feeling that is opposite to love, and to "purify himself even as his Lord and Master was pure."] Now as this subject gives us a deep insight into the whole of the Gospel system, I will embrace this opportunity, 1. Of establishing the principles of those who are in doubt [The Christian world has been much divided on the subject of faith and works: and we may easily conceive that some, who are well affected towards the Gospel, may feel a doubt, whether in our statements of the truth we do not elevate faith too high, and sink morality below its proper level. But the text, I conceive, will settle this point at once. I grant, that they who require good works in whole or in part to justify us before God, do in appearance shew a high sense of their value: and that they who decry them in this point of view, and declare that such a dependence on them will invalidate the whole Gospel, and sink us into perdition, do in appearance betray an indifference towards them. But I would ask, Does any advocate for the merit of good works ever propose to himself so high a standard as that in my text? and, if any one inculcate the necessity of walking to the very uttermost as Christ walked, do they not account him "righteous overmuch?" Yes assuredly, they always have a lower standard than that which is proposed to them in the Gospel. On the other hand, they who exalt the Lord Jesus Christ, and live by faith on him, will admit of no rule of conduct which does not embrace the whole law, and lead to a perfect conformity to the Lord Jesus Christ. And hence it is, that the followers of Christ are as much condemned for their unnecessary zeal and strictness, as for the supposed licentiousness of their principles. Here then the point is brought to the very test, which the advocates of human merit profess to approve. Let the two opposite systems be tried by this touchstone; Which requires of its votaries the sublimer and more enlarged morality?' and we consent, that this issue, fairly tried, shall determine the point for ever. They who live in any measure of self-righteousness and self-sufficiency, will walk as the world walketh; but they who abide in Christ as their only hope, will with all their might endeavour to walk as Christ walked.] 2. Of directing the energies of those who have embraced the Gospel [Be not faint or weary in well-doing: but set the Lord ever before you, and endeavour to resemble him in the whole i 1 John iii. 3. spirit of his mind," and the whole course of his conduct. Of course, what he spake as the Great Prophet of the Church, or did as the Redeemer of the world, was peculiar to himself, and can be no pattern for us: but in all that he either spake or did as man, we are to follow him without reserve. If we propose to ourselves any lower standard, or except any one of God's commandments from our rule of duty, we are not Christ's disciples. See what is said in our text, "He that saith he abideth in him, ought himself also so to walk, even as he walked:" and again in the following chapter: "Whosoever abideth in him, sinneth not. Whosoever sinneth, hath not seen him, neither known him." Here then you see what all your profession of faith will amount to, if it do not approve itself by its fruits: it will be a self-delusion, and a lie altogether. Come then, beloved, and address yourselves to your high and heavenly work. Ye see your calling: O strive to "walk worthy of it!" yea, "worthy of the Lord," whose you are, and whom you profess to serve. Thus will you vindicate the Gospel from the charges which ignorant and ungodly men bring against it; and will prove to all around you that it is indeed "the wisdom of God, and the power of God unto salvation."] 1 John ii. 8. The darkness is past, and the true light now shineth. OUR blessed Lord is supposed by many to have enlarged the demands of the moral law. That he speaks of giving a new commandment is certain: "A new commandment I give unto you, that ye love one another: as I have loved you, that ye also love one another." St. John also speaks to the same effect in the words before my text; though, in the words immediately preceding, he had declared, that it was not a new commandment. The reconciling of this difficulty will suggest the true explanation of our text. The command given us to love our neighbour as ourselves, was not a new commandment. It was a part of the moral law; and of the law originally a John xiii. 34. b Lev. xix. 18. written on the heart of man in Paradise. Yet in some respects it was a new law: both as it respected the Lord Jesus who enacted it, and as it respected us on whom it was enjoined. Let us hear what the Apostle himself says: "Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. Again, a new commandment I write unto you which thing is true in him, and in you." It was new as it respected the Lord Jesus Christ, who had proposed his own conduct as the model (which, of course, it could not be, till he himself had completed his work on earth), and had enforced it with his own. authority as Mediator, which also must be subsequent to his entrance on the mediatorial office. And it was new also as it respected us, because it was never before conceived to extend to the " laying down of our lives for the brethren," and because it was enjoined with new motives, such as could never have existed before, even the testifying of our love to Christ, "who has loved us, and given himself for us." Previous to the coming of our Lord, a veil of obscurity hanged over these things: but now they were made clear, "because the darkness was past, and the true light now shined." In considering the change which is here spoken of, I shall notice it, I. As verified at that day The darkness of the Mosaic dispensation was then dispelled [That was a dark and shadowy dispensation altogether. God himself was not made known by it as the common Father of all, but as the friend only of one peculiar people, whom he favoured above all others. The way of acceptance with him was very indistinctly seen in the sacrifices which were offered; there being but little spoken to direct the attention of the offerers to that great Sacrifice, from whence alone they derived all their efficacy. Nor were the requirements of the moral law c 1 John iii. 16. by any means clearly revealed; the very commandments themselves consisting only of prohibitions, and those prohibitions extending, for the most part, only to overt acts, Hence Paul himself, educated as he was by the first master of his day, and pre-eminently conversant as he was with the Mosaic writings, did not, till his eyes were opened by the Spirit of God, understand the spiritual import of the law, or the extent of the command, "Thou shalt not covet." Besides, there were many enactments for the direction of magistrates in the administration of justice, which, when erroneously construed as rules of duty in private life, seemed to authorize revenge; as, for an eye, and a tooth for a tooth." 66 66 come to an eye But our blessed Lord threw the true light on the whole of that economy. He declared plainly, that he was fulfil the law," and "to give his life a ransom for many." He directed the people to look to him as "the way, by which alone any one could come to the Father; as the truth," in whom all the types and shadows of the law were realized; and " as the life," by whom alone any sinner in the universe could live. He explained also the moral law, and freed it from all the glosses of the Scribes and Pharisees, by which it had been obscured; declaring, that it extended to the thoughts and desires of the heart, no less than to the overt act. In particular he made known the great duty of love, as comprehending the whole law in all its branches, and in its utmost extent. Thus in relation both to doctrine and morals it might be truly said, that "the darkness was past, and the true light then shined."] The darkness was also dispelled from their minds [All by nature are in darkness; and, even though the light shines around them, they are not able to apprehend it; "the eyes of their understanding being altogether darkened." Of all whilst in a state of unbelief it is expressly said, that "the God of this world hath blinded their eyes'." But by the Gospel, accompanied with power from on high, they had been "turned from darkness unto light, and from the power of Satan unto Gods." They now acknowledged Jesus as their Saviour; and had obtained "reconciliation with God through the blood of his cross." They had now an insight into that stupendous mystery, which all "the angels in heaven are desiring to look into," the redemption of the world by the sacrifice of our incarnate God; and, together with that, had acquired just views of the state in which a redeemed sinner ought to live. In a word, they had been "brought out of d Rom. vii. 7, 9. f 2 Cor. iv. 4. e John xiv. 6. darkness into marvellous light." So that they were able to appreciate the necessity and the excellency of the commandment which was now enjoined.] But let us contemplate this glorious change, II. As fulfilled also amongst ourselves Certainly, the true light does shine among you [The Lord Jesus "Christ is fully preached among you." His person, his work, his offices are set before you. You have seen from time to time the types, as completed in their great Antitype; and the prophecies, as fulfilled in him to whom they had respect, even "Jesus of Nazareth, the Son of Joseph." The covenant of grace, which was made with him in our behalf, has been opened to you, and all the great and precious promises that are contained in it unfolded to your view. Salvation, in all its freeness, and in all its fulness, has been offered to you; and all the perfections of God, as pledged for your encouragement, have been brought in review before you. Nor has the nature of evangelical obedience been either partially or sparingly declared. The distinction between the letter and the spirit of the law has been copiously displayed; and all the high requirements of the Gospel been made known; and not declared only, but enforced also by every species of argument that could address itself to your understanding, your conscience, or your will. I say not, that these things have been so fully manifested as they ought to have been, or might have been because, if my own views had been more enlarged, and my own soul been more deeply impressed with these things, my ministrations would no doubt have been more luminous and beneficial: but this I can say, that I have "not knowingly withheld any thing that could be profitable unto you;" nor, according to the measure of light and grace given unto me, "have I shunned to declare unto you the whole counsel of God." In this respect therefore I may say, that, if at any time there have been darkness here, that darkness is past: and the true light shines among you, in such a degree, at least, as is sufficient to "guide all your feet into the way of peace."] But can it be said that the darkness is passed away from the souls of all? [Would to God that my text were true in this extent also. Beloved brethren, are not many of you still in the darkness, if not of Judaism itself, yet of the Judaizing teachers, who insisted on combining some obedience of their own with the merits of Christ? Are not the beauty, and glory, and |