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the first Christians, even a slave-" a slave" to Jesus Christ and his church.

Hence it is his comfort to think, that it is not his duty to be looking after exceptions, and seeking out difficulties, as if all were to be bright and clear before him; this he does not expect, but rather follows meekly and quietly, yet resolutely on, where God and his church seem to lead him, whether he can perceive the reason in every case or no; and though he may be ridiculed very often as dark, ignorant, superstitious, &c., yet he is not much moved thereby, but calls to his recollection the inspired words of the prophet of old, Isaiah xlii., words suitable (as he trusts) to his own case. "Who

is blind as he that is perfect," that is, sincere in God's service, "and blind as the Lord's servant?" Blind, that is, to worldly judgment, dark and ignorant; but before his omniscient Judge he will (he trusts) be dealt with more mercifully. And he humbly hopes that the divine description, may through God's abundant goodness, be realized in his own case. "That the path of the just is as the shining light, which shineth more and more unto the perfect day.'

There is also contained in these words great consolation for the faithful penitent Christian, when he calls to mind that in the present state of things it is but darkness, or at the best but what may be called the morning twilight with us. Some people indeed talk great things, and we often read, in modern popular books, of the vast advances which have been made of late years, not merely in temporal knowledge, but even in spiritual: and books have lately been written to show very confidently that the first Christians, those who were personally acquainted with St. John and other apostles, and even with our Savior himself, that these holy men had not such true evangelical knowledge and saving light, as some modern popular preacher or other.

Far be it from any serious person among us to indulge so vain and preposterous an imagination: but I mention the fact as one proof among many of the perplexed state of things in which our lot is cast, and to show what

need we have to "take heed," (as our Savior warned his hearers) to take heed both as a nation and as individuals, "lest the light which is in us be darkness.""For (as he so solemnly added) if the light that is in thee be darkness, how great is that darkness!"

But, as I was saying, it is a substantial comfort to the sincere and reflecting Christian to remember, that at the best we are but in a kind of morning twilight, the wisest of men, whatever he may fancy, sees into the mysteries of Divine truth "but as through a glass, darkly" and by reflection, as St. Paul says. To those who here walk by faith, not by sight, is offered the blessed hope and promise beyond the grave of seeing their Savior face to face, of knowing even as they are known, in that "perfect day," where there shall be no more night after it, or where to God's faithful servants their sun shall no more go down, neither shall their moon withdraw itself; but the Lord shall be their everlasting light, or rather, where "the holy city, new Jerusalem, "shall have no need of the sun, neither of the moon to shine in it, for the glory of God shall lighten it, and the Lamb shall be the light thereof."

This is that "perfect day" toward which "the path of the just" though here dim and difficult, yet "shineth more and more:' and to look on to this perfect day is ground of solid hope and comfort to the true penitent.

But beside the comfort which this Divine sentence is fitted to impart to humble and contrite hearts, there may also be obtained from it much positive encouragement in our present difficult and perplexing position.

When I say difficult and perplexing, I mean to really and truly sincere Christians, to persons who wish and try to follow the will of Jesus Christ, without regard to popular opinion without, or their own feelings within. To people in general, in respect of religion, I suppose the times are not difficult and perplexing; because every person is quite at liberty to be of any religion, or no religion, just as he pleases. In fact we may say that Christianity is quietly being cast off, except so far as it concerns the temporal interest of the country or of

individuals, and a great struggle is at this moment being made to do without religion altogether if possible. Therefore I say to people in general at this day, religion is not such a matter of doubt or perplexity, but to sincerely serious persons. I mean those who really desire not to feel in God's favor, or to appear so, but to be so (and such we know from our Lord's own prophecy, but few will be), to such persons, in their doubts and anxieties, it is a great encouragement to be assured on the highest authority, what sort of life they ought to try to lead that they are not to expect to have all clear before them at once, but that their path, if they are indeed in the number of the just, the faithful penitent servants of the Lord Jesus, and in him accounted righteous and just before God, that their path must be "as the shining light, which shineth more and more unto the perfect day."

Thus then having a promise of increasing light, so they feel that they ought to have great encouragement to "press forward" as the apostle says, "not content with what they have attained to," or as if they were already perfect."

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They look back to their past faults, not for a mere barren and fruitless lamentation over them, not confessing themselves miserable sinners, and so leaving off, but really considering in what ways they can grow better, positively better.

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For instance, the person who has been in times past used to swear, and still, though he has long left off so miserable a habit, still uses the sacred name of God too familiarly, such an one sets a watch over his mouth and keeps the door of his lips," or rather, like the Psalmist, prays God to do it for him, that henceforth nothing at all may escape him unworthy of that awful Majesty before whom he stands.

The person who has been used to pay some attention to the Lord's holy day and to the sacred rules of the ancient church, takes up more serious thoughts on these subjects, does not merely lament many past Sundays, spent partly or wholly in idleness or folly, in going VOL. II.-16

now to one place of worship, now to another, and now nowhere just as inclination or fancy might lead: all these things he looks back upon with self-condemnation, as indications of a want of real seriousness:-so he does not merely do this-does not rest in this self-condemnation, but resolves to put his mind in earnest to the subject, and in practice to begin a new system with himself, where he sees himself deficient.

The person who has been used to spend more than he need do, on his own personal comforts, as some persons (well-disposed, I mean) do spend more than necessary on eating, drinking, dress, &c.; such an one resolves to be more strict with himself in these respects, and while he exercises over his own temper a wholesome discipline of self-denial, he is able also to bestow his Master's money more immediately to his Master's honor and service.

These are instances, a few among many in which welldisposed Christians are encouraged to endeavor daily to lead a new life (as the catechism says). And thus will their path be that of the just, like "the shining light, that shineth more and more unto the perfect day."

But, as I before said, the sincere member of Christ's church finds in this divine sentence, not only comfort and encouragement amid the many difficulties now surrounding his path there is also in this verse, if closely looked into, implied a very solemn word of caution.

"The path of the just" is as a glimmering light of the morning dawn. The path of the just, that is, the course of life of those whose hearts are as I said, according to the description of the ancient church, "humble, lowly, penitent, and obedient." That such alone can be accounted "just before God through the merits and atonement of their Savior," every page as one may say of the Scriptures, all the rules and doctrines of the ancient church must teach us, if we are disposed to be taught.

Therefore if our life be not one of habitual improvement, if we are contented to go on month after month, and year after year, much as we used to be, supposing

that we are sufficiently safe and need trouble ourselves but little about the result, then surely it cannot at least be affirmed of us that our path is shining more and more toward the perfection of light and holiness, and then surely we have reason to fear that we shall not in the end attain to the resurrection of the just, shall not be numbered with God's saints in glory everlasting.

The verse following the text, as it adds force and energy to the text itself, so is it of a very startling tone; especially it should startle us, if we are too much inclined, as I suppose most people now are, to rest satisfied with their spiritual condition, some on one ground, some on another.

"The way of the wicked is as darkness. They know not at what they stumble." The meaning of which, probably, is, that when men's hearts are not before God "humble, lowly, penitent, and obedient," though they may maintain a fair character in the world, and even be esteemed sufficiently religious, yet without lowliness, penitence, and obedience, their way is as if they were in darkness, they know not at what they stumble.

In God's just judgments they are allowed to object, and find fault, and (in Scripture language) be offended, that is, literally, stumble at they know not what. And their description must be in the end the very converse of the faithful penitent.

While the path of the true Christian is as the morning twilight, which shineth more and more unto the perfect day:

The path of the false Christian is as the evening twilight, which increaseth more and more unto the perfect darkness.

Hence, I say, we have such need of caution, all of us. I say we have equally need of it, whether we feel this necessity or no. Indeed it may well seem, that the less we feel it, the more we need it.

Only let it be our care, as many of us as desire to be faithful members of Christ's holy church, not in name and expression only, but in life and practice; let it be our care to be thus cautious.

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