it in mind that we are not now adverting to things that are capable of being apprehended by mere simple reason. No one thinks of denying the fact of our being rational creatures. There are many things with which we are acquainted, and upon which we can reason with some degree of accuracy.—In fact the researches of learned men, and the discoveries they have made are many of them most profound. The wing of intellect has carried them so high as to explore the position and the character of almost every star that garnishes the visible heavens; and they have calculated their movements and their distances; or betaking themselves to the science of mind, they have laid down the principles of our moral nature as the basis of human government-all this has been done, and yet all this affects not the truth of the proposition that "the light that is in us," may, as to spiritual things be nothing but "darkness.” This is accounted for by observing the distinction between spiritual objects, and those which are the objects of simple reason, or of abstract science. Men may have great light in the one case, and be equally dark in the other-The understanding in the one case may be able to grasp the objects to which it stretches forward, whilst in the other case it may have no distinct apprehension whatever. On the other hand again, an apparently ignorant and unlearned man—unlearned I mean in the knowledge of science, but on whose mind a supernatural light has come down, may be able to speak of, and delightfully to feel after the things that are of God; so that one conclusion is obvious from the whole, that the supposition of the text cannot but be realized in every one yet unenlightened by the Spirit. The faculty which who are in such a condition possess, and which ought to have been your light is darkness by

you

reason of sin! How much the circumstance ought to humble man, and would certainly do so, were we made sensible that such darkness existed. A proud man is proud because he knows not himself, and the fancy that he is wise is the highest proof of his folly.

2. The supposition of the text is realized, when we are led to form a false estimate of the truth and excellency of spiritual things.

There are some in the world, who never at all direct their attention to the things of the soul and eternity; and there are others again who do not think of them sufficiently, or form but a very imperfect conception of their nature and excellence. Perhaps, in many cases, the foundation of this, is an inordinate affection for the present world. It will uniformly be found that as our attachment is to the one, it shuts out the other: or if not altogether so, it detracts from the importance of eternal realities. Now although individuals may occasionally talk about the things of eternity-though they may pretend to form some opinion respecting them, and evince a sort of veneration for these things; still if the heart and the affections be swayed by the objects of time, the opinion of such individuals respecting the things of eternity cannot be a correct one-there may be light in their minds, but so far as regards a sufficiency of light to conduct them, it is certainly, as to all practical purposes, little better than darkness. To apprehend even common things distinctly, it requires that we pay some attention to them; so if we advance a little higher, and speak of the things of science-to apprehend these, it requires still greater attention; but finally to apprehend the things that are spiritual, and connected with a world whose every attribute is stamped with

immortality, it requires that we read them, and apprehend them in the light of faith. There is no proper spiritual apprehension without faith. Truth and excellency are connected with the things of the gospel and an eternal state, but this truth and this excellency are never learned by a worldly mind. The light of truth is always adapted to practical purposes-If it exist in the heart, it will guide its possessor through the darkness, and cheer him amid the trials of life; and even more than this, it may be expected to increase in its power as a guide, along with the advance of our pilgrimage, until finally it be blended with the radiance of heaven. Such a case as this supposes of course the affections and the heart to be clear from the love of the world. But where it is otherwise, though an opinion of eternal things may be professed, the light of that opinion is not adapted to practical purposes, and is therefore in other phraseology a condition of darkness. How important is a consideration of this kind! Hear it further explained. It is only as we are influenced to prepare for futurity by a right apprehension of spiritual and eternal realities, and by a correct perception of the truth of scripture, that the light that is in us is not darkness but salutary vision. We may suppose a light-house to be erected on some part of the sea-coast, for the purpose of saving the mariner from shipwreck amongst surrounding rocks. Now this lighthouse will be most likely to effect its purpose of saving, only when the mariner shall be prudent enough to attend to it. It has been erected we shall suppose in that particular place where it ought to have been erected.—The rocks that surround it have been surveyed by individuals capable of judging of these things; and the light which they have caused to be created is the only safe one, In

fact there is not known to be any other. But what suppose ye is likely to be the consequence in the history of a certain vessel passing that way, the commander of which, presuming to be wiser than his fellows, though at the risk of his own, and of the safety of those who are with him, should venture to act, not on the strength of the authorized light-house, but according to some fanciful light of his own, so as directly to bring his vessel amongst rocks, where he foolishly imagined there was none?-the consequence is plain-suffer shipwreck he must and be blamed for his folly! The application of this to the subject in hand is just equally plain. If we disregard the truth and excellency of spiritual and eternal things because of any kind of light which we pretend to possess, are we not in danger of foundering amid the rocks of the world, where we may be ready to fancy that danger is absent; and if the soul begin to suffer shipwreck, is it not possible that it may suffer it for ever? Just like the commander of the vessel alluded to above, whose light, professedly in him, turned out to be darkness, so the individual who is not practically influenced by the truth and the excellency of spiritual and eternal things-unless arrested and made wiser-is running the soul into danger-the light that is in him is only equivalent to darkness.

3. The supposition of the text is realized, when our first or fundamental principles of a religious kind are

erroneous.

In the different arts and sciences amongst men, a foundation is every thing. A house without a foundation is no house or if it be built on the sand, or the foundation itself be not adequate to the superstructure, the fall of such a building is easily predicted. So is it in any of the sciences

where the mind is concerned. The whole of any system of philosophy is unsound, if you can prove its first principles to be so. This is plain, inasmuch as the future reasoning of the system is supposed to be taken from the elementary principles. Or look we at nature? Every thing in nature is harmonic. The Almighty Architect is not the God of confusion but of order, as may be seen in every part of this stately and beauteous fabric. His providence moreover, (though many of the links may be unseen by us,) is one perfect and connected chain : and if we ascend from the consideration of His providence to the gospel of our salvation, it most distinctly recognizes certain first principles, to know which, and to build upon which is the very elementary lesson of Christianity; and therefore when the apostle says-" Leaving the first principles" of our faith, "Let us go on to perfection," he evidently gives us to understand that first principles are necessary on which to ground our future perseverance. But perhaps no individual will deny-and no system of religion professes to deny the necessity of first principles. The difference regards the inquiry, what should these first principles be? If the appeal be made to the word of God as it ought to be in all such cases, it is quite capable of deciding the matter :—were it not, it would cease to be a book of instruction, and inadequate to direct us for eternity. But here again, we may observe that no one thinks of denying the word of God to be such a book—at the same time, individuals seem to be at liberty to interpret the scriptures according to the individual bias of their own mind. From this very fact it is, that in many cases, even where a profession is maintained, no first principles are ever laid, or in other cases, the most erroneous and ungospel