less than blasphemy against the one God, of whom alone it can be said, "His ways are perfect." If Jesus is not one with the Father, and possessed of a divine nature of like perfection, he cannot be fitly proposed to the human race, as in all respects a complete model for their imitation. It would be vain to say that as a perfectly righteous man he is properly our model, because if he is no more than a perfectly righteous man, we have a higher pattern still upon which to fix our eyes, even the likeness of God himself, so often proposed to us in his word as the object of our imitation. (Gen. xvii. 1 ; Lev. xi. 24; and xix. 2; Matt. v. 44--48; Luke vi. 35, 36; Eph. v. 1 1 Peter i. 15, 16.) But the likeness of Jesus, is evidently in the scriptures of the New Testament identical with the likeness of the Father. The Lord attests of himself; "Whosoever hath seen me hath seen the Father,"--and his example is proposed to us by the apostles indifferently with that of the Father. Sometimes we are reminded of the holiness and compassion of Him who hath called us, (1 Peter i. 15; Eph. iv. 31; and v. 1.) sometimes of the love of Him who gave himself for us, (Eph. v. 2.) as incentives to an imitation of these divine perfections. Nor can it be said, that the examples of the saints and excellent of the earth are also proposed to us in the scriptures as patterns of righteousness; and therefore, that the deity of Christ is not proved by his being set before us as the model we are to copy. For it must be evident, that whilst we follow the faith and other graces of the saints, we can only do this with propriety, inasmuch as they have had respect to the author and finisher of their faith and holiness. And St. Paul reminds us of this on more occasions than one. For when bringing before us the great cloud of witnesses who had obtained a good

66

report through faith, that by their example we might be incited to a more holy diligence, he adds; looking unto Jesus." (Heb. xi. and xii. 1, 2.) As much as to say, I do not set the saints before you, as though they are patterns of righteousness, whom you are to copy, even as you are commanded to copy the mind of Christ; for in connexion with their bright and encouraging victories over the sin that did so easily beset them, over themselves, and the world, I must remind you, that you will only obtain like triumphs by "looking (from them) unto Jesus." Their works of faith testify of Him who was the author and finisher of that faith. They bear witness to his Godhead: therefore "consider him." (Heb. xii. 3.) Again; under the influence of the same feeling, the apostle adds, when he is proposing new patterns of fidelity in the persons of their spiritual rulers, "whose faith follow, considering the end of their conversation, Jesus Christ, the same yesterday, and to-day, and for ever." Here the disciples are reminded that their excellent pastors are not so much themselves to be followed, as the end of their holy living to be considered; even Jesus, who, as the same yesterday, today, and for ever, is beyond doubt possessed of the unchanging attributes of the eternal God. Also the holy apostle is careful to tell believers when proposing himself as the object of imitation, "Be ye followers of

He would have con

me, even as I also am of Christ." sidered it a fearful sacrilege to omit the latter clause of the sentence, or to forbear pointing out Jesus as the one object of his people's faith, the one copy they should seek to resemble. But the pre-eminence which he is so careful upon all occasions emphatically to assign to Christ, confirms the truth that the example of Jesus is not proposed to us in the scriptures as the perfect

pattern of man's righteousness only: it is indeed this, but it is something more. The righteousness of Christ is the righteousness of God.

There is another sense in which the commandment to be like-minded with Jesus, was not a new one. For it was a part of the ancient purpose and eternal decree of God, that Christ should be the first-born among many brethren, and that his elect seed should be so one with him in Spirit, as to bear his heavenly image. In regard to the formation of the first man, who was "of the earth earthy," we are reminded by St. Paul that he was a figure of him who was to come, that is of Christ. And when in the beginning, we find the wonderful commandment issued, "Let us make man after our image, after our likeness," we perceive from the saying of St. Paul, that a likeness to Christ was a part of the likeness imparted to man at the first. Nor did man's disobedience and subsequent loss of the divine image abrogate the decree, although it appeared to be annulled. The immutable counsels of Jehovah are not impaired by the variableness of the creature. There is turning with man, but no shadow of turning with our God. Indeed we may affirm that through our mutability the divine immutability is more abundantly displayed; and whilst we might well have imagined that when man transgressed and lost the image of his God, he should recover it no more, again we behold him rising in a new creation and regaining that lost image. The thoughts of our God are not as our thoughts, nor his ways as our ways. The old commandment is still in force; but more than this, it reappears as a new Law, endued with a more perfect efficacy. This the Apostle goes on to

show in the next verse.

8. Again, a new commandment I write unto you, which thing is true in Him and in you: because the davkness is past, and the true light now shineth.

The decree hidden from the ages and generations of the past, or at best obscurely disclosed, but now clearly revealed in these last days to the church, is with propriety called "a new commandment." It is in the Gospel that we have the distinct announcement of the accomplishment of the fact, that God has formed a peculiar people for himself, who shall show forth his praise. And although the praises of him who calls believers out of darkness into his marvellous light, are mainly set forth in their redemption from the guilt and punishment of sin, God is also glorified by their bearing his own sacred image; and by their expressing, even on earth, those lineaments of divine beauty which adorn the person of his Son. Not that we are to imagine the Saints of preceding dispensations, ignorant of the truth that they were to be holy as God is holy. To Abraham, God said, "Walk before me and be thou perfect." And under the Law and the Prophets, Jehovah proposes his righteousness, as the model of his people's righteousness. Also it would appear from the lovely portraits handed down to us in the Scripture, that some of our predecessors in the old times, exhibited as near an approach to the divine image of the Saviour, as perhaps has been attained by any in the present life; and we know that God was glorified in their faith and obedience, from the testimony of his own word. But still, it is true, that since Jesus has given us a perfect pattern of obedience in himself, and has set before us the example of his own life of holiness, the mark of our high calling

66

as Saints, can be perceived and aimed at, with more accuracy than before. And as under the enlarged grace of the Gospel, we possess a more perfect light of truth, and more exact instructions in the way of righteousness; so also we possess more abundant promises, with their more perfect accomplishment. "The darkness is past," says our Apostle, "and the true light now shineth." Not only is the darkness of nature past, as it regards the Saints, who are called out of that darkness into God's marvellous light; but in respect of the church in Gospel days, it is true that it now enjoys a light of holiness, in comparison with which, all its previous illuminations were but as darkness. “The true light now shineth." God is manifest in the flesh." The mystery of godliness is revealed. And hence, reasons our Apostle, the new command is "true in Him and in you." The new commandment is not only promulgated, but fulfilled. Christ has appeared as the first born amongst many brethren. He has fulfilled every jot and tittle of the Law of God, having wrought out a perfect righteousness. The second Adam has exhibited that likeness of God which the first Adam lost; rather, he has manifested that express image of God, which no creature, properly speaking, could manifest. But more than this, this thing is true, says our inspired teacher, not only in Jesus, but also in you who are his people; for you are baptized by his Spirit, and are made partakers of his divine nature. Your likeness to Him is not fictitious, it is actual and real. There is a Law in your hearts and minds corresponding to the Law that was in the heart and mind of Christ; the Holy Ghost having inscribed it within you, copying there the living characters which were legible in the life of Jesus.