they deny to man the honor of intentional invention, can be accounted for rationally and fairly only by the acknowledgment of the operation of that divine providence which divides to every man, and to every age severally, as it willeth: which levels the mountains of difficulty, maketh crooked things straight, and sheds light on things dark or unknown.

We proceed to make application of the language of our text to another case of still higher importance.

3dly. "God said, Let there be light and there was light," when He shed the light of revelation on benighted man.

This gift of God is often and justly denominated "light.” It is often represented as being to the mind what light is to our eyes. Is natural light pleasant? The light of truth is no less. so. Does the light of day enable us to behold the face of nature? Revelation makes known to us nature's God. Does the light of day guide us in the labors of life? Revelation irradiates the way to heaven, reveals our duty, and brings "life and immortality to light." The darkness which invested the world before the creation of light was not more dense and sombre than that moral darkness which must have prevailed on earth had revelation been withheld. This assertion is warranted by the whole history of man, and by the nature of the case. Reflect, for a moment, on the state of the ancient world, not only on that benighted part of it where all lay buried in brutish ignorance and barbarism, but on the seats of civilized and polished nations, on the empire of taste, learning and philosophy. Even in those chosen regions, with whatever lustre the sun of science poured forth his rays, the moral darkness was so thick that it might be felt. Mankind felt an instinctive impulse to seek for happiness, but gross darkness concealed the means, yea, the very object. Hence so many long and undecided disputes among the wisest and best of the ancient philosophers with respect to "man's chief good." By some it was pronounced to consist in one thing; by others in something else. Their conclusions were various, and oft times contradictory, and all their inquiries resulted in doubt and uncertainty. The fact is, that without a knowledge of the nature,

perfections, and moral government of God, the immortality of the sou!, and its relation to God and a future state, the mind must be incapable of fixing upon, or forming any just notions of the real object of happiness. For this knowledge we must be indebted to revelation. Moreover, man has a sense of guilt, and fear of punishment. Infidels may reason themselves out of common feelings, or sin themselves into hardness, and insensibility; but it is not easy for mankind, in general, to divest themselves of these fears. They have a notion of a Lawgiver to whom they are accountable-that transgressions of his laws are sins, and consequently involve an obligation to punishment, nor are mankind wrong in this case. It is as certain as that God exists, and governs his creatures that his laws are perfect, and that every transgression must be followed by a just recompense of reward. Reason does not teach that a perfect God will forgive wilful transgression, but the contrary. It decides that it is just that he who does ill should suffer ill, and justifies the sentence which revelation pronounces "the soul that sinneth shall die." It may be positively affirmed, that it is impossible for unassisted reason to ascertain any means by which guilty creatures' may reasonable hope to satisfy the justice, and regain the friendship of their offended creator. The combined wisdom of men, and of angels would be infinitely incompetent to decide this question. Indeed, the fate of fallen angels must have presented insurmountable difficulties against the hope of forgiveness. But man is not only guilty, he is also utterly depraved. Will, or can his nature be exalted to righteousness, and holiness? The energies of the whole creation cannot effect it, and what creature, without express assurance from God can certainly affirm that omnipotence will renew, and restore to purity an intelligent creature which, by wilful rebellion had become depraved? And who would conceive by what means a change so important could be accomplished? Man is condemned to death, and "it is appointed unto all men once to die." Will this be the final termination of his conscious and active existence? Will he live beyond the present life? Will God perpetuate his "living power" still

longer, or will he then extinguish it forever? On all and each of these momentous questions, for a definite and certain answer, we must wait to hear what God the Lord will say. He alone can give the decisive reply. How needful and how benign is that message from heaven which relieves all this perplexity, and gives a full, and faithful response to every thing which we need to know. Thus divine revelation corresponds perfectly to the necessities of man, and furnishes an unerring and distinct answer to every question which respects the character and purposes of God; the condition and destiny of man, and their mutual relations. The origin of the world, the moral government of God; the primitive and present condition of man, his duties, dangers, hopes and prospects; his true interest, and excellence, and the means of promoting and securing them—are subjects upon which the sacred scriptures profess to give light, and upon which they do give incomparably the best information which the world enjoys and in fact the sum of all the correct and certain knowledge which it does enjoy. They claim, and have an indisputable title to the honor of being a special light vouchsafed by heaven to dispel the darkness of reigning moral night. They demand, and deserve, all the confidence and authority of a communication from the Eternal King, and only wise God. They profess to be the means provided by God for reforming the opinions, and the lives of men. To this they have contributed more than all other expedients, and where every other means have failed to produce any extensive, and permanent effects. If every effect must have an adequate, and appropriate cause, must not these extraordinary effects have an extraordinary cause? If wise, and benevolent effects can result only from wisdom and benevolence, where else than in God will we find wisdom, and benevolence equal to these benign results?

4th. “God said, Let there be light, and there was light"when he imparted, and wherever he does impart the illuminating power of the Holy Spirit.

The most eminent heathen sages, and philosophers explicitly confessed the necessity of a divine influence to elevate the mind

"Virtue

"No man

of man to noble, and virtuous designs, and deeds. (said Plato) comes not from nature, nor from learning, but from God." "There is reason (said Cicero) to believe that no good man had been such, unless by the help of God." ever was great without some divine inspiration." Such were the convictions and confessions of the best and wisest of the heathen. If they felt that a divine influence was necessary to that imperfect degree of moral excellence which they saw, how much more necessary is it to the existence of that enlightened piety, and elevated morality which christianity requires, and produces. The scriptures distinctly recognize this necessity. They declare that for it special provision is made; men are encouraged to expect it, and the experience of it is the habitual acknowledgment of all the pious. In this way God giveth light. The mind of man is naturally dark. "The understanding is darkened, being alienated from the life of God through ignorance that is in them, because of the blindness of their heart." It is true that the sun of revelation sheds its mid-day brightness around them—yet the operation of the spirit is necessary to give it admission, so as to produce correct spiritual vision. The Lord opened the heart of Lydia to attend to the things which were spoken by Paul. The Psalmist prays, "Open thou mine eyes that I may behold wondrous things out of thy law." Christian converts confessed, "God who commanded the light to shine out of darkness hath shined into our hearts to give us the light of the knowledge of his glory." "Beholding, as in a glass, the glory of the Lord, we are changed into the same image from glory to glory as by the spirit of the Lord." Two existing causes are sufficient to account for the inefficacy of mere external revelation-the disordered state of the human mind, which renders it unapt to admit the rays of divine and holy truth, and the fact that from love of darkness men shut their eyes against the light. Though the natural sun shine ever so brightly, men will not see if they wilfully close their eyes against it; or if their eyes, covered by film, or darkened by vicious humors, will not transmit and properly concentrate the rays of light. Wilful depravity disqualifies men for

perceiving the truth, and prompts them to resist that knowledge which exhibits to them the true character of God, and of themselves, and which reveals their danger and their sinfulness, their duty and the way of recovery. If men perceive the moral beauty of divine truth, receive the love of it, and by it are made wise unto salvation, there is saving illumination, because God has said, "Let there be light." Hence, thorough conviction, sound conversion, progressive and ultimately perfect sanctification.

The light communicated by the Holy Spirit imparts—First, a discovery of the glory of God. This is the beginning of all true religion, which consists essentially in just views of the divine character, accompanied with corresponding affections, and an holy life. God is seen in the glories of his moral character, and for that reason is admired and loved supremely. Before he may have been known by the hearing of the ear, but now the enlightened mind beholds him, and the heart responds, "whom have I in heaven but thee, and there is none upon earth I desire besides thee. Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory."

Again, the light imparted by the Holy Spirit produces a conviction of the moral vileness and evil of sin. It is only by a knowledge of the moral character of God that this conviction can be felt. His law is founded in his moral character, and perfectly corresponds to it. The sum of its requirements is love to him. The justice of this demand, and the crime of refusal, will be seen in proportion as the glory of God is discerned. By the law is the knowledge of sin. The authority, goodness and holiness of God therein exhibited, show sin to be exceeding sinful. The character of the sinner, compared with this spiritual and holy law, must appear infinitely criminal and vile. In its light the convinced sinner beholds his own guilt and deformity, abhors himself, and repents as in dust and in ashes.

Further, the illuminating influence of the Holy Spirit imparts delightful and soul winning views of the glory and grace of Christ. This is with peculiar emphasis affirmed to be fact. "To you that believe he is precious"-even preciousness itself—