1. By his instructions [To form a correct judgment of this subject, we should survey the state of the world before the coming of Christ. The darkness that prevailed is justly styled by the prophet, "gross darkness." The most learned philosophers could not absolutely determine whether there were a God; or, if there were, whether there were one or many. They conceived that there were some beings superior to themselves; and them they called gods: but the characters they assigned to them, were such as would disgrace the lowest of the human race. They felt themselves sinners; but the methods which they devised for expiating their crimes were beyond measure absurd. They could not account for the sin and misery which they both saw and felt, nor could they prescribe any remedy for these disorders." They were vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they shewed themselves to be very fools." But "the Dayspring from on high," the Lord Jesus Christ, "has visited us, to give light to them that sat in darkness and the shadow of death." He has declared to us fully the nature and perfections of God, the means of reconciliation with him, the duties we owe to him and to each other, and whatever else can conduce to the regulating of our lives or the furthering of our happiness.] 2. By his example [Had precepts alone been given us, we should have been ready to construe them in such a way, as would best suit with our carnal prejudices and sensual inclinations. But by exhibiting in his own life a perfect pattern of holiness, he has cut off all occasion for doubt respecting the nature or extent of our duty. We need only to walk as he walked, and we cannot err. Do we desire to ascertain what that service is, which we owe to God? we see in him, that we should have the whole law of God written in our hearts; and that it should be "our meat and our drink to do his will." Do we wish to know how we should conduct ourselves towards our fellow-creatures? We have an unerring rule set before us, in his unruffled meekness, his inexhausted patience, his unbounded love: in laying down his life for his enemies, he has shewn us what we are to do, at least for the brethren, if not also even for our bitterest persecutors. In short, we can be in no situation whatever, wherein his example will not serve as a light to our feet and a lantern to our paths: if it do not shew us the precise act we are to perform, it will shew us infallibly the spirit we are to exercise.] 3. By his influence [The sun is of use to those only who have eyes to see it. But Jesus, at the same time that he imparts light, bestows upon us also the organs of vision whereby we may behold it. He " opens the eyes of our understanding;" and "shines into our hearts, to give us the light of the knowledge of the glory of God." He not only causes " the day to dawn," but is also "the Day-star arising in our hearts." He gives the spiritual discernment whereby alone we can discern the things of the Spirit, however clearly they were before revealed. Indeed, our reason is nothing more than a taper which He has lighted up in our minds: and much more is the faculty of comprehending the deep things of God, derived from him: so that that inspired testimony concerning him is strictly true, "He is the true light which lighteth every man that cometh into the world."] From hence we are naturally led to consider, We regard with pity the inhabitants of the polar regions, who for half the year are statedly secluded from the cheering rays of the sun. We consider our quicker returns of light and darkness as incomparably more conducive to comfort and prosperity. But infinitely happier is he on whom the Sun of Righteousness has once arisen for, 1. He shall not walk in darkness [Once he was guided altogether by erroneous principles. So blind was he, that he "put evil for good, and good for evil; darkness for light, and light for darkness." Nor is this the case only with the ignorant and profane: it is equally true of those whose minds are cultivated, and whose lives are moral. Even Paul before his conversion, fraught as he was with the knowledge of the Scriptures, and zealous in the pursuit of righteousness, perpetrated the most horrible acts of wickedness under the idea of doing God service: "he verily thought with himself that he ought to do the things which he did." But the follower of Christ, the true believer', is not suffered to live under the influence of such delusions: his views are rectified: he beholds things in the light in which they are represented in the Scriptures; he has learned from them what is the good and acceptable and perfect will of God, and has his mind cast, as it were, into the very mould of the Gospel. Once too he indulged himself in corrupt habits: whether more or less addicted to gross sin, he loved the ways of the world, and conformed himself to them: all his delight was in the things of time and sense: he lived as if he had nothing else to do, but to consult his reputation, ease, and interests in the world. But, having obtained mercy of the Lord, he now discerns the evil of such a life: he begins to see, that" to be thus carnallyminded is death:" and that there are objects infinitely nobler than those he has regarded, and more deserving his attention. Convinced of this, he "will not live any longer to the lusts of men, but to the will of God." Instead of "fulfilling any longer the desires of the flesh and of the mind," he strives henceforth to mortify them, and labours to "perfect holiness in the fear of God." We must add yet again, that he once walked in the darkness of distressing apprehensions. God has said, and experience proves, that "there is no peace to the wicked." Every man in his unregenerate state is in bondage to the fear of death, and more or less under the terrors of a guilty conscience. The thoughts of death and judgment are painful to him; and he puts them far from him: he flees to business, to pleasure, to company, in order to dissipate those reflections which he cannot wholly avoid. He has an inward consciousness that he has not sought the Divine favour, and, in consequence of that, a secret fear that he shall not obtain it. From such feelings as these, the believer in Christ is happily delivered. "He knows in whom he has believed, and that his adorable Saviour is able to keep that which he has committed to him." He has learned to reckon death among the number of his friends, and to regard it as the door of entrance into his Father's presence. Instead of being harassed with a "fearful looking-for of judgment and fiery indignation," he enjoys "that peace of God which passeth all understanding."] 2. He shall have the light of life [There is a light which proceeds from life, and leads to life; and that light is his blessed portion. A dead man has no light at all but a living man has senses given him, on purpose to guard him from things destructive, and to lead him to things conducive to his welfare. The sight, the hearing, the smell, the taste, the touch, have all their appropriate uses; and each has its peculiar office, in circumstances where the others can find no scope for exercise. They are so many sentinels, that guard every avenue of ill, and that give warning on the first approach of evil. Thus protected is the follower of Christ he has spiritual senses, which, being of quick perception to discern good and evil, give early notice of the things which might prove fatal to the soul. They serve as "a light to his feet, and a lantern to his paths." Solomon justly observes, that "the spirit of man is the candle of the Lord, searching all the inward parts of the belly." This candle being duly trimmed, his way is made plain before his face; and he is enabled to walk without stumbling: "He walks in the light, as God is in the light;" and thus maintains sweet fellowship with God, and a sense of his pardoning love in Christ Jesus. If at any time, through temptation or distress, this light burn dim, he cries to his Lord and Saviour, who has promised to send him fresh supplies of his Spirit; and speedily does "light arise to him in his obscurity, and his darkness becomes as the noon-day." Thus guided through his whole life, he arrives at last at those blessed regions, "whereof the Lamb is the light," and where "his Lord shall be an everlasting light, and his God his glory'."] APPLICATION [You can easily conceive the difference both in the feeling and the safety of one that walks in midnight darkness, and of one that travels in the light of the noon-day sun. O that all would make a just application of this thought to their own case, and resolve without delay to become followers of Christm!] MEETNESS FOR HEAVEN NECESSARY. John viii. 21. Whither I go ye cannot come. THE generality of men conceive that there is no difficulty in securing heaven: and hence they use no efforts to obtain an entrance there. If told, that, in their present state, they could not by any means obtain admission to the Saviour's presence, they would account it a very uncharitable and unwarrantable assertion; and would be as unable to account for it as our Saviour's hearers were when they asked, "Will he kill himself? because he saith, Whither I go, ye cannot come." But they consider not what kind of a place heaven is, or what state of mind is necessary for the enjoyment of it. It is certain, however, that what our Lord again and again said to his hearers, is applicable to us at this day. They indeed expected a Messiah, whilst they rejected him whom God had sent; and therefore our Lord says so repeatedly, "Ye shall seek me, and shall not find me:" and so far his address to them is not applicable to us, who all acknowledge that Jesus is the Christ. But what he adds, is as applicable to us as ever it was to them; since in an unregenerate and unconverted state it is impossible for us ever to behold the face of God in peace. I am aware that this is an observation that must occasion pain: but, if such persons still exist as those to whom the declaration was made, it is surely the office of love and charity to apprise them of it. You will therefore receive my friendly suggestions in the spirit with which they are offered to you, whilst I shew, I. To whom this declaration was made They are here clearly described by our Lord himself: 1. The worldly-minded ["Ye are of this world: I am not of this world." Now the worldly are not only put in a state of contrast with the Saviour himself, as in this and other places, but with the children of God also they are represented as being "wiser in their generation than the children of light;" and as hating them on account of their stricter course of life: "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth youd." Now it is really not difficult to discover, to which of these opposite parties we belong. Let us only ask, Which we more esteem? which we more desire? which we more delight in, the things of time and sense, or the things which are invisible and eternal? I ask not, Which of the two engages more of our time? for our social and civil duties require a great deal of our time and God himself permits us to labour six days, and to reserve the seventh only for him. But the question is, On which of the two is our heart fixed? Which do we mainly affect, the things of this, or of the future world? If only we a John vii. 33, 34. and xiii. 33. with the text. b John xvii. 14, 16. C Luke xvi. 8. d John xv. 19. |