to the spirit of his law, "Thou shalt love the Lord thy God with all thy heart," &c.? Where, then, can be their righteousness? They must, by the holy law, that perfect and eternal rule of righteousness, be pronounced positively unrighteous and unholy. He who was born blind, was altogether in darkness, and walked in darkThe disciples asked Jesus, saying, "Master, who did sin, this man or his parents, that he was born blind?" It is obvious, upon the least reflection, that sin is the root whence spring all the evils under which mankind groan; where there is no sin, there will be no sorrow nor sighing; and it is often very easy to trace the connection between men's sins and the afflictions that befall them in the course of their life; but here was a case where it was not so plain-this man suffered the consequences of sin before he had actually done any good or evil in this world, still it could not be for a moment supposed that God would subject a person to suffering who had no sin, either inherent or imputed, therefore to account for such cases as this, we are informed that the Jews (or at least many among them) had adopted the idea that men existed in a certain state of being, previous to their appearance in this world, and in that state were often guilty of such flagrant actual sins, as provoked God to punish them in their persons during their life in the flesh. The question of the disciples seems to arise from some such idea; they thought it might indeed be, that this affliction was sent for some great sin of the parents, some actual sin in which they were beyond others. Our Lord expressly declares this was not the case: "Neither hath this man sinned nor his parents;" they are not sinners above others, as ye suppose from their being afflicted above others; there is a very different reason for this particular dispensation, viz: that the works of God might be manifested in him.

We are surprised at the absurdity of Jews in adopting so heathenish a notion as that of a pre-existent state of men, when they had the light of God's word among them. But let us examine it a little; if we reject the doctrine of the imputation of Adam's first sin to his posterity, and still believe that God is just in all his ways, it will be very difficult to account for those evils that men suffer, even from their birth, on any ordinary principle of reasoning; and the pre-existent scheme might be considered no unphilosophical conjecture on a dark point. Certainly, the Jews and heathens were less absurd in this, than those men of wisdom, under the clearest light of the gospel, who adopt one half of the scheme and leave the rest a blank; who reject the imputation of Adam's first sin, and profess to believe that God is just in all his works, yet afford no explanation of the effects of sin reigning over those who have not sinned after the similitude of Adam's transgression.

Verse 6" When Jesus had thus spoken, he spat on the ground and made clay of the spittle, and anointed the eyes of the blind man with the clay, and said unto him, Go, wash in the pool of Siloam." Our Lord sometimes required a profession of faith, before he performed a miracle of healing, as in the case of the blind man. (Math. ix. 28,)-"Believe ye that I am able to do this? They said unto him yea Lord." Generally he waited for an expression of the desire of the sufferer, hence the

question, "What will thou that I should do to thee? Lord, that my eyes may be opened," &c. But in the case before us, there does not appear to have been so much as an application made to him.

1. This diversity displays his sovereignty, who distributes to every one severally as he willeth, both as to time, manner, measure and kiud.

2. Those cases where Christ would have the sufferers petition, illustrate the connection of faith with the saving benefits of his purchase; they are received by faith alone; but

3. That the miserable sinner may have no ground of boasting, as if this faith at least, were produced by his own power; the case before us presents another point of the great work to our view, viz: the very beginning of it, which was solely and sovereignly by Christ, neither the aid nor even the consent of the sinner was required. If Christ had not gone to find this blind man, how could he ever have sought and found him; unless He, by his spirit, enlighten the mind, the sinner never can see him in his true character, so as to embrace and rest on him; unless the will be renewed also, and the sinner not only persuaded but also enabled by the same power, that is, unless Christ himself work the whole work, it will remain undone.

Christ put clay of spittle on his eyes; a very humble and coarse application we should think, and very unlikely to effect so great a cure; but it was the means chosen by divine wisdom, and that was enough. It was very fit to teach us that the efficacy is not in the means themselves, but by the blessing of Christ, in those who, by faith, attend upon them. The means employed here, were also very fit to call forth the exercise of faith and obedience; for reason never could discover any use in such an application, nor easily be brought to submit to it; but like Naaman of old, would naturally spurn it as inferior to other means of his own choosing but faith resigns the understanding and will to God, in unreserved obedience.

This clay may well represent the ordinary means of grace. These are of a very humble and feeble nature in themselves considered, and even foolish in the estimation of carnal reason. The preachers and preaching of the word as means of opening men's eyes spiritually, turning them from darkness to light, and from the power of Satan to God, have no more virtue or power of their own to that end, than clay of spittle to open the bodily eyes; and both are alike absurd to carnal reasonChrist crucified, and the preaching of him, was to the wise of this world, foolishness. But this means, like the clay in the case before us, derives great importance from the divine appointment, "It pleased God, by the foolishness of preaching, to save them that believe."

Christ said to the man, "Go wash in the pool of Siloam;" as this pool had a significant name, it is used to represent that which is spiritual. It was a fountain rising at the foot of Mount Zion, and very well typified the fountain opened for sin and uncleanness, viz: the blood and Spirit of Christ. Here, one or two things are particularly to be

observed:

1. This washing must be added to the anointing with clay, before. the man receive his sight, and if either be omitted, the effect will not follow, because both had the same appointment. So, if we ply some means, and neglect others, we have no reason to expect the blessing; and all outward means together, will be no more than clay put on VOL. XV.

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the eyes, unless the Holy Spirit work his work in applying to us Christ and his benefits.

2. The man had not yet seen Christ, nor properly known him, though no doubt he had some information concerning him; Christ had proceeded, as we may say, some steps with his work upon him, before his eyes were opened. So is it in the spiritual work. Christ proceeds by anointing the eyes through the ordinary means of grace, before the sinner see him, or know that it is he who is the operator. There may be some general knowledge of him, by information, as it was with the blind man; but the sinner is not first to discover the excellence and suitableness of Christ, and make the first move to embrace him.

3. The man was directed to go to the pool, and to wash, and could do so, even before his eyes were opened; so sinners, in an unrenewed state, are to be directed to use the outward and ordinary means; it is their duty, and they have ability to do so, though as to spiritual things, they may do it very blindly; they may also do it in a certain spirit of obedience, as this man did. Considering the pool as an emblem of the Holy Spirit's work, still the representation is correct; the sinner is commanded to ask by prayer the gift; and in doing so, in such manner as he can, will be like this blind man, groping along in the right way, in which the blessing was never sought in vain. He went away, therefore, and washed, and came seeing."

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"They said unto him, how were thine eyes opened?a man that is called Jesus, made clay and anointed mine eyes, &c. Where is he? He said, I know not." There may be a saving change of heart, a person may have passed from darkness unto light, who still has but a small measure of knowledge, obscure and imperfect views of Christ, and little spiritual acquaintance with him. It was so even with the disciples. We find them, even to the end of Christ's personal presence with them, very dark as to the spiritual nature of his kingdom, his death, resurrection, &c. This man also speaks of him as one to whom he was a stranger: "A man that is called Jesus"-but when the eyes are spiritually opened at all, the light will break in on the mind more and more. When the Pharisees asked him, "what sayest thou of him, that he hath opened thine eyes? He said, he is a prophet." A moment's reflection on what he had experienced, of his power and goodness convinced him that Jesus was indeed sent of God.

"Then again called they the man that was blind, and said unto him, give God the glory, we know that this man is a sinner." The work performed spoke for itself, that it was of God, this was undeniable even by the obstinate Pharisees, but the doer of it had contravened their ideas of duty, and therefore they were sure he was a sinner. "He answered and said, whether he be a sinner or no, I know not; one thing I know, whereas I was blind, now I see." Where Christ savingly opens the eyes, he also sheds abroad his love in the heart; this man had a small measure of knowledge, as we have seen, and he had also a spark of love to Christ, therefore he could not join them in speaking against him; nor hear it without saying a word for him. Whether he be a sinner or no, I know not, that is, I do not know that he is a sinner; his opening my eyes is to me a strong proof to the contrary.

Christ proves himself to be a divine Saviour, in the experience of his people, far more clearly than all the arguments of the learned, and beyond the skill of all enemies to confute. One thing is indis

son.

putable, and spoke for itself, whereas he had been blind, now he saw. Where the power of Christ has been experienced in saving illumination, there will be in some measure zeal for him, and readiness to confess him before men. "Will ye also be his disciples," said he, intimating his own purpose and desire of cleaving unto him. They reviled him, but he was neither afraid nor ashamed, he even increased in boldness and went on to plead for Christ, as in verse 30: Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Since the world began, was it not heard that any man opened the eyes of one that was born blind. If this man was not of God, he could do nothing." What a contrast between this spirit and conduct, and that manifested by his parents; they were afraid to speak on the subject at all, lest they should incur the displeasure of the rulers; they could not even say who had opened the eyes of their The reason of this sinful subjection to men, was, they had not experienced the power of Christ in delivering them from the darkness and misery of their natural state, as he had. The Jews had agreed that if any man did confess that Jesus was the Christ, he should be put out of the synagogue. This was in some respects very proper; for those who declare their acceptance of Christ, therein renounce all righteousness of their own, and cannot belong also to the synagogue of the self-righteous. The words of the man in behalf of Jesus, so plainly amounted to a confession that he was Christ, that they "cast him out," saying, Thou wast altogether born in sins." This was very true, and now that he was enlightened by the power of Christ, he would no doubt understand this better than they did. His original guilt, pollution and helplessness, showed the suitableness and excellency of Christ Jesus to him. It was not exactly true, however, as they meant it, viz: that this constituted an essential difference between him and them. They had no idea that they also were born in sin, that they were blind and helpless as much as he was; they were strong believers in the purity, ability and goodness of human nature, at least as it was in themselves; and as it must be with all who hold such doctrines, it was impossible they could have any right views of Christ, as to his suitableness and infinite fullness, their own need of him, or the exceeding tiches of divine grace in the plan of salvation by him. The whole have no need of a physician, but they that are sick.

One thing, however, is observable, that no person on this occasion thought of ascribing the work that had been performed, to any but to Jesus; it was evidently far beyond any virtue in the clay or the water that had been used; no one considered it as the man's own work by washing; even the Pharisees, with all their notions of human ability, never lay it to him, and in this they were not quite so absurd as their followers in the present day: and the man himself, of all others, was farthest from claiming the praise of it. He had indeed used the appointed means, yet most heartily acknowledges the work to be wholly of Christ; and so will every one who is spiritually and savingly enlightened by him.

In conclusion, if men will be so unreasonable as to maintain that they have opened their own eyes and changed their own hearts it is needless to reason with them; but one thing is certain, that their case, by their own account, is contrary to every example in the word. Their spot is not the spot of God's children. If they will have it, that they can by their own natural power believe, we must let them say so; but they