ful in their stations, to discharge their duties in relative life with propriety, and to meet death with comfort. In all these particulars, many who have dazzling talents, and are celebrated for abilities and endowments, are miserably at a loss. True believers are conformed to the spirit and temper of their Saviour, and therefore are different and distinguished from the world around them. And they have, at least, the beginnings of true peace and solid happiness, in communion with him whom they serve. 2. The cause. They shine wholly by his light. If their own words may be taken, the proof of this is easy. They are free to confess that they are wise only by his wisdom, strong by his power working in them, and that without him they have not sufficiency to think a good thought, 2 Cor. iii. 5. Experience has taught them that they cannot stand unless he upholds them, nor watch unless he watcheth with them, nor be safe or happy a single day without fresh communications from him. But this their experience and acknowledgment is the express and current doctrine of scripture. There is a real, though mystical union between Christ | and his people. He is the vine, (John xv. 1,) they the branches: he is their head, they the members of his body. They dwell in him by faith, he dwells in them by his Spirit. He is their root and their life; all their springs are in him, and it is out of his fulness that they receive, John i. 16. Therefore the apostle says, "I live, yet not I, but Christ liveth in me;" (Gal. ii. 20;) “I can do all things through Christ strengthening me," 2 Cor. xii. 9. And our Lord himself, who comforted Paul with that promise, "My grace is sufficient for thee," apprised all his followers of their entire dependence upon him, by saying, "Without me ye can do nothing," John XV. 5. The language of the Old Tes tament is to the same purport. "They look ed unto him and were enlightened," Psalm xxxiv. 5. "In the Lord Jehovah I have righteousness and strength," Isaiah xlv. 24. "He giveth power to the faint, and to them that have no might he increaseth strength," Isaiah xl. 29. Thus things are constituted and conducted, that no flesh should glory in his presence, but that he who glorieth may glory in the Lord, 1 Cor. i. 29-31. III. They who wilfully refuse and turn from this light, do thereby involve themselves in double darkness, and become more infatuated and wicked than those to whom the light has not been proposed. Their evils, likewise, are more aggravated than they would have been if the light had not visited them. Thus our Lord Messiah speaks of the Jews, "If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin," John xv. 22. And again, "For judgment I am come into this world, that they which see not might see, and they which see might be made blind," John ix. 39. He came to make the ignorant wise unto salvation; but they who, from a proud conceit of their own wisdom and sufficiency, disdain his instruction, being left to themselves, give abundant evidence that the light they boast of is but gross and palpable darkness. The grossest errors, the greatest obduracy of heart, the most extreme profaneness of spirit, and the most abominable wickedness in practice, may be expected, and will certainly be found where the gospel is despised. It is evident, that the morality which is so highly admired by the christian world, and set in opposition to the gospel of Christ, is much leaner and more scanty than the morelity of the Heathens. I speak of the idea only; for neither have the Heathens of old, nor of the present day, acted up to their own rules. But I do not hesitate to affirm, that none of our modern moralists who have disowned the gospel revelation, have given us a system of morality equal to that of Tully the Pagan. Many of the Heathens acknowledged the desirableness and necessity of revelation; though infidels, born in a christian land, think it a high mark of their wisdom to despise it; and avowed atheists, that is, men who deny either the being or the providence of God, or the obligations mankind are under to obey him, are seldom to be met with but in countries where the Bible is known. The heart must have obstinately and repeatedly resisted light and conviction, before it can ordinarily proceed to these dreadful lengths. But while the blind stumble in the noon of day, Messiah's people shall walk in confidence and peace, (Psalm lxxxix. 15, 16,) and shine as lights in the midst of a crooked and perverse generation, Phil. ii. 15. IV. The third verse of this chapter foretells, and therefore secures, the conversion of the Gentiles or Heathens. The times and the seasons are in the disposal of God, but the scriptures must be fulfilled. Much was done in the first age of christianity. A single instrument, the apostle Paul, as he himself informs us, preached the faith, which he formerly laboured to destroy, "from Jerusalem round about to Illyricum," (Rom. xv. 19.) and probably much farther afterwards. And the Lord, who appointed him to this service, accompanied his message with his own power; so that he had signal success, in turning men from darkness to light, and from the worship of dumb idols, to serve the living and true God; and in planting the gospel, and gathering churches in every province. The gospel found an early reception at Rome, which facilitated its spread into the different parts of the Roman empire. And we have reason to believe it was introduced into our island in a few years after our Lord's ascension. And though what was called the conversion of heathen nations in some following ages, went little farther than to prevail on them to assume the name of Christians, and left them considered as nations, as destitute of the spirit and blessings of christianity as it found them; yet I cannot doubt, that wherever the New Testament, and the sufferings of Messiah were known, some individuals at least experienced a real and saving change. And we are warranted to hope for still greater things; for a time when the gross darkness, which as yet covers a great part of the world, shall be dispelled; and the Redeemer's kingdom, spoken of by Daniel the prophet, as a stone cut out without hands, shall become a great mountain, and fill the whole earth, Dan. ii. 35. But this pleasing subject will come more directly under our consideration hereafter. V. The call in my text may be taken in a general sense, like that of the apostle, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light," Eph. v. 14. Natural light requires eyes to perceive it. It would be absurd to point out the beauties of an extensive prospect to a blind man. To him the face of nature presents only a universal blank. But the light of the gospel not only discovers the most important objects to those who can see, but has a marvellous efficacy to open the eyes of the blind. It is the appointed instrument of divine power for this purpose. In vain would be the labour and expectation of the husbandman, if God did not afford the rain, and the snow, to water the earth, and the enlivening influences of the sun, to draw forth the tender blade, and to ripen the corn. Equally unsuccessful would the preaching of the gospel prove to sinful men, though in itself it be eminently the truth and wisdom of God, exactly suited to their state, and of the highest importance to their welfare, if he had not promised that his word, where simply and faithfully delivered in dependence upon his blessing, shall not be spoken in vain, but shall certainly accomplish the end for which he has sent it, Is. lv. 10, 11. This promise, together with the experience of its truth in our own case, and our knowledge of its uniform effects in every age and country where the doctrine of the cross has been preached, encourages ministers to persevere in publishing the glad tidings, in defiance of all the opposition and disappointments we meet with. We lament, but cannot wonder, that the gospel is so generally neglected. As a dispensation of grace, it offends the pride of man, as a dispensation of holiness, it contradicts his desires and passions. His spirit is degraded, his heart is pre-engaged, he loves the present world, and has no more taste or inclination for a life of communion with God here, and such a heaven as the scriptures propose hereafter, than the beasts of the field. But the Lord has said, "I will work, and who shall let it?" Is. xliii. 13. When he is pleased to clothe the word preached with the influences of his Holy Spirit, and to apply it to the conscience, it is quick, powerful, penetrating, and irresistible as lightning; it conveys a voice, which the deaf, yea, the dead, must hear: it forces a light upon the mind which cannot be evaded. Then things are seen as they are. The nature and desert of sin is apprehended, and then the gospel is found to be the only balm for a distressed and wounded conscience. Therefore, having the Lord's command and promise, we are not to be discouraged by the carelessness or obstinacy of those who know not what they do. We are aware of the difficulty, yea, the impossibility of succeeding in our endeavour to save the souls of our hearers, if we had only to depend upon our own arguments or earnestness. We are not to reason, but to obey. Our business is to deliver our message, and in our happier moments to water it with our prayers and tears. When we have done this we can do no more. The event must be left with him in whose name we speak. We must not suppress nor disguise what we are commanded to declare; nor wilfully make any additions of our own, to accommodate it to the taste or prejudice of our hearers, 2 Cor. iv. 2. Let those preach smooth things who will venture to answer at the great tribunal, for the souls that have miscarried under their ministry; we dare not. Let those be ashamed of the gospel of Christ, (Rom. i. 16,) who feel no obligations to him for his dying love; we cannot, and by the grace of God, we will not; we will glory in it. God forbid that we should glory in any thing else! (Gal. vi. 14.) Like Ezekiel, we are commanded to preach and prophesy to dry bones, and he who sends us can cause the dry bones to live. "O ye dry bones, hear the word of the Lord!" Ezek. xxxvii. 4. The word of his salvation is sent to you. The Lord is risen indeed! Arise, shine, for your light is come! In his name we proclaim pardon and peace to all who will seek him. But seek him to-day, while it is called to-day; to-morrow is not yours. Seek him now, while he may be found. Harden not your hearts. Tremble, lest a promise being left us of entering into his rest, any of you should finally come short of it, Heb. iv. 1. 66 SERMON VIII. THE SUN RISING UPON A DARK WORLD. The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined.-Isaiah ix. 2. CONTRASTS are suited to illustrate and strengthen the impression of each other. The translators frequently differ. Which of the different words, used to express the meaning of the same original term, is most happily chosen, may be sometimes decided by the context. The two words, in the first verse of this chapter, rendered lightly afflicted and grievously afflicted, signify likewise, the one to think lightly of, to account vile; and the other, to honour, to render honourable, and glorious. Both these words occur in one verse, and are used in these senses, in the Lord's message to Eli, "Them that honour me I will honour, and they that despise me shall be lightly esteemed," 1 Sam. ii. 30. Had the same words been thus rendered in the passage before us, the sense of both verses would, I think, have been more plain, connected, and consistent to the following purport, agreeable to the translation given by Vitringa, and the present Bishop of London. "Nevertheless there shall not be dimness [or darkness] as in the time of her vexation or distress. He formerly debased [made light or vile] the land of Zebulon and Naphtali, but in the latter time he hath made it glorious, even [the land] by the way of the sea, beyond Jordan, Galilee of the Gentiles. [For] the people that walked in darkness have seen a great light," &c.-Such was the afflicted and low state of Galilee previous to the coming of Messiah; such was the exaltation and honour it derived from his appearance. happiness of those, who, by faith in Messiah, language) have often more than one significaare brought into a state of peace, liberty, and tion. But only one sense can be expressed comfort, is greatly enhanced and heightened in a version. And therefore interpreters and by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed. They are not only made meet to be partakers of the inheritance of the saints in light, (Col. i. 12, 13,) but they have been delivered from the powers of darkness. Thus, while they have communion with God as a father, they contemplate their privilege with a greater pleasure, than they probably could do if they had never known a difference. They remember a time when they were afar off, without hope, and without God in the world; and they remember how carelessly they then trifled upon the brink of destruction. In this deplorable and dangerous situation they were found of the Lord, when they sought him not, Isa. lxv. 1. He convinced, humbled, and pardoned them, and brought them near to himself, into a state of adoption and communion by the blood of Jesus. The admiration, gratitude, and love, which they feel for this undeserved grace, gives them a more lively sense of the blessings they enjoy. Yea, the thought of what they have been redeemed from (of which they will then have a much clearer perception than at present) will add to their joys in heaven, and inspire such a song of praise as will be peculiar to themselves, and in which the holy angels, who never felt the stings of guilt, nor tasted the sweetness of pardoning mercy, will not be able to join them. They are accordingly represented, in the prophetical vision, as standing nearest to the throne, and uniting in the noblest strains of praise to him who sitteth upon it, (Rev. v. 9—21,) while the surrounding angels can only take part in the chorus, and admire and adore, when they behold the brightest displays of the glory of the wonder-working God, manifested in his love to worthless, helpless sinners. 1. The land allotted to the tribes of Issachar, Zebulon, and Naphtali, was chiefly included in the province, which, upon a subsequent division of the country, obtained the name of Galilee. The northern part of it, the inheritance of Naphtali, was the boundary or frontier towards Syria, and had been frequently vexed and afflicted, when the sins of Israel brought the armies of their enemies upon them, as frontier countries usually sufThese opposite ideas are joined in my text. fer most in times of invasion and war. ParThe people who are spoken of as rejoicing in ticularly this part of the land, called Galilee a great light, were, till this light arose and of the Gentiles, was the first, and most imshone upon them, in darkness; walking, sit-mediately exposed to the ravages of Tiglathting, living in darkness, and in the land of Pileser and Sennacherib. And as the peothe shadow of death. That this passage refers ple there were likewise more mixed with to Messiah, we have a direct proof. The evangelist refers it expressly to him, and points out the time and manner of its literal accomplishment, Matth. iv. 15, 16. I shall first consider the literal sense and completion of the prophecy, and then show how fitly it applies to the state of mankind at large, and to the happy effects of the gospel of salvation; which, by the blessing of God, has been the instrument of bringing multitudes of many nations, peoples, and languages, out of a state of gross darkness, into marvellous light, 1 Pet. ii. 9. I. Hebrew words (like many in our own foreigners, and at the greatest distance from the capital, Jerusalem, on these accounts Galilee was lightly esteemed by the Jews themselves. They thought that no prophet could arise in Galilee, John vii. 52. It even prejudiced Nathaniel against the first report he received of Jesus as Messiah, that he lived, and was generally supposed (by those who were content to be governed by popular rumour, without inquiring attentively for themselves) to have been born in Galilee. He asked with an appearance of surprise, "Can any good thing come out of Nazareth?" John i. 46. They were accounted a rude, un polished, provincial people. And therefore, when Peter would have denied any acquaintance with his Lord, he was discovered to be a Galilean, (Mark xiv. 70,) by his dialect and manner of speech. 2. This despised and least valued part of the land of Israel was the principal scene of Messiah's life and ministry, insomuch that, as I have observed, he was supposed to have been born there, a mistake which his enemies industriously supported and made the most of; for those who could persuade themselves that it was so in fact, would think themselves justified in rejecting his claim, it being one undeniable mark of Messiah, given by the prophet Micah, that he was to be born in Bethlehem of Judah, Micah v. 2. He was, however, brought up at Nazareth, and lived for a time in Capernaum, towns in Galilee, but both of so little repute, that, had they not been connected with his history, it is not probable that their names would have been transmitted to posterity. 3. But by his residence there, Galilee was honoured and ennobled. He himself declared, that on this account, Chorazin, Bethsaida, and Capernaum (though probably none of them were more than inconsiderable fishing-towns) were exalted even to heaven, Matth. xi. 21 -23. Those were highly privileged places which our Lord condescended to visit in person; so likewise are those places where he is pleased to send his gospel. I have observed formerly, and I make no apology for repeating a truth so very important and so little attended to, that the glorious gospel of the blessed God, when faithfully preached, and thankfully received and improved, renders an obscure village more honourable, and of more real consequence, than the metropolis of a great empire, where this light shineth not. For what are the dark places of the earth, however celebrated for numbers and opulence, for the monuments of ambition and arts, but habitations of cruelty, infatuation, and misery! are assured by him who knew their hearts, were generally corrupted, blind leaders of the blind. Yet they were held in ignorant admiration, and implicitly submitted to. From the character of the public ministers of religion, we may, without great danger of mis take, infer the character of the people who are pleased and satisfied with their ministra tions. As the disciple cannot, ordinarily, be expected to be superior to his master, (Luke vi. 40,) the religion of the scribes may be taken as a standard of that of the Galileans, who were instructed by them: yet these were the people among whom Messiah chiefly conversed; so that his enemies styled him a Galilean and a Nazarene, as a mark of reproach and contempt. Many of his apostles, perhaps the most of them, were Galileans likewise. He seeth not as man seeth, 1 Sam. xvi. 7. The most of his immediate followers while upon earth were such as men despised, on account of their situation, rank, or callings; publicans and sinners, fishermen and Galileans. This was, among other reasons, for the encouragement of the poor, the destitute, the despised, the miserable, and the guilty, in succeeding ages, who should desire to put their trust in his name and to implore his mercy. To those who received him he was the light, the true light; he relieved them from the ignorance, wickedness, and distress in which he found them. They, on their parts, bore testimony to him. They saw and acknowledged his glory. They felt his power, and devoted themselves to his service. Thus much for the literal sense. II. But this prophecy is not to be restrained to the first and more immediate season of its accomplishment. The Lord speaks thus of Messiah in another place: "It is a light thing that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth," Isaiah xlix. 6. And there are many declarations of 4. Though Galilee was favoured with the a like import. He is still the light of the scriptures, and with synagogue-worship, and world, (John viii. 12,) though no longer visithe inhabitants were a people who professed ble and conversant with men. By the into know the God of Israel, it was a land of fluence and power of his Spirit, he is still darkness at the time of Messiah's appearance. present wherever his gospel is known. This Though they were not idolaters, ignorance his word of grace and truth he sends where prevailed among them. The law and the pro- he pleases, and with a discrimination not unphets were read in their synagogues, but we like that which he observed when he was may believe to little good purpose, while they upon earth. The gospel is preached to the were under the direction of perverse teachers, poor. Courts and palaces are seldom favoured who substituted the traditions of men for the with it. While he passes by many great commands of God. The single circumstance cities, many habitations of the wise and of keeping herds of swine, as the Gadarenes wealthy, he is known in villages and cotdid, seems a proof that the law of Moses wastages. His condescension and favour to those but little regarded by them. They, as well as who are unnoticed by the world, cannot be the people of Judea, were under the guidance too highly extolled. That the others are exof the Scribes and Pharisees in their religious cluded from the same benefits is more proconcerns, who were, if I may use a modern perly to be ascribed to their obstinacy than phrase, the clergy of that time; and these, we to his will. They exclude themselves. He stands at the door and knocks, Rev. iii. 20. | that happiness was so near him, yet inacHis word is within their reach; his ministers cessible to him, would but aggravate his are within their call. They might easily en- misery, and make his despair more emphatijoy every mean and help which the gospel cally pungent. Miserable indeed must we provides for sinners if they pleased, but they be, if we clearly perceived that only he, do not please. They are either engaged in a whose creatures we are, can make us happy; round of sensual pleasure, or engrossed by and that, as sinners, we have forfeited his studies and pursuits which possess their favour, and are utterly incapable of regaining hearts and fill up their thoughts and time, so it, if we were left under these views, without that they have neither leisure nor inclination any hope of relief. Such must have been our to attend to the things which pertain to their situation sooner or later, if God, who is rich peace. Instead of inviting his gospel to them, in mercy, had not himself provided the means they too frequently employ their power and of reconciliation. For though a hope of parinfluence to discountenance, and, if possible, don is easily taken up by those who are ignoto suppress it. They have their choice. The rant of the holiness of God, and the malignity great and the gay will not receive his mes- of sin, yet nothing but a declaration from sage; it is therefore sent to the poor and to himself, that there is forgiveness with him, the wretched, and they will hear it. Yet as can give peace to a truly awakened conhe visited Jerusalem in person, and taught science. But Jesus dispels this darkness, and there, so London likewise is favoured with brings life and immortality to light by the the light of his gospel. But alas! how few gospel. For, believe the report! They who do, experience the change described in my text. Their darkness is changed into marvellous light. Mankind, till enlightened by the word and Spirit of grace, are truly in a state of darkness. Thick darkness is a vail which conceals from us, not only distant, but the nearest objects. A man in the dark cannot perceive either friend or enemy; he may be in great danger, yet think himself in safety; or, if he thinks himself in danger, be unable to take any step for his preservation, from a want of light. Thus, though God be our maker and preserver, though in him we live, move, and have our being, though we are surrounded with his presence, and proofs of his wisdom and goodness are before us wherever we turn our eyes, yet we live without him in the world. Equally ignorant are we of ourselves, of the proper happiness of our nature, or how it is to be attained. We know neither the cause, nor the cure, nor the consequences of our proneness to cleave to the dust, and of placing our affection on inadequate and unsatisfying objects. And if we suppose a person awakened to a conviction of the evil of sin, and to understand that nothing less than the favour of God can make a rational and immortal creature happy, still, without the gospel, he would be in darkness and the shadow of death. His case may be compared to that of a person shipwrecked upon sotne desert, inhospitable coast, suffering great horrors and anxiety, from his exposedness to perish, by hunger, by enemies, or wild beasts-who, if he saw, at no very great distance, an island, and was, by some means, informed and assured, that that island was the seat of safety, plenty, and pleasure; and that, if he was once there, his dangers would all cease, and his utmost wishes be satisfied; still, if there were neither bridge, nor boat, nor any means by which he might arrive thither, to know 1. The office and agency of the Holy Spirit, so absolutely necessary to make us duly sensible, either of our danger, or of the possibility of escaping it, is entirely the effect of his mediation. The soul of man, originally formed to be the temple of the living God, when defiled by sin, was justly forsaken by its great inhabitant; and, since the fall, answers the prophetical description given of Babylon: "It is become the habitation of devils, the hold of every foul spirit, and a cage of every unclean and hateful bird," Rev. xviii. 2. If we ask, as with good reason we may, How can the wise and holy God, who is of purer eyes than to behold iniquity, and with whom evil cannot dwell, return to his sanctuary, thus polluted and profaned? an answer is afforded in that gracious promise, "I will sprinkle clean water upon you, and you shall be clean: from all your filthiness, and from all your idols, will I cleanse you and I will take away the stony heart, and I will give you a heart of flesh, and," in order to this, "I will put my Spirit within you," Ezek. xxxvi. 25, 26. But the source of this mercy is his sovereign love and purpose, to give the seed of the woman, his only Son, to be the mediator of sinners. By his atonement, to be manifested in due time, but which had a virtual influence from the beginning, the Holy Spirit returned to dwell with men. 2. His obedience unto death, when revealed by the Holy Spirit to the enlightened conscience, affords a clear and satisfactory discovery of reconciliation with God: it shows, that on his part, every hinderance to the free exercise of mercy is thereby removed, the honour of his law vindicated, and the demands of his justice answered. On our parts, by opening a door of hope, it removes that enmity and obduracy of heart, which are nourished by consciousness of guilt, and a secret foreboding of deserved punishment. But when the dignity of the Redeemer's |