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Moreover,

II. He was the only true light, also, during his sojourning on earth

[So he himself repeatedly and strongly affirms h

He explained the law, which had been obscured and corrupted by the false glosses of the Scribes and Pharisees i

and made himself known, in the plainest terms, as the only Saviour of the world: "I am the way, the truth, and the life; no man cometh unto the Father but by mek." Nor was he less a light by his example, "shewing, in the whole of his deportment, how men ought to walk and to please God," even "by following his steps," and "walking as he walked m." Hence he cautioned the people of that day: "Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have the light, believe in the light, that ye may be the children of light"."] I add, that,

III. He is the only true light at this day

["God, in covenant, gave him to be a light to the Gentiles;" "to bring the blind by a way that they knew not, and to lead them in paths which they had not known; to make darkness light before them, and crooked things straight." And all this he does at this moment, even as St. Paul has testified respecting him. What other source of light has any man but the written word, which our blessed Lord has inspired? or what other teacher has any man but his Holy Spirit, which Christ has promised, "to guide us into all truth?" The heathen philosophers, so far from adding one ray of light to the Scriptures of truth, have only "darkened counsel by words without knowledge." "The truth of God has been foolishness to them;" and "their wisdom has been altogether foolishness in the sight of God." Indeed, as the blind cannot see even the meridian sun, so "neither can the natural man, by any faculties of his own, discern the things of the Spirit 9." "The eyes of our understanding must be opened by the Spirit of God, before we can be fully brought out of darkness into the marvellous light of his Gospel"." As "the Day-spring from on high hath visited the world, to give light to them that sit in darkness and in the shadow of death, and to guide their feet into the way of peaces;" so must "the Day-star arise in our hearts," before

h John viii. 12. ix. 5. and xii. 46. i Matt. v. 21, 22, 27, 28. k John xiv. 6.

n John xii. 35, 36. q 1 Cor. ii. 14.

1 1 Pet. ii. 21.

m 1 John ii. 6.

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we shall have any just discernment of " the things which have been freely given to us of God.']

INQUIRE then, I pray you,

1. What light you have received from the Lord Jesus Christ

[I ask not what proficiency you have attained in worldly knowledge; for that, however excellent, can never save the soul. But I ask, "Has God, who commanded light to shine out of darkness, shined in your heart, to give you the light of the knowledge of the glory of God in the face of Jesus Christ"?" This is saving knowledge: this alone can save you*. And this can be obtained from none but the Lord Jesus Christ, whose office it is to "open the blind eyes," and to "make you wise unto salvation by faith in him.” To every one amongst you, then, I say, "Awake thou that sleepest, and arise from the dead, and Christ shall give you light"."]

2. How far you are reflecting around you the light you have received

[This is done by all the planets, moving in their orbits: and this must be done by all who profess to receive their light from Christ. All must "be as stars in his hands:" all must "reflect his virtues:" and, though it must of necessity be, that " one star should differ from another star in glory," yet "must all shine as lights in a dark world";" and, in all who are truly and savingly enlightened, "their light will shine brighter and brighter unto the perfect dayd." Let it be seen then, my brethren, by your life and conversation, "whose you are, and whom you serve." Let Christ be your pattern in all things: endeavour to "walk in the light, as he is in the light:" so shall you be found "children of the light and of the day":" and "Christ shall be glorified in you," both in this world and in the world to come.]

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MDXCVI.

BENEFIT OF RECEIVING CHRIST.

John i. 10-12. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him,

to them gave he power to become the sons of God, even to them

that believe on his name.

THE blessings which administer to our worldly interest or bodily comfort, are equally welcomed by persons of all ranks and conditions: but those which have relation only to our spiritual good, are despised by many, and desired by very few. The light of the sun is not less prized by one than by another: all are sensible of its benefits, and value it accordingly. But "the Sun of Righteousness has arisen upon us," and the benighted world regards him not: "he shines in the darkness, and the darkness apprehends him nota." Some however there are, who rejoice in his advent: and as they only have learned to appreciate his worth, they only shall enjoy the full benefits he confers.

The words of the Evangelist will lead us to shew, I. The contempt poured on Christ by the unbelieving world

What was said of him in that day is equally true in this:

1. His own creatures "do not know him".

[It was Christ who formed the universe: "the world was made by him; and without him was not any thing made that was made." He has moreover "been in the world" from the very beginning, "upholding it by his power," and ordering every thing in it by his superintending providence. Yet, before his incarnation, he was not known; neither yet now is he known as the Creator and Governor of the world. His name indeed is known: but he is considered only as a great prophet. The generality of those who doctrinally maintain his proper Deity, never practically realize the thought, that "by him all things subsist"."]

2. His own people" do not receive him❞—

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[The Jews were called "Christ's own," because he had separated them from all other people, brought them out of Egypt, led them through the wilderness, and derived his human nature from the stock of Abraham, their father. Their very country was called "Emmanuel's lande. But we are his in a still more appropriate sense; because he has bought us with his blood; and we have been baptized into his name; and profess ourselves his followers. Yet we "do not really receive him," any more than the Jews themselves did. We do not receive him in the character which he bears in the Holy Scriptures! We do not receive him for the ends and purposes for which he came Alas! what contempt is this which we pour upon him! We can shudder at the indignities offered him by the Jews; but we ourselves are no less criminal than the people who crucified and slew him they through ignorance apprehended and executed him as a malefactor: we, with our eyes open, cry, "Hail, Master!" and betray him.]

-]

But that we may not continue to treat him thus, let us consider,

II. The honour he confers on those who believe in him

A "receiving of Christ," and a "believing in him,” are represented in the text as of precisely the same import. It is superfluous therefore to add any thing more in explanation of the terms. The benefits accruing from faith are the objects which next demand our attention. Unspeakable is the honour of becoming a child of God: yet to every one that believes in him, our blessed Lord gives,

1. To bear this relation to God

["To the Jews belonged the adoption," as far as related to the external privileges of it. But we, on believing, "are made partakers of the Divine nature." We become the children of God as well by regeneration as adoption: yea, faith is at once the means', and the evidencem, of our sonship with

e Isai. viii. 8.

He is a Prophet to teach us, a Priest to atone for us, a King to rule over us and in us. Do we receive him under these characters ? He came to justify us by his blood, to sanctify us by his grace, and to save us with an everlasting salvation. Do we receive him for these ends?

h Matt. xxvi. 49. 1 Gal. iii. 26.

Rom. ix. 4.

k 2 Pet. i. 4.

m 1 John v. 1.

God. There is no interval of time left for us to give proofs of our sincerity, before God will acknowledge us as his : but the instant we believe in Christ, we are "sons and danghters of the Lord Almighty"."]

2. To enjoy the privileges of this relation

[The children of a stranger are not noticed by us, while our own children are admitted freely into our presence, and are the objects of our tenderest solicitude, our unremitted attention. We feed them, we clothe them, we protect them, we provide every thing for them that is suited to our circumstances, and that will contribute to their welfare. In all these respects believers find God a Father to them. They can go into his presence, "crying, Abba, Father"!" and obtain from him whatever is necessary either for their support or comfort.] 3. To possess an inheritance worthy of that rela

tion

[Parents account it a duty to provide for the future maintenance of their children, and not merely for their present subsistence. With this view they lay up fortunes for them, which they are to inherit after the decease of their parents. Similar to this is the provision made for those who believe in Christ. They are "begotten again to an inheritance that is incorruptible, and undefiled, and never-fading"." "Being sons, they are heirs, heirs of God, and joint-heirs with Christ." Nor shall they merely divide their Father's inheritance among them; but every one of them shall enjoy the whole, and have his happiness enlarged, rather than diminished, by the communication of it to others.]

LEARN then from hence,

1. The folly of unbelievers

[One would suppose, that, in calling them to believe in Jesus Christ, we urged them to make the greatest sacrifices, and to resign every thing that could conduce to their happiness. But, on the contrary, we only invite them to "receive;" to receive "the greatest gift" which God himself is able to bestow to receive Him, in whom they will find all that they can possibly desire. We require them to surrender nothing but what will make them miserable; and to receive nothing which will not make them happy. How unreasonable does their conduct appear when viewed in this light! If we were to offer them bags of gold, we should find them willing enough to accept as many as we could bestow. But when we exhort p 1 Pet. i. 3.

n 2 Cor. vi. 18. q Rom. viii. 17.

o Gal. iv. 6.
r John iv. 10.

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