knowledge of Christian truth is substantial; who, if called upon, are able to give a reason of their faith and profession; yet, if their lives and conduct be not suitable to this their knowledge, if (as the apostle says) they "hold the truth in unrighteousness," then, though they have certainly "light in them," yet, to themselves, owing to their wilful neglect and abuse of the light, to them, personally and practically, it is but "darkness," and so will be found in the end.

In the present state of the Christian world, owing to the general prevalence of error, in protestant countries (as they are called) no less than in those where popery is cherished; in Christian countries generally, I say, owing to the prevalence of mistaken and false notions of various kinds, the substantial knowledge of the gospel is not probably so common as many persons, whether Romanists or Protestants, might imagine.

Be they few or many, however, who possess this sacred knowledge, on whom this real light shines, still they must "not be high-minded, but fear." Light may shine on them, yet to them it may be but darkness-as is implied in the words of the blessed Jesus himselfwe may "have light, yet not believe in the light, nor walk as children of light," and then, surely the light which is in us must be darkness, and how great must that darkness be?

For as when salt has lost is savor, there is nothing else which can recover it, so when the gospel fails to enlighten, either a nation or individuals, no other light can be effectual, there can remain only (as the prophet says) "the shadow of death, even gross darkness."

According to our Lord's awful words just referred to, "If the light that is in thee be darkness, how great is that darkness?" Thus, then, it may seem that, though we have earthly wisdom, skill, or cleverness in any respect, or in many respects; though we may be leading what is called a decent respectable life, with a character for honesty, friendliness, and other social virtues; though we may be able to gratify our imaginations with assurances of inward (and as we think) spiritual

light, feelings of joy, peace, and a sense of the divine love toward us, freeing us from all doubts and fears; and chiefly though we may have a substantial knowledge of Christian doctrine, so as to be able to give an answer to every man who asketh us a reason for our faith and profession: yet, still, it seems to be true; and if true, it is an awful truth; that the light which is in us may be found after all, to us at least, to be but darkness. Thus, a person possessed of great worldly wisdom, knowledge of business, skill in any art or science, may yet, we all know, be totally ignorant and regardless of heavenly knowledge, the wisdom that is from above.

He, therefore, but deceives himself when he fancies that he is in the enjoyment of superior light; the persons whom he looks down and despises as simple and ignorant, are, to the eye of truth, wiser than he with all his wisdom; they are in light, he in darkness.

In like manner, though persons may lead what is called a decent respectable kind of life, maintaining a good character in the world, and taking care to do nothing for which the laws of the land or the customs of society will call them to account. Yet if all the while they are (as is, alas! not uncommonly the case) regardless of their peculiar duties and privileges as Christians; what will their good character avail them in the great accounting day?

What, it may be asked, do such persons give up for the gospel's sake? Where is their humility, their selfdenial, their Christian love? Where appears in all their conduct any evidence of that holiness, without which no man shall see the Lord; without which no man shall see him either here or hereafter; here by faith, or hereafter in glory.

And then, must not such an one be in a state of darkness, however he may flatter himself he has sufficient light? Nay, is it not plain and certain, certain as is the truth of the gospel, that the light which is in him is indeed darkness.

And with regard to another kind of character before referred to, viz., those who are disposed to build too

much on the sandy foundation of feeling; they need to be reminded, though it be indeed difficult to obtain their attention, but they do need to be reminded that the light which is in them, or at least which they think is in them, is after all but darkness.

These feelings, as all must allow, whether they make a person happy or unhappy, may possibly be mere emotion. And if they may possibly be so, then it is plain they cannot be depended on, they have nothing substantial in them; they may last, more or less, for days, weeks, months, or even years; but in the end, when weighed in the balances, they will be found wanting, without weight or substance.

Therefore, I repeat, they are not to be depended on as guides in so great a matter as eternal salvation, for they may mislead a person, and doubtless often do; doubtless under the delusion caused by them, the double mischief I before alluded to is often produced; those who are in the darkness flatter themselves they are in the light; while those who in God's sight enjoy the light, the light of his favor and protection, yet feel themselves in darkness and almost in despair.

But chiefly it concerns us all to remember, that it is at least possible for a person to possess a substantial knowledge of Christian truth, and yet to be all the while practically in the dark, or, according to our Savior's emphatic expression, "walking in darkness." Such an one's knowledge of the gospel may be so far substantial, as that he may possess correct views of the doctrine of the gospel as founded in the Scriptures, and held by the catholic church of Christ from the primitive times to this day—I say, a person may be able to take a correct and masterly view of the whole plan of the gospel, he may be familiarly acquainted with the Scriptures, he may be able to speak with eloquence, and to argue with learning and ingenuity, and with correctness too, and yet all the while be himself, and in his own practice, negligent of the holy rules of the gospel; his heart may not be humble, lowly, penitent, or obedient; he may be unkind in his temper, uncharitable in his censures; may

transgress the sacred rules of temperance, soberness, and chastity then what will his knowledge avail him? Surely it will only be his heavier condemnation. The light that is in him may benefit others, to himself it is worse than useless; in his vain confidence he may never so much as entertain a doubt about his own spiritual state, and yet to him all the while may be too truly applied St. John's startling description of the uncharitable Christian

"He is in darkness,

And walketh in darkness,

And knoweth not whither he goeth,

Because that darkness has blinded his eyes."

You will see then, if you turn your thoughts to this very touching subject, that we are in many ways in danger of deceiving ourselves in regard to our spiritual condition, and therefore, that the warning of the blessed Jesus does indeed call for our most serious and obedient regard. I mean, when he said to his disciples, not of the early church only but of every age since, and therefore to us:

"Take heed, that the light which is in thee be not darkness."

To this purpose, let me offer a few hints, which, though plain and obvious enough, may yet, by the divine blessing, be useful to us, at least occasionally.

In the first place, we should be careful that our earthly wisdom of whatever kind, scholarship, skill in business, cleverness and ability in the management of any matters whatever, that all should be sanctified by the presence also of that wisdom which is from above.

"Even nature itself," as the apostle says, "teacheth us" to dislike vanity and self-conceit; it is one of the greatest trials of patience to be in company with persons of such dispositions. Let us turn this our dislike against ourselves, against these dispositions lurking in our breasts-and whatever we do well, or think we do well -let us indulge no feeling of conceit or self-satisfaction about it; ever remembering that in God's sight such

feelings are evidences of a state of darkness and ignorance, and that in such cases is especially exemplified the truth of the divine sentence: "The wisdom of this world is foolishness with God," such kind of "light" is but "darkness." "He that so exalteth himself shall be

abased."

In the next place, persons who are inclined to place much dependance on the respectability of their characters, and the morality of their general conduct, while at the same time they are neglectful of the peculiar doctrines and precepts of the gospel; such persons must be warned that their case is one of extreme danger. To lead a (so called) moral, decent, respectable life is of course a good thing so far as it goes. But if the gospel be true, there can be no real morality, integrity, or respectability, except on the principles of the gospel.

And though the word may determine otherwise, this does not alter the case: according to the solemn warning of the blessed Jesus himself, "Whosoever (said he) shall be ashamed of me and of my words, in an evil and adulterous generation, of him also shall the Son of man be ashamed when he shall come in glory."

If again we are inclined to trust to our good feelings as the foundation of our confidence (for that is the truth in many instances, though people would not willingly allow it to be so in their own case); but I say, if we are disposed to cherish a religion of feeling, then we must try ourselves, very strictly, in matters of plain duty.

Are we willing to obey them that have the rule over us (as the apostle says), to yield a cheerful obedience to the ancient rules of the church? if not, we must not talk about religious feeling; it is evidently a mere delusion. Do we strive in all common matters of intercourse in business or society to be kind, honest, obliging, patient, humble, forgiving, for Christ's sake? if not, any religious feelings we may indulge, are in like manner but a delusion. And if also we do not maintain a continual struggle with ourselves, and our tempers and dispositions, especially where we are most in danger of VOL. II.-17