light to that outer darkness, where is weeping, and wailing, and gnashing of teeth.

The phraseology of the collect, in its description of sin, affords a rule whereby we may judge of our state of mind and general conduct. Is it such as will bear the light? or doth it seek the darkness of concealment? "He that doth "truth cometh to the light, that his deeds may "be made manifest that they are wrought in "God." Will my state of heart and life bear reflection? Will it bear the test of a serious and retired hour's examination? Will it bear the scrutiny of a death-bed scene? Will it stand the test which the anticipation of the judgment-day affords? These are questions which should be often proposed to the heart, and most seriously weighed before a reply be given to them.

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When we pray for "grace, that we may cast away the works of darkness," we adopt a metaphor borrowed from bodily clothing. The soul hath its raiment, filthy or clean, disgraceful or beautiful, as well as the body. It is either covered with the garment of holiness, or the filthy rags of sinful habits and works. profession, as baptised into the communion of the holy catholic church, we are invested with the former. Now a prisoner discharged from the prison-house, and raised to a dignified post in society, would be anxious to "cast away" his disgraceful habit, the memorial of his late ignominious lot, and to array himself in a manner becoming his newly-acquired honours. Believers in Jesus are children of God and heirs of a kingdom. They are compeers with angels. The cultivation, therefore, of that temper of mind and outward conduct which are suitable

to their rank, is both their duty and privilege, and of indispensable necessity. The petition which we offer for "grace that we may cast "away the works of darkness," supposes that we loathe sin, that we feel a strong desire of deliverance from it, and that we are using our utmost efforts to free ourselves from its influence. Is this the real state of our hearts? Let us not dissemble with God in an affair of so much moment. Many, it is to be feared, are daily girding round them that polluted clothing which verbally they solicit God to take from them. This surely is a gross insult to the Divine Majesty.

The desire of an awakened soul is not merely that it may be unclothed, but also that it may be newly clothed; that it may be enabled, through grace, to "put on the armour of light;" that is, a holy and spiritual temper and conduct, so as to be qualified to say in truth, "My conversation is in heaven, from whence also I "look for the Saviour, the Lord Jesus Christ." A holy temper of soul is called "armour,' on account of its defensive nature. It protects its possessor from the wrath of God; not indeed meritoriously, but instrumentally. For though no inherent holiness can make atonement for sin, or be satisfactory to Divine justice; yet as this armour includes the faith that justifies, it is the mean of everlasting salvation. And while, in the use of it, a sinner is shielded from the curse of the fiery law, he is also delivered from that

fear which hath torment;" since the armour of light, adorning the inner man of the heart, is the only and all-sufficient evidence of an interest in Him, who " hath redeemed us "from the curse of the law, being made a curse

"for us." When we are thus clothed and adorned, the love of the world loses its power on the heart, the temptations of the wicked one are repelled, and afflictions prove pointless arrows which have no power to pierce the soul. Let us therefore "be strong in the Lord, and "in the power of His might." "Let us put

on the whole armour of God, that we may be "able to stand against the wiles of the devil. "For we wrestle not against flesh and blood, "but against principalities, against powers,

against the rulers of the darkness of this "world, against spiritual wickedness in high "places." Let us therefore "take unto us the "whole armour of God, that we may be able "to stand in the evil day, and having done all "to stand." Let us "stand therefore having "our loins girt about with truth, and having

on the breastplate of righteousness, and our "feet shod with the preparation of the gospel of "peace. Above all, taking the shield of faith, "wherewith we shall be able to quench all the

fiery darts of the wicked. And let us take "the helmet of salvation, and the sword of the Spirit, which is the word of God."

This armour is called "armour of light" in allusion to that of the Roman soldiers, which is often spoken of as glittering in the sun; because a holy temper and conduct proceed from God who is light, and are the effects of His light shining on the heart; they will bear the light of truth without confusion; the scrutiny of a deathbed examination, and of a judgment day. Then those who are clothed with "the works of dark"ness" "shall go into the holes of the rocks " and into the caves of the earth, for fear of the "Lord and for the glory of His majesty, when

"he cometh to shake terribly the earth." But "the children of light shall shine forth as the "sun in the kingdom of their Father." In the mean while their beautiful armour "shines be"fore men who see their good works, and glorify their Father who is in heaven."

This armour is to be put on and used. For, without it, so far from overcoming the obstacles which oppose our salvation, we cannot fight the good fight of faith; and much less shall we be able at last to lay hold on eternal life. "With

"out holiness no man shall see the Lord." Should we appear among those who are called to the heavenly feast without this attire, the awful question, "Friend, how camest thou in "hither not having on the wedding garment," will cover us with confusion, and fill us with dismay. It was customary in the primitive church for every newly baptised person to be clothed with a white robe, as an emblem of that purity of heart and conduct, which in consequence of that ordinance was professionally assumed. We also have assumed the white robe of a Christian profession. O that we may be solicitous, while we hear our Lord say, "Be"hold, I come as a thief," to "watch and keep "our garments" in a state of purity, lest they be found defiled and it be too late to wash them! Holiness is the ornament of the soul; it is the image of God, in which man was created. No wit, learning, science, or even natural suavity of disposition, if holiness be absent, is considered in heaven as mental beauty. There, in the presence of God and of his angels, "Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance,' constitute the only qualifications that are estimable.

The use of this admirable collect supposes, that it is the earnest desire of our hearts to "cast away the works of darkness and to put " on us the armour of light." Is this the frame of mind in which we have recited it? Prayer is the language of the heart, without which verbal addresses to God are a solemn mockery of his majesty, and a provocation of his anger. Is it not to be feared, that many who orally ask for sanctifying grace, are, in the state of their souls, cleaving to the works of darkness, and spurning the armour of light? Let such examine themselves and reflect.

The collect proceeds to a limitation of the time in which Divine Grace may be implored with success. This it states to be confined to "this mortal life;" an expression which seems to allude to the preface with which the Apostle, Rom. xiii. 12, introduces his exhortation; "The "night is far spent, the day is at hand; let us "therefore cast off the works of darkness and

put on the armour of light." The era of the present world, and the period of human life, may on many accounts be compared to the season of night, when contrasted with an eternal day. This period elapses apace; and, as it recedes, calls on us vehemently, in the words of our blessed Saviour, "Be ye ready;" " Watch "and pray." In this awful consideration, which is wisely interposed by the compilers of our liturgy, several things require our attention.

Our present life is a "mortal" one. It is doomed sooner or later to expire; it is every moment liable to a termination. There is therefore no dependence to be placed on it; for it is a "vapour that passeth away, and cometh "not again." The time of its close is to us