the stature of the fulness of Christ." (Eph. iv. 13.) The fall of man was perfect and complete in all its bearings; and his restoration also is perfect and complete.

But this restoration, although absolute, standing alone in Christ, still, it is actual, real, true, pure operation, progression : and thus it is, that the word 'light,' is sometimes used in Scripture to signify "the life of God," and sometimes, the grace of God. Knowledge is light and life; a qualification for service in the work of Christ, for office in His kingdom, a means of salvation: just as ignorance is death, whether the native, latent passions of the soul be suffered to burst forth into open transgression or not. Oh, light! what is thine essential nature? Spiritual light, knowledge of God, is God; the knowledge of His nature and of our own, is Divine truth, that which could only have been revealed to us by Himself, and through Himself; and this truth is sanctifying, saving. I must first see God in Revelation, before I can see Him anywhere else; and then I see Him everywhere : then I feel His nature to be ennobling-life, eternal life. Oh, God, endue us more and more with the grace of Thy Holy Spirit, with the unction of Divine truth, with life! The first chapter, the first words of St. John, are a marvellous Revelation. In "the Word was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not." I say, what a luminous Revelation, at once of the essentiality of the Word! And

E

then the writer passed on to a greater still: "The Word was made flesh," or, as St. Paul said, "God was manifest in the flesh;" so that He stands before us an embodiment of all virtue, and of all truth: whether we look at Him in His Word, or in the flesh, He is the same-our Standard, Example; Author and Giver of life: "Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." As we thus look at God, our adoration is one with the Church triumphant, "Holy, holy, holy is the Lord God Almighty," but it is that high and holy nature that the carnal mind hates. "Men love darkness rather than light;" they love their low, grovelling standard: that fellowship which is with the Father, and with His Son Jesus Christ, they do not like. A great divine said, "If virtue were to become incarnate, it would be deified, and worshipped;" but a greater divine still, said, "But it has become incarnate, and it was hated, condemned, and crucified." Yes; but, hated as it was, and as it is, it will yet be deified, worshipped: "Unto me every knee shall bow, every tongue shall swear." It is to this highest prostration of soul before God that I would lead you; to this sworn allegiance I would conduct you: but, in order to do so, let us look for a moment at these principles of light and life, darkness and death, as revealed to us, and as revealed to us operating upon hearts of man. "The light of the wicked shall be put out. The light

the

shall be dark in his tabernacle, and his candle shall be put out with him." (Job xvi. 5.) What an awful extinction is this! A man may have a great grasp of human knowledge, a brilliant intellect, and this light may serve his day and generation; it may be a light in his own house, but "the light shall be darkness" in the sight of God, and it shall be put out with the man. What an extinction !

"His

"When his candle shined upon my head, and when by his light I walked through darkness." (Job xxix. 3.) candle" never goes out. Job might think it had done so; but no, the light was only eclipsed for a moment, that it might be the more recognised, valued: the light that can light us to walk through darkness never goes out; but, as in the case of Job, it shines brighter, clearer after that. Few persons have to walk through darkness like him, but those who have will ever value the light by which they walked through it, and, as he did, lament an eclipse: "Restore to me the joy of thy salvation." "Lord, lift thou up the light of thy countenance upon us. (Ps. iv. 6.) David knew well these alternations of light and darkness, the conflict of the flesh against the Spirit, and of the Spirit against the flesh.

"Thou wilt light my candle. The Lord my God will enlighten my darkness." (Ps. xviii. 28.) "Unto the

upright there ariseth light in the darkness." (Ps. cxii. 4.) "With thee is the fountain of life in thy light shall we see light." (Ps. xxxvi. 9.) "Oh, send out thy light and thy

truth: let them lead me; let them bring me unto thy holy hill." (Ps. xliii. 3.)

God alone can lead us from one eminence to another; the light of His Word, and the voices of His Word, are sufficient to lead us on to the highest glory: "Then will I go unto the altar of God: unto God, my exceeding joy.” "They go from strength to strength; every one in Zion appeareth before God."

Isaiah, too, understood this doctrine of light: "The Lord shall be unto thee an everlasting light, and thy God thy glory. Thy sun shall no more go down; neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light.” (Isa. lx. 19.) "Woe unto them which put darkness for light, and light for darkness.” (Isa. v. 20; lix. 9; ix. 2.) Our Saviour's words seem to have been rooted in these: "If thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If, therefore, the light that is in thee be darkness, how great is that darkness."

vi. 22.)

(Matt.

What a vast, deep field of thought does this open to us, upon the subject of purity of motive! Our eye should be single, intent to root up evil, but only so far as God bids us go. We do well to search our hearts, to lay them open to God, to see that the springs of our actions are pure; because, if they are not, darkness may close upon the light of Divine grace-set in everlasting death. Our one motive to action

should be, that Christ may be exhibited in His highest glory; that no cloud, no "appearance of evil," may eclipse Him; and, if this be so, however our motives may be impugned, He will, in His own time, justify us, and cause our righteous motives to glorify Him. To me it is one of the most consolatory truths of Revelation, that our righteous Father sees the heart; that He will cause the light of the pure in heart, óf the single eye, to increase into perfect day : while the light of the wicked shall be put out. How many impure motives eclipse Christ from the world: love of popularity, of gain; a heart fed by pride, vanity, and self-love; and then there is apathy, the love of ease, selfishness, indulgence of the flesh; "Covetousness, which is idolatry." And hence the command of Christ, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." "Ye are the light of the world." (Matt. v. 14-16.) We must so live, that "the light of life" shall dispel all darkness; and not that darkness shall close upon light: "If the light that be in thee be darkness, how great is that darkness!" This is really an appalling passage. I cannot fathom it; the depth is too deep; light, darkness. How great is that darkness! An emanation from "Satan himself," who "is transformed into an angel of light." (2 Cor. xi. 14.) As the prince and god of this world, he is this, an embodiment of fascination that the inexperienced can scarcely escape his seductions. The world has enchantments, to which all kneel, if they do not all