B Y light, as the term is here u fed, we are to understand the light of divine truth-the fpiritual, holy and heavenly doctrines of the -fcriptures-especially of the gofpel, or New-Teftament Revelation. There has ever been light in the world. God has revealed himself in his word, and has not left himfelf without a witness in his works. His true character was taught, and the gospel preached from the beginning. But when Chrift, to whom all the fhadows and types under the former difpenfation pointed, became incarnate-when the fun of righteousness arofe upon the world-then the light was more emphatically come. Hence Chrift is called "the light of the world." He is fo in feveral refpects; but principally in this, that he is the only medium of communication between God and man. It is by, and thro' him alone that the light of divine truth is given to the world. For no one hath feen God at any time, or known any thing of him, except by fome medium of revelation. But the only begotten fon, who is in the bofom of the Father, he hath de clared him. He hath declared, or revealed him, in the works of creation and providence; for it is he who hath made and governs all things. He hath revealed him allo, in the fcriptures; for they are his word, infpired and given by him. Whatever the Prophets of old taught, was by the infpiration of his Spirit. When he himfelf came into the world, he made ftill further difcoveries of divine truth, in his own perfonal miniftry, and continued his communications by his fpirit, in the Apoftles whom he fent forth in his name, until the canon of fcripture was completed. When Chrift, therefore with refpect doctrinal knowledge, is called the light of the world, the expreffon is evidently figurative. The meaning is that he is the medium of light; or, that he communicates it. Strictly speaking, the light is the truth which he teaches. And this, as obferved, is the fenfe in which we are to understand the word light, as used in the text. It is the light of divine truth-e ven all the doctrines which Chrift has taught, either perfonally, or by his fpirit, in the fcriptures. That it is to be so understood, is evident from the following verfe, which reprefents the light refpected, as a rule, to which the hearts and lives of men are to be compar ed, and by which their characters and profpects are to be decided. "For every one that doeth evil hateth the light, neither cometh to the light, left bis deeds fhould be reproved." The doctrines of the gofpel therefore, afford a light which manifefts the character of Godexhibits the evil nature and awful confequences of fin, and reproves the confciences of finners, fetting before them their guilt and danger. This, however, is the cafe with no other scheme of doctrines but the true one. When divine truths are difguifed, or mutilated, or some effential ones difcarded, the effect produced is not light but darkness-The character of God, and the state and profpects of impenitent finners, are not clearly feen, and men are led into error and fatal fecurity. As the light refpected in the text, is the light of divine truth, or the true fyftem of gofpel doc trines; fo the darkness which nat ural men choofe in preference to the light, is the darkness of inf delity, or of fome falfe fcheme of | ed in, will end in the final and to religious fentiments, pretended to tal darknefs of defpair. be drawn from the fcriptures. Many and various are the falfe fchemes of religious fentiment, which mankind adopt, and endeav or to fupport by the fcriptures, in order to give eafe and quiet to their confciences. Some of thefe contain many important truths, and appear very plaufible. The adver fary is quite willing his emiffaries There are many who reject the gofpel revelation, and plunge into the darkness of total infidelity. They choose total darkness respect ing the most important things of the future world, rather than accede to the fyftem of doctrines taught in the facred fcriptures. They prefer the cold, uncomfortable doc-fhould hold up much truth, protrines, or conjectures of deifm and atheifm, to the bright light and animating profpects of Christianity. Having rejected the light of revelation, they are in grofs darknefs indeed. They can have no fatisfactory knowledge with refpect to those interefing and important fubjects, the immortality of the foul -the refurrection of the bodyand the retributions of a future ftate. They must be in total darknefs and uncertainty in what way forgiveness of fins may be obtained; or whether the governor of the universe ever can confiftently, or ever will, in any way, exercife mercy in the pardon of his rebel lious fubjects; and confequently, muft at times, and efpecially in the near view of death, be filled with the most diftreffing anxiety and painful forebodings. vided they can thereby introduce and effectually inculcate fome effential error. For whoever dif cards any one effential doctrine of the gofpel, does, in effect, dif card and deny the whole fyftem; and is therefore full of darknefs and thus to be confidered-agreeably to the words of the apostle "Whofoever abideth not in the doctrine of Chrift," i. e. in the fyftem of doctrines which Chrift taught " hath not God." If there come any unto you, and bring not this doctrine, receive him not into your houfe." To the law and to the teftimony," faith the Most High, "if they fpeak not according to this word, there is no light in them." Chrift having afferted that men hate the light and love darkness, affigns as the reafon or ground of it, that "their deeds are evil." But as deeds can be denominated Again, there are others who acknowledge the divinity of the fcriptures, and yet reject the fyf-good or evil, only from the ftate tem of truths they contain, and attempt to draw from them a fcheme more confonant to their own wifhes and feelings. They fet up their own depraved feelings as a ftandard to which they bring the word of God, and reject every doctrine which does not abide this teft. Thus they wreft the fcriptures to their own deftruction. They adopt a fcheme effentially erroneous, full of darknefs and inconfiftency, and which, if perfift of the heart-herefore depravity or wickednefs of heart, is the caufe or ground of men's hating the light of divine truth, and loving darkness. When the light is bro't before them-the light which arifes from a juft and connected view of the doctrines of the gospel, they fhrink from it as being deftructive to their prefent eafe and quiet. As the light of the natural fun is painful and deftructive to the difeafed bodily eye, fo the light of di B Y light, as the term is here u Chrift, therefore with respect to fed, we are to underftand the doctrinal knowledge, is called the light of divine truth-the fpiritual, light of the world, the expreffon holy and heavenly doctrines of the is evidently figurative. The mean -fcriptures-especially of the gof-ing is that he is the medium of pel, or New-Teftament Revela-light; or, that he communicates tion. There has ever been light in the world. God has revealed himself in his word, and has not left himfelf without a witness in his works. His true character was taught, and the gofpel preached from the beginning. But when Chrift, to whom all the fhadows and types under the former difpenfation pointed, became incarnate-when the fun of righteoufnefs arofe upon the world-then the light was more emphatically come. Hence Chrift is called "the light of the world." He is fo in feveral refpects; but principally in this, that he is the only medium of communication between God and man. It is by, and thro' him alone that the light of divine truth is given to the world. For no one hath feen God at any time, or known any thing of him, except by fome medium of revelation. But the only begotten fon, who is in the bofom of the Father, he hath de clared him. He hath declared, or revealed him, in the works of creation and providence; for it is he who hath made and governs all things. He hath revealed him allo, in the fcriptures; for they are his word, infpired and given by him. Whatever the Prophets of old taught, was by the infpiration of his Spirit. When he himfelf came into the world, he made ftill further difcoveries of divine truth, in his own perfonal miniftry, and continued his communications by his fpirit, in the Apoftles whom he fent forth in his name, until the canon of feripture was completed. When it. Strictly speaking, the light is the truth which he teaches. And this, as obferved, is the fenfe is which we are to understand the word light, as used in the text. It is the light of divine truth-even all the doctrines which Chriß has taught, either perfonally, or by his fpirit, in the fcriptures. That it is to be so understood, is evident from the following verfe, which reprefents the light refpected, as a rule, to which the hearts and lives of men are to be compar ed, and by which their characters and profpects are to be decided. "For every one that doeth evil hateth the light, neither cometh to the light, left his deeds fhould be reproved." The doctrines of the gospel therefore, afford a light which manifefts the character of Godexhibits the evil nature and awful confequences of fin, and reproves the confciences of finners, fetting before them their guilt and danger. This, however, is the cafe with no other fcheme of doctrines but the true one. When divine truths are difguifed, or mutilated, or fome effential ones difcarded, the effe&t produced is not light but darkness-The character of God, and the state and profpects of impenitent finners, are not clearly feen, and men are led into error and fatal fecurity. As the light refpected in the text, is the light of divine truth, or the true fyftem of gofpel doctrines; fo the darkness which nat ural men choofe in preference to the light, is the darkness of inf = delity, or of fome falfe scheme of | ed in, will end in the final and to religious fentiments, pretended to tal darkness of defpair. be drawn from the scriptures. There are many who reject the gofpel revelation, and plunge into the darkness of total infidelity. They choose total darkness refpect ing the most important things of the e future world, rather than accede to the fyftem of doctrines taught in the facred fcriptures. They pre fer the cold, uncomfortable doctrines, or conjectures of deifm and atheism, to the bright light and animating profpects of Chriftianity. Having rejected the light of -revelation, they are in grofs darknefs indeed. They can have no fatisfactory knowledge with refpect to thofe interefing and important fubjects, the immortality of the foul the refurrection of the body--and the retributions of a future State. They must be in total darkness and uncertainty in what way forgiveness of fins may be obtained; or whether the governor of the universe ever can confiftently, or ever will, in any way, exercife mercy in the pardon of his rebellious fubjects; and confequently, muft at times, and efpecially in the near view of death, be filled with the most diftreffing anxiety and painful forebodings. Many and various are the falfe fchemes of religious fentiment, which mankind adopt, and endeavor to fupport by the fcriptures, in order to give eafe and quiet to their confciences. Some of these con tain many important truths, and appear very plaufible. The adverfary is quite willing his emiffaries fhould hold up much truth, provided they can thereby introduce and effectually inculcate fome effential error. For whoever dif cards any one effential doctrine of the gospel, does, in effect, difcard and deny the whole fyllem ; and is therefore full of darkness and thus to be confidered-agreeably to the words of the apoftie "Whofoever abideth not in the doctrine of Christ," i. e. in the system of doctrines which Chrift taught " hath not God." If there come any unto you, and bring not this doctrine, receive him not into your house. "To the law and to the teftimony," faith the Most High, "if they speak not according to this word, there is no light in them." Chrift having afferted that men hate the light and love darkness, affigns as the reafon or ground of it, that "their deeds are evil." But as deeds can be denominated Again, there are others who acknowledge the divinity of the fcriptures, and yet reject the fyf-good or evil, only from the state tem of truths they contain, and attempt to draw from them a fcheme more confonant to their own wifhes and feelings. They fet up their own depraved feelings as a ftandard to which they bring the word of God, and reject every doctrine which does not abide this teft. Thus they wreft the fcriptures to their own deftruction. They adopt a fcheme effentially erroneous, full of darkness and inconfiftency, and which, if perfift of the heart-therefore depravity or wickedness of heart, is the caufe or ground of men's hating the light of divine truth, and loving darkness. When the light is bro't before them-the light which arifes from a jaft and connected view of the doctrines of the gofpel, they fhrink from it as being deftructive to their prefent eafe and quiet. As the light of the natural fun is painful and deftructive to the difeafed bodily eye, fo the light of di vine truth is painful to the depraved | ever falfe and abfurd in itself-and thus go on in the belief of a he In this view, confidering the depravity of mankind, and the pair which the light of divine truth gives to a corrupt and wicked hean; it is not ftrange that error fhould be fo eafily propagated; and that mankind fhould be ready to em brace almost any thing, rather that the plain and fundamental truths of the gospel. hearts of finners, and deftructive of their carnal joys and vain peace. It condemns them, and arms confcience against them, and fills them with diftrefs and anxiety in view of their guilt and danger. They therefore endeavor to clofe their eyes again the light.-They will not come to it; nor receive it. They love darknefs rather than light, because their deeds are evil" and becaufe the light reproves and condemns them, and uncovers to their view the deftruction which is before them. The following inferences and reflections fuggefted by this text and fubject, may be of practical ufe. 2. If natural men hate the light, and love darkness, then it is nothing in favor of any scheme of fentiments, that they are pleafed with it, and find comfort and confolation from it, while they contin ue impenitent. On the contrary it affords the ftrongest evidence that it is falfe, and of a pernicious tendency. We are therefore furnifhed by our fubject, with a criterion to affift us in judging and dif tinguifhing falfe doctrines, and false fchemes of religion, from the true. It is much needed at the prefent day-and has this excellency, that it is level to the weakest capacities. We have only to enquire with refpect to any effential doctrine or fcheme of fentiments, what the tendency and effect of it is upon the wicked and profligate? Whether they are pleafed and confoled with it? Whether it has a tendency to render them cafy and careless in fin, or to awaken them to concern and anxiety? We are au 1. If all natural men hate the Fight of divine truth, as is plainly teftified by Chrift in the words of the text then we are furnished with the reafon why effential errors, and falfe doctrines in religion, are fo much more eafily and extenfively propagated than the truth. It is because they coincide with the wishes of men and the corrupt propenfities of their hearts. Every falfe fcheme of religious fenti ments, is in fome way calculated to dishonor God and his law, and exalt the finner and thus gratify the pride of his heart. But when the light which Chrift brought into the world is attended to by, finners-when the true character of God-the awful confequences of final impenitence and unbelief-thorifed by the words of Chrift with all the fearching and humbling doctrines of the gospel, are fet be fore them-it gives them pain and anxiety-it croffes every feeling of their proad hearts-and excites oppofition. They choofe darkne's rather than fuch light-they with fome other fcheme may be found and when propofed, they can cafi, ly adopt it. Whatever we wish to believe, we can easily believe, how which have been confidered, to |