related to God, and most important duties grow out of this. God is to be feared and loved. Our trust is to be in his name. We are to seek his glory, and to promote his honour. To his authority and will we are to submit. The interests of his cause in the world we are to endeavour zealously to advance. Uprightness includes what, in strictness of speech, is called religion.

3. And then, the duties of disposition and conduct which we owe to man, our fellow-creature. We must love our neighbour as ourself; and all things whatsoever we would that men should do unto us, we must do even so unto them. Loving and honouring all men, we must do justly and love

mercy.

II. Next, we must consider what the text intimates, that the upright may be called to dwell in "darkness."

The word itself is often used in Scripture, and somewhat variously. The point now is,-in what particular sense is it used here?

And one thing is certain,—and this may guide us in our inquiry, it is a darkness to which the upright man is exposed, and which does not affect his uprightness. He is upright while he is in darkness.

It is not, therefore, spiritual darkness, the darkness of sin, and its usual consequences.

The expression, therefore, is to be referred to those providential dispensations of which even the upright man is from time to time a subject. As it is written elsewhere, “many are the afflictions of the righteous." The Scripture often refers to the fact, that the upright are not exempted from this common condition of humanity; and the experience of all ages corroborates the testimony.

The expression used in the text to describe these afflictions is very significant. In themselves they are gloomy and cheerless. Often, their object is a perfect mystery. Or, no way of escape may be apparent. The dense cloud may cover the whole sky. The mist may completely obscure the prospect. We may, in this respect, be called to walk in darkness, and have no light.

III. What, then, is the import of the declaration of the

text upon the subject, "Unto the upright there ariseth light in the darkness?"

1. A first source of light may be noticed in that persuasion which the word gives them, that all their affairs are in God's hands; that they are under his superintendence; that, therefore, they are all ordered by the wisdom, and goodness, and power of the great Lord of all. Were our affairs at all chance-disposed; or were they subjected to the control of malignant beings who hate us, and seek our ruin; were no restraints imposed on the inclinations and passions of men; such circumstances as these would make the darkness complete. But it is said to Zion, "Thy God reigneth." His way may be in the thick darkness; but justice and judgment are the habitation of his throne. He knows of what things we have need. The hairs of our head are numbered in his sight. What happens to us, happens by his appointment or permission. "I was dumb," said the Psalmist, "because it was thy doing." If even in the cursings of Shimei, he acknowledges the hand of God, how much more in the ordinary, however painful, events of life?

2. The upright are assured of the beneficial tendency and issue of the darkness through which they are passing.

Nothing is more plainly stated in Scripture than this. Our afflictions are divine chastenings. They come from the paternal love of God. They are sent to make us partakers of his holiness. Our light and momentary affliction "worketh for us a far more exceeding and eternal weight of glory." Nothing is without design; and that design always comprehends our well-being. The draught may be bitter; but it is medicinal, and administered in wisdom and love.

3. And we must not overlook the fact, that in darkness, the upright have the comforts of the divine presence. They are not alone in the path they take. This should never be

forgotten. The promise is explicit: "When thou passest through the water, or through the fire, I am with thee. The waters shall not overflow thee, nor the flames kindle on thy head." When in the world they have tribulation, in Christ they have peace. Ordinarily, their path is a shining light,

spiritually, which shineth brighter and brighter to the perfect day; and never is that light more apparent, more commanding, than when contrasted with surrounding darkness. The very circumstance that they are in darkness, by withdrawing the heart from the world, by increasing confidence in God, by multiplying heavenly meditations and prayers, will minister to an increase of spiritual light. And this may so brighten, as to divest the darkness of its power to terrify. "Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me.”

4. The upright are enabled to rejoice in hope of the glory of God. And where hope is, it is as the anchor of the soul, sure and steadfast. By the sure word of promise, not only is a state of blessedness disclosed, but promised. There is, in direct prospect, the city which hath foundations,—the city all bright with the irradiations of manifested God. No sorrow shall ever come there. The inhabitant shall not say, I am sick. Not a sigh shall interrupt the voice of melody and thanksgiving. To this the redeemed of the Lord are travelling; and they know that when they arrive there, they shall obtain joy and gladness, and sorrow and sighing shall flee away. The path cannot be all dark from which such glory is beheld, and which conducts directly to it.

Put all together the four particulars we have mentioned,— and they are all co-existent,—and you will at once see that the upright has "light in darkness."

1. The subject suggests a powerful reason for seeking the favour of God, and scriptural uprightness. This is, in fact, the one thing needful. It is especially needful for man as born to affliction and trouble. How is he to be prepared for what awaits him, but thus? Darkness he cannot avoid; but he may make it total. And where there is no light, the sorrow of the world is terrible. It often worketh death. Going through the world, you will often need help and comfort. By neglecting this great salvation which the Gospel unfolds and offers, you deprive yourself of what may one day be essential to you. And what, if you kindle a fire, and comfort yourself with its sparks,-vet this shall you have at

the hand of the Lord,—you shall lie down in sorrow. At all costs, no matter what effort, what sacrifice, you must obtain this uprightness. All is well with it. Nothing is well without it.

2. Make the preservation of uprightness your chief concern. Acknowledge God in all your ways. Though he slay you, yet trust in him. Sink not in calamity. Glorify God; honour religion, by showing that you have the light which comforts and directs you. Often is religion thus made additionally attractive, by its evident power to console in sorrow, to give joy in suffering and pain, and the full light of hope, when all else is as the darkness which may be felt. The value of religion may be argued and proved. But such cases are experiments, examples, undeniable and impressive demonstrations. Walk in uprightness, though you walk in darkness. The darkness shall soon pass away. Not so the light. "Thy sun shall then no more go down, neither thy moon withdraw itself. God shall be thy light, and thy God thy brightness, and the days of thy mourning shall all be ended."

66

PENITENT SINNERS RETURNING TO GOD.

'Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth."-HOSEA Vi.1—3.

THERE are two aspects under which the text may be considered: but I shall only direct your attention to one of them. It may be considered as exemplifying the social character of man, even when under the more painful, because earlier, influences of religion. When the conscience is deeply affected by a just view of sin, there is an eagerness for solitude, that the soul may pour out its confessions and desires before God; and though at the same time many should be affected in the same manner, as in the case of what is properly called "a

religious revival," when it pleases God to "pour out the spirit of grace and supplications," so that a whole land may be mourning before him, yet will there be mourning apart. But still, in the midst of these separations, there will be strong expressions of the social feeling. They who mourn for their own sins, will desire to see the same godly mourning in others, and they will exhort them. And if they see their exhortations issuing successfully, there will be mutual instruction and encouragement. At such a time, they whom "the Comforter, the Spirit of Truth," has reproved and convinced of sin, will endeavour at once to direct, excite, and strengthen each other, by communications such as the one we have in the text:-"Come, and let us return to the Lord: he hath torn, and he will heal us."

But there is a second view, arising from a slight limitation of the first. There are the feelings, the convictions, the encouragements and expectations, of the penitent sinner. returning to God. Be it that several are animating each other. They suffer under the same apprehensions, are encouraged by the same hopes, seek the same object, tread in the same steps.

I. I shall make a few introductory remarks on that return to God of which the text speaks.

II. I shall describe those feelings under which the text represents the truly repentant sinner as returning to God.

I. The original condition of man was such that he enjoyed fellowship with his all-bountiful Creator. He was made capable of it. He actually possessed it. While he affectionately served God as his Sovereign Lord, he truly enjoyed God as his portion, his proper and supreme good. He lost this blessedness by sin; and his fall has so affected his posterity, that we are born in a sinful alienation from God. And the principles of an evil nature we strengthen by practice, and the moral distance is increased. This is the foundation of the whole scriptural doctrine of returning to God.

It is necessary for our well-being. We are not safe, we are not happy, in estrangement from God. To die in this state, is to perish. The wicked are bid to "depart." Sepa