the gentiles. The gospel is sent "to give light "to them that sit in darkness and the shadow of death, to guide their feet into the way of peace;" "to open their eyes, and to turn them from dark"ness to light, and from the power of Satan unto "God:" and, when these effects are produced, men "are made the children of light and of the day," and are exhorted to a consistent deportment.1 St. Paul addresses the Philippians in words very similar to those of this text: "Do all things without "murmurings and disputings; that ye may be "blameless and harmless, the sons of God, with"out rebuke, in the midst of a crooked and

perverse

"nation, among whom ye shine" (or (or "shine ye") ແ as lights in the world; holding forth the word "of life, that I may rejoice in the day of Christ "that I have not run in vain, neither laboured in "vain." And St. Peter uses language to the same effect: "Ye are a chosen generation, a royal "priesthood, a holy nation, a peculiar people; "that ye should shew forth the praises of him who "hath called you out of darkness into his mar"vellous light."2

But we need not multiply proofs in so plain a case. The apostles derived a primary splendour from Christ, "the light of the world ;" and their light shone before vast multitudes with peculiar lustre. The ordinary pastor diffuses the same light in his circle, and according to his measure: and the meanest Christian has his little influence and a few observers, among whom too his light

Luke i. 79. Acts xxvi. 18. Eph. v. 8-14,

Phil. ii. 14, 16. 1 Pet. ii. 9.

may be made to shine. Even nominal Christians, being favoured with the light of truth, are inexcusable, in proportion to their advantages, in not receiving and communicating the inestimable benefit. For "this is the condemnation, that light 66 is come into the world, and men love darkness " rather than light, because their deeds are evil.”

This may suffice to shew that we are all concerned in the exhortation: for in our favoured land, and our peculiar situation, we have every advantage for aiming to "let our light shine be"fore men:" and if we do not "we have no cloke "for our sin ;" so that it will be more tolerable in the day of judgment for Sodom and Gomorrah than for us.

II. We will then examine more fully the import of the exhortation.

God hath made other men his instruments in communicating to us the light of the gospel; and we should desire and endeavour to impart the benefit to others also: though we may seem rather lamps in the street, or candles in the room, than luminaries in the firmament of heaven. The means to be used for this purpose may vary, according to our several employments, abilities, and relations in life: but we all ought to have the same habitual design of bringing our neighbours and friends to the knowledge of God and themselves; of the holy law and the gospel of salvation; of the way of peace and the path of duty; and of all other things which pertain to evangelical piety.

In order to accomplish this purpose, it is requisite that we make an explicit profession of our

wisdom and sovereignty of his providence, are maintained. Connected with these doctrines, man's accountableness to his Creator and Governor, a future judgment and a state of eternal retributions; the fallen condition of the human race, the evil and desert of sin, the justice of God in the condemnation of sinners, and his free mercy in their salvation, are strenuously insisted on: and the person, redemption, and mediation of Emmanuel, Jesus the Son of God; regeneration and renewal unto holiness by the Spirit; repentance and fruits meet for repentance; justification by faith alone; love to the Saviour constraining to devoted obedience; and patient continuance in well-doing, animated by the hope of eternal glory, are the principal topics to which the attention of the auditors is called. These things are evidently enlarged upon in some congregations, and not in others and, if a man be convinced that they are the doctrines of scripture, he ought seriously and statedly to attend at some place of worship, answering to this description; avowing that his conduct is the result of examination, conviction, and regard to the authority of God. In doing this, not only hearing the sermons, but joining in every part of the service with reverent devotion, and associating with those who hold and adorn the same principles, he will make a very distinct and intelligible profession of his faith: and, in bringing his family, and others whom he can influence, to attend on the same ordinances, he may "let his light shine before men," and exhibit an edifying example to his neighbours. To render this the more impressive, he should not only appropriate

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the Lord's day to this purpose, but embrace opportunities of attending on any day when it does not interfere with other duties: coming early, and shewing in his whole deportment that he takes delight in the worship of God, and in hearing his word. Such a conduct tends exceedingly to draw men's attention to the gospel, and to promote vital godliness in the world.

It may further be observed, that all these ends are more decidedly answered, when the believer, after mature deliberation, statedly attends at the same place of worship, than when he wanders from one to another: for thus he sets an example of constancy in his attachment to the truths and ordinances of God; and he more effectually ensures the attendance of his family. Perhaps it may be added, that this conduct indicates a more healthful state of soul, and best promotes "growth " in grace, and in the knowledge of our Lord and "Saviour Jesus Christ."

Our light should also shine before men by instructive and pious conversation. "The mouth "of the righteous speaketh wisdom and his tongue "talketh of judgment:" and it is remarkable, that the most opposite effects are ascribed to the tongue in the sacred scriptures. The psalmist calls it "his glory:" and Solomon declares that "the mouth of a righteous man is a well of life:" that "the tongue of the just is as choice silver;" that "the lips of the wise feed many;" and that "the tongue of the wise is health."-On the other hand, "The tongue is an unruly evil, full of deadly poison it is a fire, a world of iniquity;-it "setteth on fire the whole course of nature, and

" is set on fire of hell." The fact is indeed undeniable, that the gift of speech, when abused, is the grand instrument in the propagation of atheism, infidelity, impiety, blasphemy, heresy, licentiousness, discord, and every other evil, through private circles and large communities, all over the earth. Yet this same gift, under the influence of divine teaching and holy affections, is also principally instrumental in diffusing the light of the gospel among mankind: not only by public preaching; but by the private instructions of parents and masters, and by familiar conversation. The speech of prudent zealous Christians, being sea"soned with salt," being pure, pious, and affectionate," ministers grace unto the hearers." It is therefore emphatically true, that "life and death "are in the power of the tongue;' of the tongue;" "for out of "the abundance of the heart the mouth speaketh." If then we be the disciples of Christ, and partakers of his grace, we shall, after his example, “ from "the good treasure of our hearts bring forth good "things." For, even if we "keep our mouth as "it were with a bridle" from all corrupt discourse, but do not embrace opportunities of profitable conversation; we shall be found guilty of burying our talent in the earth.

All indeed have not the gift of properly introducing religious topics in mixed companies, where they are too generally unwelcome, however prudently and seasonably managed: but every man has a little circle, in which he may speak with freedom on the great concerns of salvation. Most

1 Jam. iii.