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That you may have clear conceptions on this subs ject, we shall, in our introduction, discuss this doctrine of our Saviour concerning "the Light of Life," even that spiritual light by which, saith the Apostle, "the eyes of our understanding are enlightened," Eph. i, 18; for I fear that many discourses have been pronounced in this nation without any allusion to it. And, first, let us inquire who those persons were whom our Lord called "the light of the world." This appellation was not given to the Jewish nation in general, but to a few individuals, whom the great body of the Jews supposed to be in the darkness of error; but who, in reality, saw the true light while "the darkness comprehended it not."

As it was in the days of Christ, so it is in our time: the spiritual light is not poured upon a whole nation, or upon a whole community of men by any system of education, but it is given to individuals; even to such individuals as earnestly pray for it.— "He, that followeth me," saith Christ, "shall not walk in darkness, but shall have the light of life," for "every one, that asketh, receiveth: he, that seeketh, findeth: and to him, that knocketh, it shall be opened," Matt. vii, 8. And this is expressly spoken in reference to the gift of the Holy Spirit. A whole nation may enjoy the external light, and may exhibit the civilizing power of christianity, and yet be involved in spiritual darkness. And this is "the hard saying" which "the world cannot receive.”. "The words of scripture," say they, "are sufficient of themselves to illuminate the mind without the light from heaven." The dead letter hath light enough for them. Whereas the apostle saith, "God hath made us able ministers of the New Testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life," 2 Cor. iii, 6. But the world in general will not receive this truth. "And this is the condemnation," saith our Lord, "that light is come into the world, and men love darkness rather

than light." Thus St. Paul himself disbelieved once, and proceeded to Damascus, having his heart filled with enmity against this heavenly doctrine. But behold, "he saw in the way a light from heaven, above the brightness of the sun, shining round about him:" yet this external light was but a faint emblem of that ILLUMINATION, which was imparted to his soul, and which our Saviour calleth "the light of life.'

My brethren, unless a man have the light of life, he cannot see the kingdom of God. For, though there be no external miracle, like that in the case of the apostle, to accompany it; yet the internal miracle subsists, in all its truth and reality; and is manifested at this day in the same kind of vigor and efficacy, as in the first days of the gospel. For, as the first Christians and the Christians of this age are to be partakers of the same glory in heaven, so it is necessary that they acquire the same meekness for that inheritance, and become subjects of the same conversion of heart here on earth.

I would record this doctrine of the divine illumination in the very threshold of our discourse; for it is of importance that its truth be made manifest to ourselves before it be preached to the heathen world. But it will be useful to prosecute the argument further.

It is common to arraign that ancient people, the Jews, for their unbelief: and we are wont to view their hardness of heart with a kind of horror. But, in regard to the doctrine alluded to, Jews and nominal Christians are in the same condemnation. The Jews received the words of scripture as we do: but they rejected the spiritual light. "When they read the Old Testament," saith the apostle, "the veil is upon their hearts unto this day;" they perceived not the spiritual kingdom of the promised Messiah. In like manner, when nominal Christians read the New Testament, the veil is upon their hearts, and they perceive not the promise of the Holy Spirit. For,

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as the Messiah, God the son, was the one great object presented to view in the promises and prophecies of the Old Testament; so the subject of the grand promise in the New Testament, is God the HOLY GHOST. The Holy Spirit is the very life and essence, and, in regard to actual operation on the hearts of men, the alpha and omega of the new dispensation, which is emphatically called "the ministration of the SPIRIT," 2 Cor. iii, 8. This was that "promise of the Father of which our Saviour spake with such earnestness and exultation to his disciples; and which he said would "abide in the world for ever" John xiv, 16. The day of Pentecost was properly the first day of the Christian dispensation: for on that day the fountains of divine influence were opened for the universal church; never to be closed again to the end of time. Unless this light of the spirit had been shed forth, the apostles themselves could not have fully understood the gospel, even after hearing the words of Christ from the beginning of his ministy to the hour of his ascension. And, without this light, the New Testament, in regard to its spiritual meaning, must be as "a sealed book" to every man at this day.

Men of the world acknowledge, indeed, that there is a promise of divine light under the new dispensation; but they allege that it was intended for others, and not for them. They say that the light shone a little while at the beginning of the Christian religion, but was soon extinguished, and that the world was left again in darkness! They do not understand, they say, that there is any difference between the dispensation of Moses and the dispensation of Christ, except merely in the publication of an inspired book throughout the world! What further evidence can we require of the existence of a kingdom in this world, which is under the dominion of that spirit, who is called by our Saviour, "the prince of darkness;" and by St. Paul "the god of this world" who

"hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them,"2 Cor. iv, 4.

In the foregoing argument, we have not spoken of that extraordinary light, which imparted to men the gift of prophecy and of tongues; but of that ordinary light, which sheweth to the sinner "the glorious gospel of Christ;" as above expressed: and which inspireth him with love to God and with faith in his redeemer; which mortifieth evil affections, purifieth the heart, giveth to the soul a peace which passeth all understanding, and a sure and certain hope of the resurrection unto eternal life. We speak of that light, whatever it may be, which is necessary "to open the understanding, that we may understand the scriptures," Luke xxiv, 45.

We before asserted, that the spiritual light is not given to a nation or community of men by any system of education; but to individuals: even to those, who obey the divine admonition, and supplicate the "Father of Lights," for the "good and perfect gift." Let us now proceed to inquire what was the character of those persons whom our Saviour addressed as "the Light of the World." For if men say, "We cannot see this spiritual light: to us it is invisible:" we must lead their attention to that which is obvious and visible; namely, the MORAL character of "the children of light."

The character of those who are called the Light of the World, is recorded by our Lord himself in his sermon from the Mount; for they are the persons whose virtues are the subject of his BEATITUDES. It was on that occasion, when he had finished the enumeration of their peculiar dispositions, that he said "Ye are the Light of the World."

I know not any mistake so general at this day as that which regards our Lord's sermon from the Mount. The general impression seems to be that

these precepts may be obeyed by a heathen as well as by a Christian, if you merely propose them to him, without the aid of any spiritual influence from above. But, my brethren, no man can observe these precepts, or even have a just conception of the meaning of these Beatitudes, unless he have "the light of life." For how can we understand what it is to be "poor in spirit;"-"to hunger and thirst after righteousness:" or "to rejoice and be exceding glad when we are persecuted for reighteousness sake;" or "to pray for them who speak all manner of evil against us falsely for Christ's sake," unless the "eyes of our understanding be opened?" Eph. i, 18.

"In these Beatitudes our Saviour exhibits to the world the character of HIS disciples. He declares the heavenly temper and consequent blessedness of those persons, who should be subjects of his spiritual kingdom, which had now commenced. For, when he saith, "Blessed are the poor in spirit, for theirs is the kingdom of heaven," he saith, in effect, "Blessed are ye, my disciples, for ye are poor in spirit;" and so of all the other dispositions there described; "Blessed are the meek:""Blessed are the merciful;" Blessed are the peace makers:" "Blessed are the pure in heart:" "Blessed are they which hunger and thirst after righteousness." All these inestimable qualities of mind belong to the disciples of Christ; not one of them, but ALL. They all flow from "the selfsame spirit;" like sweet waters from the same fountain. They are the characters of that great MORAL CHANGE, which our Saviour foretold would be a frequent event under the new dispensation.

When our Lord had given this record of the pure and heavenly dispositions of his disciples, he said unto them, "Ye are the Light of the World."

At that time, there were many illustrious characters in the world: men of great eminence, who flourished in Greece and Rome, and enlightened mankind by their science and learning; whose names are

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