the eye. All thou art: all thou dost: thy desires, tempers, affections; thy thoughts, words, and actions. The whole of these "shall be full of light :" full of true divine knowledge. This is the first thing we may here understand by light. "In his light thou shalt see light. He who of old commanded light to shine out of darkness, shall shine in thy heart." He shall enlighten the eyes of thy understanding, with the knowledge of the glory of God. His Spirit shall reveal unto thee, the deep things of God. The inspiration of the Holy One shall give thee understanding, and cause thee to know wisdom secretly. Yea, the anointing which thou receivest of him, "shall abide in thee, and teach thee of all things."

How does experience confirm this? Even after God hath opened the eyes of our understanding, if we seek or desire any thing else than God, how soon is our foolish heart darkened! Then clouds again rest upon our souls. Doubts and fears again overwhelm us. We are tossed to and fro, and know not what to do, or which is the path wherein we should go. But when we desire and seek nothing but God, clouds and doubts vanish away. We "who were sometimes darkness, are now light in the Lord." The night now shineth as the day and we find, "the path of the upright is light." God sheweth us the path wherein we should go, and maketh plain the way before our face.

4. The second thing which we may here understand by Light, is holiness. While thou seekest God in all things, thou shalt find him in all, the fountain of all holiness, continually filling thee with his own likeness, with justice, mercy, and truth. While thou lookest unto Jesus and him alone, thou shalt be filled with the mind that was in him. Thy soul shall be renewed day by day, after the image of him that created it. If the eye of thy mind be not removed from him, if thou endurest "seeing him that is invisible," and seeking nothing else in heaven or earth, then as thou beboldest the glory of the Lord, "thou shalt be transformed into the same image, from glory to glory, by the Spirit of the Lord."

And it is also matter of daily experience, that "by grace we are thus saved through faith." It is by faith that the eye of the mind is opened, to see the light of the glorious love of God. And as long as it is steadily fixed thereon, on God in Christ, reconciling the world unto himself, we are more and more filled with the love of God and man; with meekness, gentleness, long-suffering; with all the fruits of holiness which are through Christ Jesus, to the glory of God the Father.

5. This light which fills him who has a single eye, implies, thirdly, Happiness as well as holiness. Surely "light is sweet, and a pleasant thing it is to see the sun." But how much more to see the Sun of Righteousness, continually shining upon the soul! And if there be any consolation in Christ, if any comfort of love, if any peace that passeth all understanding, if any rejoice in hope of the glory of God, they all belong to him whose eye is single. Thus is his "whole body full of light." He walketh in the light as God is in the light, rejoicing evermore, praying without ceasing, and in every thing giving thanks, enjoying whatever is the will of God concerning him in Christ Jesus.

6. "But if thine eye be evil, thy whole body shall be full of darkness." "If thine eye be evil :" we see there is no medium between a single and an evil eye. If the eye be not single, then it is evil. If the intention, in whatever we do, be not singly to God, if we seek any thing else, then our "mind and conscience are defiled."

Our eye therefore is evil, if in any thing we do, we aim at any other end than God; if we have any view, but to know and to love God, please and serve him in all things: if we have any other design than to enjoy God, to be happy in him both now and for ever.

7. If thine eye be not singly fixt on God, "thy whole body shall be full of darkness." The veil shall still remain on thy heart. Thy mind shall be more and more blinded, by "the god of this world, lest the light of the glorious gospel of Christ should shine upon thee." Thou wilt be full of ignorance and error touching the things of God, not

being able to receive or discern them. And even when thou hast some desire to serve God, thou wilt be full of uncertainty as to the manner of serving him; finding doubts and difficulties on every side, and not seeing any way to escape.

Yea, if thine eye be not single, if thou seek any of the things of earth, thou shalt be full of ungodliness and unrighteousness: thy desires, tempers, affections, being all out of course, being all dark, and vile, and vain. And thy conversation will be evil, as well as thy heart, not "seasoned with salt," nor "meet to minister grace unto the hearers ;" but idle, unprofitable, corrupt, grievous to the Holy Spirit of God.

8. Both "destruction and unhappiness are in thy ways; for the way of peace hast thou not known." There is no peace, no settled, solid peace, for them that know not God. There is no true, nor lasting content for any, who do not seek him with their whole heart. While thou aimest at any of the things that perish, "all that cometh is vanity." Yea, not only vanity, but "vexation of spirit," and that both in the pursuit and the enjoyment also. indeed in a vain shadow, and disquietest Thou walkest in darkness that may be felt. thou canst not take thy rest. pain, and that thou knowest: but ease they cannot give. There is no rest in this world or in the world to come, but only in God, the centre of spirits.

Thou walkest thyself in vain.

Sleep on; but The dreams of life can give

"If the light which is in thee be darkness, how great is that darkness!" If the intention which ought to enlighten the whole soul, to fill it with knowledge, and love, and peace, and which in fact, does so as long as it is single, as long as it aims at God alone: if this be darkness; if it aim at any thing beside God, and consequently cover the soul with darkness, instead of light, with ignorance and error, with sin and misery: O how great is that darkness! It is the very smoke which ascends out of the bottomless pit! It is the essential night, which reigns in the lowest deep, in the land of the shadow of death.

9. Therefore, "lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal." If you do, it is plain your eye is evil: it is not singly fixed on God.

With regard to most of the commandments of God, whether relating to the heart or life, the Heathens of Africa or America, stand much on a level, with those that are called Christians. The Christians observe them (a few only being excepted) very near as much as the Heathens. For instance: The generality of the natives of England, commonly called Christians, are as sober and as temperate, as the generality of the Heathens near the Cape of Good Hope. And so the Dutch or French Christians, are as humble and as chaste, as the Choctaw or Cherokee Indians. It is not easy to say, when we compare the bulk of nations in Europe, with those in America, whether the superiority lies on the one side or the other. At least, the American has not much the advantage. But we cannot affirm this, with regard to the command now before us. Here the Heathen has far the pre-eminence. He desires and seeks nothing more than plain food to eat, and plain raiment to put on. And he seeks this only from day to day. He reserves, he lays up nothing; unless it be, as much corn at one season of the year, as he will need before that season returns. This command, therefore, the heathens, though they know it not, do constantly and punctually observe. They "lay up for themselves no treasure upon earth;" no stores of purple or fine linen,of gold or silver, which either "moth or rust may corrupt, or thieves break through and steal." But how do the Christians observe what they profess to receive, as a command of the most high God? Not at all; not in any degree; no more than if no such command had ever been given to man. Even the good Christians, as they are accounted by others as well as themselves, pay no manner of regard thereto. It might as well be still hid in its original Greek, for any notice they take of it. In what Christian city do you find one man of five hundred, who makes the least scruple, of laying up just as much treasure as he can ♪

Of increasing his goods just as far as he is able? There are indeed those who would not do this unjustly; there are many who will neither rob nor steal; and some, who will not defraud his neighbour; nay, who will not gain, either by his ignorance or necessity. But this is quite another point. Even these do not scruple the thing, but the manner of it. They do not scruple the "laying up treasures upon earth;" but the laying them up by dishonesty. They do not start at disobeying Christ, but at a breach of Heathen morality. So that even these honest men do no more obey this command, than a highwayman or a house-breaker. Nay, they never designed to obey it. From their youth up, it never entered into their thoughts. They were bred up by their Christian parents, masters, and friends, without any instruction at all concerning it: unless it were this, To break it as soon, and as much as they could, and to continue breaking it to their live's end.

10. There is no one instance of spiritual infatuation in the world, which is more amazing than this. Most of these very men read, or hear the Bible read, many of them every Lord's-day. They have read, or heard these words a hundred times, and yet never suspect that they are themselves condemned thereby, any more than by those which forbid parents to offer up their sons or daughters unto Moloch. O that God would speak to these miserable self-deceivers, with his own voice, his mighty voice! That they may at last awake out of the snare of the devil, and the scales may fall from their eyes!

11. Do you ask what it is to "lay up treasures on earth?" It will be needful to examine this thoroughly. And let us, first, observe, what is not forbidden in this command, that we may then clearly discern, what is.

We are not forbidden in this command, first, to "provide things honest in the sight of all men," to provide wherewith we may " render unto all their due, whatsoever they can justly demand of us. So far from it, that we are taught of God, to "owe no man any thing." We ought therefore to use all diligence in our calling, in order to owe na