eft, and as it were in an expiring ftate. How low was the interest of Zion at the reformation, when all the kings of the earth ferved the "fcarlet whore," and "were drunk "with the wine of the wrath of her fornication?" How thick the darkness that overfpread the nations, and how univerfal the dominion of error? And yet, in oppofition to all the cunning of earthly policy, in oppofition to all the fury of perfecuting cru elty, he enabled a few plain men, lovers of the truth, to affert, to defend and to spread it.

The most remarkable times of the revival of religion, in this part of the united kingdom, immediately fucceeded times of the greatest apoftacy, when truth feemed to be fallen in the streets, and equity could not enter. This was the cafe immediately before the year 1638. Carruption in doctrine, loofenefs in practice, and flavifh fubmiflion in politics, had overfpread the church of Scotland. And yet, in a little time, fhe appeared in greater purity, and in greater dignity, than ever she had done before, or perhaps than ever the hath done fince, that period. In the fame manner, immediately before the happy revolution, how desperate in appearance was the fitua tion of this church? When all the best, as well as many of the nobleft perfons in the nation, were chafed as fugitives from their dwellings and confidered as unworthy of an abode on earth! When many of our worthy ancestors fell in battle, died on a scaffold, or were murdered in the fields by the unrelenting rage of ecclefiaftic tyranny. And when worshipping the Lord God of our fathers, according to his own word, was a capital crime!. Yet our captivity was brought back, and "we were as men that dreamed," fo unexpected was the mercy.

Let no Chriftian therefore give way to defponding thoughts. Though infidelity unrefifted spreads its poison, though profaneness and enmity to religion and seriousnefs every where abound, though there are few to fupport the interest of truth and righteoufnefs, though we have seen a new thing on the earth, a minister of Chrift leaving the pulpit for the stage, let us not be difcouraged. We plead the caufe that fhall finally prevail. Religion fhall rife from it ruins; and its oppreffed state at prefent should not

only excite us to pray, but encourage us to hope for its speedy revival. While every one is diligent in his own sphere, and in his proper duty, and earnestly pleading for the revelation of the arm of the Lord, let us recollect his favor and protection to the church in every time of need, and his faithfulness which is to all generations. Let us fay with the Pfalmift, "Walk about Zion, "and go round about her: tell the towers thereof. Mark ye well her bulwarks, confider her palaces; that ye may "tell it to the generation following. For this God is "our God for ever and ever, he will be our guide even "unto death."*

* Pf. xlviii. 12, 13, 14,

Let your light so shine before men, that they may see your good works, and glorify your Father which is in Hea

ven.

TH

HERE are two different divifions frequently made of practical religion. One, into our duty to God, and our duty to man. Not as though every part of our duty were not to be ultimately referred to God, and to be done from a regard to his authority enjoining it; but because there are fome duties, of the performance of which the Lord our maker, and fome of which our neighbor is the immediate object. Another common divifion is into the hidden and the apparent part; the inward frame and temper of the mind, and the outward life and converfation. These two divifions, though they are near a-kin to one another, and often by indiftinct fpeakers in a great measure confounded, yet are by no means one and the fame; and when the difference is not fufficiently attended to, it is followed by many bad confequences. It is undeniable that God is chiefly delighted with truth in the inward parts; yet there are many of the dutics we owe to God, which ought to have an outward expreflion, which without it will not be acceptable to him, but which are greatly neglected by thofe who imagine that a good life. and converfation implies no more than the performance.

of a few of the moft obvious and neceffary focial virtues. The truth is, there are few things that feem to be less understood than the nature, extent, and obligation of vifible religion. Some lean to one extreme, and fome to another. Reproaches are mutually thrown upon one another. Some are blamed for too much profeffion; and they are ready to retort the charge, and blame their accufers with at least equal juftice, for too little, or none at all. In the mean time there are too few of any fort who have fuch a conduct and character as really adorns the doctrine of their Saviour, and ferves for the inftruction of finners, or the edification and comfort of those who fear God. For this reafon I have chofen to infift a little upon thefe words of our Saviour to his difciples, in his excellent fermon on the mount, "Let your light fo fhine before men, that they may fee your good works, and glorify your Father "which is in heaven."

I am sensible that fome, and particularly one commentator of great eminence, understand these words as addreffed only, or chiefly, to the twelve apostles; and that by light is to be understood their doctrine, which they were to let, or to suffer to fhine; freely to communicate, as they had freely received it. This they prefume to have been intended, in oppofition to the Heathen philofophers and the Jewish teachers, who confined their inftructions to their fchools, and imparted what they esteemed their most valuable discoveries only to a few felect difciples. To fupport this interpretation, it is alledged, that the metaphor of light is constantly used in Scripture to fignify knowledge; and that of darknefs, ignorance. But though this be the primary intention of the metaphor, it is furely fometimes carried on to exprefs the effects of knowledge; and not only walking in the light (as 1 John i. 7.) but fhining as lights in the world, (as in Phil. ii. 15.) an expreffion almoft the fame with that in our text, is used to fignify holinefs of life. Befides, I do not think the above interpretation can be made, without fome conftraint, to agree with the expreffion in the laft part of the verse," that they may fee your good works." I understand the words, therefore, as originally addreffed to all who then heard our Lord's