probably of sickness more than of any other calamity, that it frequently weakens the temper and destroys the spirits, and thus brings on a feeling of selfishness which renders men insensible to any sufferings but their own. This is a temptation against which those who suffer from bodily infirmity should especially guard. They are seldom aware how greatly disease tries the forbearance of those around the patient, as well as the patient himself; and none but those who have had the melancholy experience of attending in the chamber of sickness can be aware how greatly forbearance and consideration are there needed on all sides. Those in health seldom know how many trials of patience arise from the wear and pressure of lingering disease, and the sick are often unconscious of the unreasonable character of their demands and complaints. The duty of bearing each other's burdens should not be forgotten on either side.

Another lesson to be drawn from this part of our subject, is to observe the effect which the Gospel has had in exciting a feeling of pity for those who suffer under bodily distress. There is no mention in heathen times and countries of any public institution for the relief of bodily infirmity. It is only in the precepts of that dispensation which brought life and immortality to light, that we are taught to weep with them that weep, to succour the distresses of others, and to remember those who in this transitory life are in trouble, need, sickness, or any other adversity, as being ourselves also in the body.

This part of the story may further teach us how sinful it is to press our own claims on the attention of others, so as to hinder and exclude those who may be in greater destitution, but may not have the same power, or perhaps the same anxiety, to bring their concerns

under the notice of their richer neighbours. It is by no means the case that those who most urge their own wants and merits, are in reality the most destitute or deserving. Those who possess the means of relieving distress will do well to consider, not so much the loudness, as the justice, of the complaint; and for want of attention to this, it often happens that the poor and needy go away ashamed, while those who have greater boldness, or more cunning, step in before them, exactly as at the pool of Bethesda, the greatest sufferer was left unassisted and uncured.'

We may next notice the conduct of our Lord towards this person. He bestowed on him a cure, which was unexpected and unsolicited, but at the same time, complete and immediate. He does not, however, at once break in upon those feelings of joy which would naturally be raised in his mind, but He gives him leisure to reflect on the mercy vouchsafed, before He presses on him the solemn responsibility thereby incurred to devote the health thus restored, and the life thus extended, to the glory of GOD, and to the working out of his own salvation.

However desirable it may be to awaken sinners to a consideration of their sin and danger, it will always be proper to make choice of a suitable opportunity. There are often particular seasons which might be improved for this purpose, and those whose minds are impressed by the importance of eternal things, will seek for some favourable occasion to urge upon others the value of spiritual blessings. It is not of every word that may be uttered, but of that which is spoken "in season," that Solomon says, "How good is it!"

We shall also do well to notice the conduct of CHRIST in retiring from the presence of this person as soon as

the cure was effected. Most men, when they confer an obligation, love to hear themselves thanked and applauded. CHRIST "went about doing good," not that men might think or speak highly of His power or His mercy, but from a wish to remove earthly evils from their path, and thus lead them to apply to Him for the cure of their diseased souls. His maxim and His practice were in this respect alike: "When thou doest thine alms, let not thy left hand know what thy right hand doeth, that thine alms may be in secret."

II. Having waited for a favourable opportunity, when the first feeling of joy at the recovery of health should leave this person at liberty to attend to more serious concerns, our Lord, finding him in the Temple, addresses to him the exhortation of the text, "Sin no more."

He first, however, reminds him of his cure; "Behold, thou art made whole." Considering how greatly bodily sickness is calculated to prevent our running the race which is set before us, we certainly do wisely to make it a matter of prayer to GOD, that He would deliver us from plague and pestilence, and that He would succour all those who labour under bodily pain and infirmity. In the more distressing and severe maladies to which our nature is subject, it is seldom easy to draw off the mind of the sufferer from his earthly agonies, or to make him anxious for any other blessing than that of a speedy and effectual deliverance from them. When the whole head is sick, and the whole heart faint, it is difficult to fix the mind on unseen things, or to direct the thoughts to that effectual application to the great Atonement which can alone warrant the hope that a saving change has taken place. GOD forbid that we should despair of any man, or that any man should despair of himself; but the instance of the impenitent thief is an awful proof of

the possibility which there is, that signs and wonders, a crucified Redeemer, and an open grave, may fail to produce any real conversion, and that even the hour of death is by no means of necessity a fit or effectualseason to prepare for the day of judgment.

Hence it is especially to those that have been made whole that our Lord would address the exhortation, "Sin no more."

It is not anywhere mentioned of this person that he had been eminently or habitually sinful, nor shall we be warranted in concluding more respecting him, than that bodily disease had hitherto prevented his paying due attention to his chief infirmities and temptations, and to his resisting the sin that most easily beset him. This appears to be the natural and reasonable interpretation of what our Lord said to him, which at any rate intimated, that whatever excuses might have been made for him when the flesh was weak, the return of health and strength should put him on watching against his peculiar sins, so that, with the assistance and direction of GOD's heavenly grace, he might now obtain a victory over the infirmities of temper and of conduct, over every lust of the flesh or spirit.

And be it remembered, that the voice which speaks in the text is still addressed to each of us, and that especially to those who have been delivered from accident or sickness, it says, in a tone not to be mistaken, "Sin no

more."

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"But this," it may be urged, "is an hard saying. The world, the flesh, and the Devil, are strong enemies. who is sanctified by the HOLY GHOST may be delivered from presumptuous transgressions, but as regards secret faults, who can tell how oft he offendeth?"

In what way, then, are we to interpret this command,

so as not to contradict the declaration that there is not a just man upon earth that sinneth not?

When we are told that whoever has a well-founded hope in CHRIST, purifieth himself even as CHRIST is pure, that whosoever is born of GOD, doth not, and cannot, commit sin, that we are to be holy as GOD Himself is holy, perfecting holiness in the fear of God, no doubt many serious misgivings will enter our minds when we put to ourselves the solemn question, "Who is sufficient for these things?" When we consider the subtilty, the power, the malice, and the number, of our spiritual enemies, we might well tremble at the task which is assigned us, and ask, with the Disciples, "Who, then, can be saved?"

If we are to fulfil the injunction of the text, we must take to ourselves the whole armour of GOD; we must be diligent in the use of means, earnest in the improvement of ordinances, guarded in our walk and conversation, and watchful against whatever might cause us to offend. In this way we shall show our anxiety to sin no more, our desire to be kept from transgression, our earnestness in resisting whatever is displeasing to GOD, and our resolution, that, by His grace assisting us, sin shall not reign in our mortal bodies. In this way we may reasonably and scripturally expect, not indeed that every sinful disposition will in this life be entirely and finally extinguished, but that the prevailing desire of our hearts will be to depart from evil. Some sins, the effect of sudden temptation or of temporary inadvertence, will still cling to the nature of all men; but where the dailiness of sin is followed by the dailiness of repentance, there will be an evidence that sin is less and less influential over the heart and life, and that fleshly and earthly desires, though not entirely subjected, are still in the process of