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 Spir it had been shed forth, the Apostles themselves could not have fully understood the Gospel, even after hear ing the words of Christ from the beginning of his min istry 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.

was

Men of the world acknowledge, indeed, that there is a promise of divine light under the New Dispensa tion; but they alledge that it was intended for OTHERS and not for them. They say that the light shone a lit tle while at the beginning of the Christian Religion, but 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 Sa viour, 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 Gos pel of Christ," as above expressed; and which inspir eth 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 exceeding glad when we are persecuted for righteousness 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 self-same 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 renowned at this day. But our Lord said to his unlettered disciples, "YE are the light of the world.”

At that time, too, there were many in Judea, who had the revelation of God in their hands; "to whom were committed the oracles of God," and who conceived themselves to be the church and people of God. Yet when our Saviour came, he did not find one fit instrument for his ministry among the priesthood of the Jewish Church. And he turned to his disciples, and said, "YE are the light of the world."

We have introduced this doctrine of the Divine Illumination into the exordium of the Discourse, that it may guide us in our way through the difficult subject which lies before us. You will be now prepared to consider the following propositions :

1. If you would be "The light of the world," you will draw your light from Christ, and send forth preachers bearing the CHARACTER which He hath delineated.

2. If you be instruments of " the true light," you will be zealous in adopting the most effectual MEANS Of diffusing it. And it will probably appear to you, that you ought to adopt more efficient measures for this purpose, than have hitherto been employed. For it is manifest, that a new era in the Church hath arrived; which authorizes you to use new means.

I. IF YOU WOULD APPROPRIATE THE APPELLATION OF OUR SAVIOUR, AND BE "THE LIGHT OF THE WORLD," YOU WILL DRAW YOUR LIGHT FROM CHRIST,

AND

SEND FORTH PREACHERS BEARING THE CHARACTER WHICH HE HATH DELINEATED.

They must be men into whose hearts" the true light hath shined;" such preachers as our own Church approves; who "trust that they are moved to the work by the Holy Ghost." And, with regard to their outward deportment, they must be men whose dispositions accord with those which are described in the Sermon on the Mount; such as the Hindoo Christians call 'men of the Beatitudes: That is their proper character; and there are more persons of that character in Great Britain at this day, than there were in Judea, in the time of our Saviour. This is sufficiently evident from the Evangelic History. You ought to be at no loss, then, to find fit instruments of the Light.

But, in regard to such instruments, there are two important subjects of inquiry at this period of the Church first, what degree of learning they ought to possess; and, secondly, whether they ought to be invested with the Sacred Character before they proceed on their mission.

1. Our first inquiry respects the DEGREE OF LEARNING, which Christian Missionaries ought to possess.

The preachers whom our Saviour sent forth, were men of humble condition, and destitute of human learning. This was ordained, that the divine power of his Gospel might be made manifest, by the apparently inadequate means employed in its promulgation. All learning, however, of whatever kind, which was necessary for their ministry, was imparted to them supernaturally.

But the Apostle Paul, the "chosen vessel," who was ordained to preach to the Gentiles, was not destitute of human learning, naturally acquired. And we are taught by his Epistles, that we may avail ourselves of every human aid to dispense the blessings of the Gospel; such as rank, wealth, eloquence, and learning. For all these are blessings of God; and are means of persuading men, as much as speech itself. Has it ever

been imagined, that a man could preach the Gospel without the gift of speech, by signs alone? All these human aids, I say, are valuable gifts of God; and only cease to be blessings by the abuse of them. It is true, that the Gospel may be preached with great energy by Ministers possessing inconsiderable attainments in literature. It sometimes happens, that the most successful ministrations are conducted by men of very moderate acquirements. And, indeed, the character of the Gospel seems to require, that in most cases (where the true doctrine is preached,) it should give more honor to zeal and diligence than to genius and learning.

But it is also true, that God is pleased to make himself known by the use of MEANS. And when these means are used in subordination to his grace, he will HONOR the means. This has been the experience of every eminent preacher of the Gospel, in the history of Christianity, from the time of the Apostle Paul, down to your late, pious, eloquent, and honored Pastor, who so long and so successfully ministered in this church.*

It is expedient, then, that those who go forth as preachers to the Gentiles at this day, should, like the FIRST GREAT PREACHER, have a competent degree of knowledge; that they may be able to meet the arguments of the more learned among the Heathen.

I have sometimes been ashamed to see the Christian Missionary put to silence by the intelligent Brahmin, in some point relating to the history of Eastern nations, or to the present state of mankind. I have felt anxious for the credit of Christianity, if I may so speak, on such occasions: for the argument from fact, and from the existing state of the world, is strong ground, both for the Christian and his adversary, in all discussions elating to a revelation from God. This is well illustrated in the history of St. Paul, who disputed with the learned at Athens on their own principles; and quoted their poets in defence of the Gospel.

Let us then honor human learning. Every branch of knowledge which a good man possesses, he may apply to some good purpose. If he possessed the

*The Rev. William Romaine.