self-denial,-taking up their daily cross, (Luke ix. 23,) and not conforming themselves to the vain customs, fashions, and maxims of this world,-nor fixing their affections on its riches or pleasures,-but breaking off from, and avoiding, every thing which the light discovers to be evil, they gradually witness the advancement of the new birth in their souls:-old things pass away, and all things become new. (2 Cor. v. 17.) The floor of the heart, figuratively speaking, becomes cleansed; and the chaff burnt up "with unquenchable fire." (Matt. iii. 12.) Having thus received Christ Jesus the Lord, he giveth them "power to become the sons of God, (this grace being dispensed) to them that believe on his name." (John i. 12.)

The preceding description of the commencement, and progress of conversion, is not put forth as an exact delineation of the steps, by which every one is conducted, in whom this important work has been accomplished. The degree of depravity, by which the human character is marked, previously to conversion, is much greater in some cases, than in others. The repugnance, also, of the natural disposition to submit to the control and guidance of the light of Christ, and thus to come under his yoke, varies greatly in different persons; and consequently a corresponding variation may be requisite, in the duration, and in the intensity, of "the refiner's fire." And when individuals of a serious disposition have embraced doctrines which, by leading them to place an undue stress on outward forms and ceremonies, do really obstruct their coming to Christ, their prejudices are not easily overcome; these have to pass through a time of stripping--of breaking to pieces all those things, however highly esteemed, the tendency of which is to prevent their receiving Christ in the simplicity and humility of little children. (Matt. xviii. 3.) It may be expected, therefore, under this great diversity of

B

character, that in the process of conversion, there would be "diversities of operations:-but it is the same God, which worketh all in all." (1 Cor. xii. 6.)

The foregoing view of faith in the name of the Son of God appears to have been set forth by Him in the latter part of that memorable portion of Scripture, with which this chapter commences. When our holy Redeemer had declared, "He that believeth not, is condemed already; because he hath not believed in the name of the only begotten Son of God; (John iii. 18) he proceeded, as already observed, still more particularly to point out the cause of condemnation: for he immediately added, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God." From these words of our blessed Saviour, it may be inferred, that although professed Christians may be very assiduous in acquiring the literal knowledge of the doctrines contained in the Holy Scriptures, and may profess an unlimited confidence in the benefits resulting from the sufferings and death of our Lord Jesus Christ; yet if they persist in disregarding and rejecting the admonitions of the light, which at seasons shines in their hearts, in order to their being delivered from the power of sin, and cleansed from its pollution; they do not, according to his doctrine, truly believe in his name, and consequently they are in a state of condemnation. For such persons to conclude, while they remain in this state of unbelief and disobedience, that because they profess a faith in the personal appearance, sufferings, and death of Christ, therefore they are cleansed from their sins in his blood, and are justified in his sight, would be indeed a lamentable and dangerous delusion.

In the texts before quoted from the sacred record, the Saviour of the world briefly, yet in clear and emphatic language, preached the doctrine of the light; showing, that this divine gift is embraced and adhered to, by every one who "doeth" or walketh in the path of "truth;" and that it is hated by all who do evil; who reject it, in order to escape from its convictions. Now, these two classes comprehend all mankind; and therefore it is clear, that this divine gift is dispensed unto all. Evil men could not hate or reject the light, if it did not in some degree illuminate their minds, reproving them on account of their evil deeds. Their not believing in, nor loving the light-refusing to hearken unto, and to obey its admonitions-gratifying their corrupt propensities by continuing in their evil ways,—this is the ground of their condemnation-the cause of their exclusion from that salvation, which is by and through Jesus Christ. On the other hand, they who walk in the paths of "truth" and righteousness, in the obedience of faith, following the guidance of the light, ordering their conduct and conversation according to its dictates,-all who take this course and persevere therein, are brought out from the darkness and death of our fallen nature, and are made partakers of the salvation of God, through Jesus Christ their Redeemer. (See 1 John i. 7.)

But although all mankind may be comprised in these two classes, yet it is a truth clearly deducible from the doctrines of Scripture, that individuals may pass from either of these classes into the other. Those who have begun to walk in the paths of truth and righteousness, and even such as have made considerable advancement in a religious life, may, by not abiding in the fear of God, and in obedience to his holy will, fall into temptation, and be overcome thereby, and thus become evil doers. (Ezek. xxxiii. 18. 1 Cor. ix. 27.) So also, if individuals of the latter description, before the day of mercy passes away, happily embrace the renewed

visitations of a long-suffering and gracious God, they may undoubtedly, through sincere repentance and faith in his Son Jesus Christ, be cleansed from the pollution of sin, and be brought into a state of reconciliation and favour with God. Thus the declaration of the Apostle to the Corinthians will be applicable to them; when describing various kinds of evil doers, he adds, "And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God." (1 Cor. vi. 11.)

Among other declarations of Christ, in accordance with the foregoing, are these: "I am the Light of the world; he that followeth me, shall not walk in darkness, but shall have the light of life." (John viii. 12.) To some of the Jews who, through unbelief, were in danger of having this divine gift taken from them, he said, "Walk while ye have the light, lest darkness come upon you." "While ye have light, believe in the light, that ye may be the children of light." (John xii. 35, 36.) These declarations of Christ, in which he represents himself under the character of "the Light," appear to have reference to him, principally as that divine Word, the life of which, as the Apostle declares, is "the light of men." (John i. 4.) By the operation of this Word, the work of regeneration is effected in them who believe, and walk in its light. They are "born again, not of corruptible seed, but of incorruptible, by the Word of God which liveth and abideth for ever." (1 Peter i. 23.) Thus they become children of light-in other words, true Christians.

It may further be observed, that all who believe in the light of Christ, and walk in obedience to its manifestations from day to day, fully participate in the benefits procured by the sufferings and death of the Redeemer. "If we walk in the light," said the Apostle, "as he is in the light, we have fellowship one with another, and the blood of

Jesus Christ his Son cleanseth us from all sin." (1 John i. 7.) Hence it appears that the being cleansed from all sin, by the blood of Christ, is the blessed privilege of those who walk in the light.

Christ is the gift of God unto mankind, not only in respect of his outward, or personal appearance, sufferings, and death, but also in respect of his spiritual manifestation in their hearts. The Almighty declares, “I will give thee for a light to the Gentiles, that thou mayest be my salvation to the end of the earth." (Isa. xlix. 6.) His salvation is freely offered unto all; but it is partaken of by those only, who in humility of mind receive and obey this manifestation of his holy light, or Spirit; and embracing the faith, which is its fruit, are baptized in or into the name-the life and power, of the Father, Son, and Holy Spirit :-as it is written, "He that believeth and is baptized, shall be saved.” (Mark, xvi. 16.) The faith of these will necessarily embrace the testimony of the Holy Scriptures, if they have access to this invaluable record respecting the birth, life, doctrine, miracles, death, resurrection, and ascension of our Holy Redeemer; for the gift of the light, or Spirit of Christ, (especially with respect to the increased measure, in which it is vouchsafed under the Christian dispensation,) is altogether to be ascribed to the efficacy of that which Christ, in his appearance in the flesh, did and suffered for the human race. Thus the benefits of the "one offering," are not depreciated, but are more completely exalted by the doctrine of the manifestation of the Spirit, or universal saving light and grace.

It is evidently the practice of the wicked one, to endeavour, by various stratagems, to induce the children of men to shut up their hearts against the influence of the light, or Spirit of Christ; and as far as he succeeds in this design, so far he maintains his evil power and dominion in the world. If, for instance, the subtle adversary, in order