of palsy, in which the body seems weighed down, and the nerves are unstrung, and therefore, when that burden is removed, life and elasticity succeed. But there is another reason, which is, that the Spirit of God accompanies the word of pardon. Sin is not to be regarded merely as an offence which brings us under condemnation, and that when the condemnation or punishment is removed sin no longer exists. Sin in its nature remains as a disease; a disease which is, indeed, never eradicated, but which is kept down by an opposite principle of health. We must not carry the analogy too close ; it may be sufficient to observe, that although the infection of nature will remain, yet the Holy Spirit visits and dwells in that same body, in which corruption nevertheless exists; and that while there is no actual removal of the old, there is an infusion of a new principle of life, which lusts against the other, and keeps it in subjection. Justification and forgiveness is the consequence of the believer being brought by faith into union with Christ, whereby he is washed in his blood, and clothed in his righteousness, and dealt with as one with Him.. But if any man be thus brought into union with Christ, "he is a new creature." There is not only the outward and relative, but the inward and real change in him, a change which will be as visibly marked as was the outward change of the paralytic. He will leave the bed whereon he lay tied and bound with the chain of his sins under the dominion 4 2 Cor. v. 17.

of his fleshly desires, or in the deadness and indifference of an unrenewed heart; and he will go forth in the energy and activity of a restored man, serving God with all the members of his body, and all the faculties of his mind. We are aware that this subject is one which is attended with difficulties; that it may cast down some, who may think they do not feel that subjugation of their old nature. But, are we therefore to be prevented from stating that it ought to be accompanied by it? that the great object of Jesus is not only to forgive but to heal? that it is not only to deliver from the guilt, but from the dominion of sin, that "the grace of God which bringeth salvation hath appeared teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world?”5 --that "God, our Saviour, Jesus Christ, gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works"? While we should be most careful not to say that which might cast down the really struggling believer, in whom the works of the flesh will appear, and who will often feel constrained to use the language of the apostle, "O wretched man that I am! who shall deliver me from the body of this death?" and who would have no hope but by adopting the apostle's ground of consolation, "I thank God through Jesus Christ;" we should be unfaithful to the cause of truth and holiness, if we did not warn those who continue contented under 5 Titus ii. 11, 12. 6 Ibid. 13, 14. 7 Rom. vii. 24, 25.

the dominion of their sins, that they must be grossly deceiving themselves if they think that they have gone to Christ for pardon and peace. The pardon must precede the cure; but the cure should seal the pardon, and give the assurance that it is complete.

The last point which we have to notice is the effect of this miracle upon the multitude. "THEY WERE ALL AMAZED AND GLORIFIED GOD, SAYING, WE

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NEVER SAW IT ON THIS FASHION.' They saw enough to be thankful for. They saw effects which God alone could produce, and they were not tardy in their praise. This points out what is our duty when we see a sinner delivered from the power and dominion of sin, and endowed with the liberty of a child of God. Whether the translation has taken place from a life of grosser transgression, which the world deems sin; or from a life of unmeaning vanity and frivolity, which while many promote, few will vindicate; or whether it be from a proud and selfrighteous morality which casts the Redeemer into the shade; provided only there be a translation into the kingdom of grace, evidenced by a devotedness to God and a surrender of the individual especially to his service, we should hail it with joy, and ascribe the glory and the praise to him to whom the glory and the praise is due. Be the condition from which the sinner is delivered more or less desperate, the disease more or less confirmed, the cause for praise remains the same; since, without such conversion unto the Lord, none can be saved, and over every

8 Mark ii. 12.

such instance of conversion, there is joy in heaven, and there ought to be joy and praise here. And further, from the effect of this upon the multitude, we are taught the obligation that lies upon every believer to adorn the gospel, and show forth the praises of him who hath called him out of darkness into his marvellous light. It is the manifestation of the transformation that has taken place, that leads others to Christ, and causes them that see it to glorify our Father which is in heaven. The healing of this paralytic may have led many to carry their sick to Jesus. Wherever he went the question would be asked, is not this he whom we remember a poor diseased and helpless cripple? And thus the healing of a sinner may lead to others being brought to Christ for pardon and for grace. God works by means, and though the call must be from himself, it may please him to employ this method of addressing the call to the sinner's soul. St. Paul says of himself that for this cause he obtained mercy, that in him first Jesus Christ might show forth all longsuffering for a pattern to them which should hereafter believe on him to life everlasting. And it was the entire change which took place in his life, and the power of divine grace which was visible in his conduct, that commended itself to the notice of men, and was calculated to encourage the chief of sinners to draw nigh for mercy. In like manner it is by the consistency of our daily walk, and our devotedness to God our Saviour, that we may be 1 Tim i. 16.

91 Peter ii. 9.

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humble instruments in the hands of God to lead others to the great physician and healer of our souls.

May God the Holy Ghost then apply this subject on which we have been meditating, with power to ourselves. May such as have gone to Christ for mercy and for pardon, show forth the power of divine grace, in all they say and do; may their justification be witnessed to others in their sanctification; may they watch over themselves with godly jealousy; may all who name the name of Christ, not only depart from all iniquity, but seek so to order their conversation that others may be led to seek that mercy which they have experienced. May such as are convinced of sin, be led to the Saviour of sinners, and may all who know what Jesus hath done and can do for sinners, help them onward in their way to him. May they imitate the zeal and earnestness of the palsied man's friends, pray for them and with them, and knock loud and long at the door of mercy, where none shall knock in vain. And may all who duly appreciate what God hath done for themselves and others, raise the song of praise and thanksgiving to him who hath delivered and will deliver all those who come to him in simple dependence on the atonement and righteousness of Jesus, "who was delivered for our offences and was raised again for our justification."

2 Rom. iv. 25.