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"Hear, ye deaf; and look, ye blind, that ye may see." ISAIAH xlii, 18...

IT is very clearly implied in these words, whether we consider them addressed to Jews, or Gentiles, or both, that those who were addressed, both had ears to hear, and eyes to see. They were voluntarily deaf, and blind; and when called on to hear, and to look, that they might see, it is a call to give up their obstinacy, and to cease from their wilful rebellion. Although the passage may have been designed to exhibit the insensibility and blindness of the Jews; and perhaps prophetically alluded, to their rejection of the Lord Jesus Christ; yet, as illustrative of the disposition, and character of the natural heart, it is applicable to sinners of every description. The text may therefore be viewed, as addressed authoritatively, to all sinners. "Hear, ye deaf; and

look, ye blind, that ye may see."

We contemplate

THE CONDITION AND THE DUTY OF SINNERS AS EXHIBITED

IN THE TEXT..

THEIR CONDITION-THEY ARe deaf and blind.

THEIR DUTY TO HEAR AND LOOK, that tHEY MAY SEE. Let us look

1. AT THEIR CONDITION.

Mankind in their natural state, are represented to be both deaf, and blind, and it is a matter of no small moment to determine, in what sense they are so. It is most palpable that a defect as it regards the organs of hearing and vision, cannot be intended. We thence conclude, that the language of the text is figurative. It refers necessarily, either to a natural, or moral disability. By natural disability, we understand that they are born into the world, the subjects of a physical depravity, the influence of which, it is out of their power, even if they were willing, to resist. By a-moral disability, we would be understood, uniformly to mean, a disinclination, or unwillingness to do, what they feel conscious they have the capacity to do. When sinners, therefore, are called on, as the deaf, to hear, and the blind, to see, we are to suppose, either, that they have not the power of perceiving truth, nor of feeling the force of obligation, or, that they are not inclined to embrace the truth when perceived, nor to submit to their own consciousness of obligation. If the former be true, it is difficult to perceive, how they can be sinners, as it would be preposterous to attempt to show, that man cannot feel guilty for not exercising, and improving faculties, and talents, which he never had. A consciousness of guilt, must invariably be attended, with a corresponding consciousness of ability. A physical disability, is as much beyond the power of man to

remove, if he were never so much inclined, as to make a world, by the unassisted energy of his own arm. Were he commanded to make a world, he could feel no obligation, and feeling no obligation, could experience no consciousness of guilt. But not to insist on this point, I remark

1. That, whatever the disability of the sinner, implied in the terms of the text may be, it is not of such a nature, that, in the judgement of his Maker, it has been thought inconsistent to call on him, both to hear, and to see. Let the sinner's condition, and circumstances of depravity be what they may; come to him his present fallen, guilty, and miserable state, through what channel soever, you may please to suppose ; call his sin, infirmity, and his disability physical; deny that there is any difference, in the great, and solemn relation man sustains to his Maker, between what he cannot do, and what he will not do; and what then? are we not still groaning under the deep-seated consciousness of guilt? and anticipating, with dreadful apprehensions, the scene of the judgement, and the day of wrath that is approaching?

It is of use to affirm on this subject, because we may thus become deeply convinced of our guilt and ruin, and be led to lie down, in humble submission, at the feet of Jehovah; but it can serve us no purpose to deny, and project, one, and another plea, to get rid of our consciousness of ill desert, and to quiet our minds, whilst we neglect God; for whatever we may either affirm, or deny, the solemn fact lies on every hand of us, that God views us as sinners; treats with us as sinners; and comes down upon us, with the tremendous threat

enings of his wrath, to awaken us to a sense, both of our inter est, and duty; and to bring us to a timely repentance.

Whatever men may believe on this subject, will not alter the truth of that solemn, and awful affirmation of Job, "Is not destruction to the wicked? and a strange punishment to the workers of iniquity?" Whether God can consistently punish sinners or not, under their present views of the nature of sin, and of obligation, must be settled between them, and their Maker on another day. That God will punish theimpenitently wicked, he has himself declared; and God forbid, that I should doubt for a moment, that he will do otherwise than infinitely right, in punishing them.

Now let sinners remember, that whatever views they may indulge, in the legitimate consequences of which, God may be charged with injustice and cruelty, in what he demands of them, and in the treatment he will extend towards them, they are directly at issue, with their Maker; and let them see to it, that they have their cause well prepared, against the day when God shall rise up. God threatens to punish them if they continue impenitent. They say he cannot consistently punish them, since without their consent, they were born into the world in a miserable and wretched condition. Let them prepare themselves then, with arguments, to meet the Judge, in the last day, on the point at issue between them— We remark

2. That the disability of sinners, implied in their being deaf, and blind, is not such, as to take away their consciousness of guilt. When they feel that they are guilty, they are guilty.

Their feelings are awake to that which is real.

GUILT is predicable, only, of a capacity in an agent, to choose, or refuse; and a consciousness of guilt, can only be felt, when there is a coexisting consciousness of such capacity. Their continued consciousness of guilt, therefore, is an evidence, that their being deaf, and blind, does not make them blameless; nay, that even their very disability is their sin. Of this, their feeling of blameworthiness is a solemn and decisive evidence.

When therefore, in their speculations on this subject, they would justify themselves, on the ground of native depravity, they are at issue with their own consciences, and what an affecting embarrassment will this witness within them, lay them under, when they shall be called on to appear before God in the judgement?

Thence I would observe-

3. That their disability is not such, as shall stay the hand of justice from falling on them; nor such as shall shield them from the wrath divine. God invites them, entreats them, warns them, threatens them. And all, on the ground, that they are inexcusable for not hearing, and seeing, when he requires that they should both hear and see. It would be as inconsistent in God to threaten them now, as to execute his threatenings upon them hereafter, if they were not really guil ty. Whatever their disability may be, therefore, it is not such as will shield them from the wrath and curse of God. No state, nor condition of feeling, possible to them, will be effectual to this end, besides their voluntary, and hearty accep

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