We may observe, with what exact propriety our Lord places simplicity of intention, between worldly desires, and worldly cares, either of which directly tend to destroy it. It follows, "If thine eye be single," singly fixed upon God, "thy whole body," that is, all thy soul, "shall be full of light,” shall be filled with holiness and happiness. "But if thine eye be evil," not single, aiming at any other object, seeking any thing beneath the sun, "thy whole body shall be full of darkness: and if the light that is in thee be darkness, how great is that darkness!" How remote, not only from all real knowledge, but from all real holiness and happiness!

3. Considering these things, we may well cry out, How great a thing it is to be a Christian, to be a real, inward, scriptural Christian, conformed in heart and life to the will of God! Who is sufficient for these things? None, unless he be born of God. I do not wonder, that one of the most sensible Deists should say, "I think the Bible is the finest book I ever read in my life, yet I have an insuperable objection to it. It is too good. It lays down such a plan of life, such a scheme of doctrine and practice, as is far too excellent for weak silly men to aim at, or attempt to copy after." All this is most true, upon any other than the scriptural hypothesis. But this being allowed, all the difficulty vanishes into air. For, if "all things are possible with God, then all things are possible to him that believeth."

4. But let us consider, First, the former part of our Lord's declaration, "If thine eye be single, thy whole body shall be full of light:" Secondly, the latter part, “If thine eye be evil, thy whole body shall be full of darkness:" and, Thirdly, the dreadful state of those, whose eye is not single: "If the light that is in thee be darkness, how great is that darkness!"

I. 1. And first, “If thine eye be single, thy whole body shall be full of light." If thine eye be single, if God be in all thy thoughts, if thou art constantly aiming at him that is invisible: if it be thy intention in all things, small and great, in all thy conversation to please God, to do not thy

own will, but the will of him that sent thee into the world. If thou canst say, not to any creature, but to him that made thee for himself, "I view thee,-Lord and End of my desires;" then the promise will certainly take place, "Thy whole body shall be full of light :" thy whole soul shall be filled with the light of heaven, with the glory of the Lord resting upon thee. In all thy actions and conversation, thou shalt have not only the testimony of a good conscience toward God, but likewise of his Spirit bearing witness with thy spirit, that all thy ways are acceptable to him.

2. When thy whole soul is full of this light, thou wilt be able, (according to St. Paul's directions to the Thessalonians,)" to rejoice evermore, to pray without ceasing, and in every thing to give thanks." For who can be constantly sensible of the loving presence of God, without rejoicing evermore? Who can have the loving eye of his soul, perpetually fixed upon God, but he will "pray without ceasing?" For his "heart is unto God without a voice, and his silence speaketh unto him." Who can be sensible, that this loving Father is well pleased with all he does and suffers, but he will be constrained "in every thing to give thanks," knowing that all things "work together for good."

3. Thus shall his whole body be full of light." The light of knowledge is doubtless one thing here intended, arising from "the Unction of the Holy One, which abideth with him, and teacheth him of all things," all the things which it is now necessary for him to know, in order to please God. Hereby he will have a clear knowledge of the divine will in every circumstance of life. Not without the means, but in the use of all those means, which God has furnished him with. And hence, walking in this light, he cannot but grow in grace and in the knowledge of our Lord Jesus Christ. He will continually advance in all holiness, and in the whole image of God.

II. 1. Our Lord observes, Secondly, "If thine eye be evil, thy whole body shall be full of darkness." If it be evil, that is, not single, (for the eye which is not single, is evil,) thy whole body shall be full of darkness. It is cer

tain, there can be no medium between a single eye, and an evil eye. For, whenever we are not aiming at God, we are seeking happiness in some creature. And this, whatever that creature may be, is no less than idolatry. It is all one, whether we aim at the pleasures of sense, the pleasures of the imagination, the praise of men, or riches: all which St. John comprises under that general expression," the love of the world." The eye is evil, if we aim at any of these, or indeed at any thing under the sun. Só far as you aim at any of these, indeed, at any thing beneath God, your whole soul, and the whole course of your life will be full of darkness. Ignorance of yourselves, ignorance of your real interest, ignorance of your relation to God, will surround you with impenetrable clouds, with darkness that may be felt. And so long as the eye of your soul rests upon all or any of these, those will continue to surround your soul, and cover it with utter darkness.

2. With how many instances of this melancholy truth, that those whose eye is not single, are totally ignorant of the nature of true religion, are we surrounded on every side! How many even of good sort of people, of them whose lives are innocent, are as ignorant of themselves, of God, and of worshipping him in spirit and in truth, as either Mahometans or Heathens. And yet they are not any way defective in natural understanding. And some of them have improved their natural abilities by a liberal education, whereby they have laid in a considerable stock of deep and various learning. Yet how totally ignorant are they of God and of the things of God! How unacquainted both with the invisible and the eternal world! O why do they continue in this deplorable ignorance? It is the plain effect of this; their eye is not single. They do not aim at God: he is not in all their thoughts. They do not desire or think of heaven; therefore they sink deep as hell.

3. For this reason they are as far from holiness, as they are from valuable knowledge. It is because their eye is not single, that they are such strangers to vital religion. Let them be ever so accomplished in other respects, let them be ever so learned, ever so well versed, in every branch of

polite literature; yea, ever so courteous, so humane; yet if their eye be not singly fixed on God, they can know nothing of scriptural religion. They do not even know what Christian holiness means: what is the entrance of it, the new birth, with all the circumstances attending it: they know no more of this, than do the beasts of the field. Do they repent and believe the gospel? How much less are they renewed in the spirit of their minds, in the image of him that created them? As they have not the least experience of this, so they have not the least conception of it. Were you to name such a thing, you might expect to hear, "Much religion hath made thee mad:" so destitute are they, whatever accomplishments they have beside, of the only religion which avails with God.

4. And till their eye is single, they are as far remote from happiness as from holiness. They may now and then have agreeable dreams from

"Wealth, honour, pleasure, or what else

This short enduring world can give:"

But none of these can satisfy the appetite of an immortal soul. Nay, all of them together cannot give rest, which is the lowest ingredient of happiness, to a never-dying spirit, which God created for the enjoyment of himself. The hungry soul, like the busy bee, wanders from flower to flower; but it goes off from each, with an abortive hope, and a deluded expectation. Every creature cries, (some with a loud and others with a secret voice,) "Happiness is not in me." The height and the depth, proclaim to an attentive ear, "The Creator hath not implanted in me a capacity of giving happiness: therefore, with all thy skill and pains, thou canst not extract it from me." And indeed, the more pains any of the children of men take, to extract it from any earthly object, the greater will their chagrin be, the more secure their disappointment.

5. But although the vulgar herd of mankind can find no happiness; although it cannot be found in the empty pleaVOL. X. Ff

sures of the world, may it not be found in learning, even by him that has not a single eye? Surely

"Content of spirit must from science flow;

For 'tis a god-like attribute to know.”

By no means. On the contrary, it has been the observation of all ages, That the men who possessed the greatest learning, were the most dissatisfied of all men. This occasioned a person of eminent learning to declare, "A fool may find a kind of paradise upon earth, (although this is a grand mistake,) but a wise man can find none." These are the most discontented, the most impatient of men. Indeed, learning naturally effects this, Knowledge, as the Apostle observes, puffeth up. But where pride is, happiness is not, they are utterly inconsistent with each other. So much ground there is for that melancholy reflection, wherever true religion is not,

"Avails it then, O reason, to be wise?

To see this mournful sight with quicker eyes?
To know with more distinction to complain,

And have superior sense in feeling pain?"

III. 1. It remains to consider, in the third place, our Lord's important question, “If the light that is in thee be darkness, how great is that darkness!" The plain meaning is, If that principle which ought to give light to thy whole soul, as the eye does to the body; to direct thy understanding, passions, affections, tempers, all thy thoughts, words, and actions; if this principle itself be darkened, be set wrong, and put darkness for light how great must that darkness be! how terrible its effects!

2. In order to see this in a stronger point of view, let us consider it in a few particular instances. Begin with one of no small importance. Here is a father choosing an employment for his son: if his eye be not single, if he do not singly aim at the glory of God in the salvation of his soul: if it be not his one consideration what calling is likely to secure him the highest place in heaven: not the largest share of earthly treasure, or the highest preferment in the church;