ther: "In him dwells all the fulness of the Godhead bodily." As man he had every thing that can adorn human nature, and make it more honorable than it was before our first parents fell; and, as Mediator, he has every thing suitable and necessary for us men, and for our salvation; his countenance is as Lebanon, excellent as the cedars; it is as the sun, when he shineth forth in his strength so that he has united in himself all human and Divine beauties. "This is our Beloved, and this is our Friend."

The saints, having discerned this, are ravished with his excellences, the flame of divine love is kindled in their souls, and they esteem it the heaven of heavens only to see his face. All the beauty of creation is deformity itself, when compared with the person of Jesus; angels are not half so fair, nor the stars half so bright; and, if this is the case, no wonder that he is the object of attachment to all enlightened minds. And they love him too, let it be remembered, because he first loved them; therefore it was that he revealed himself unto them, because he had set his love upon them. The fulness of grace that is treasured up in him, the offices he sustains in the economy of their salvation, and the relations he bears to them, all endear him to their souls: hence they love him with a superior and peculiar attachment, with a love that is shed abroad in their hearts by the power of the Holy Spirit, and which is distinguished for its constant duration. All that belong to him, that bear his image, and are conformed to his lovely likeness, have a share in their affections, even for the sake of Him, who alone is worthy of the highest place in our affections: the members of his family, the truths of his gospel, the ordinan

ces of his appointment, and the precepts of his love, are all beloved by Christians, because of their connexion with the Lord Jesus Christ, "of whom, and through whom, and to whom, are all things." They love him with all their souls, and hearts, and mind, and strength; the affection that they feel for their friends in the flesh, great as it is, and ought to be, is coldness when compared with the glowing ardor of their love to a Saviour, for whom, if called to it, they would cheerfully suffer the loss of all things, yea, rejoice and be exceeding glad that they are counted worthy to suffer for his sake. It was Divine love that animated them in the prospect, yea, in the very feeling of the flame, and that gave them joy in the most critical period, causing them to leave the world rejoicing in that everlasting attachment, the pleasing effects of which they so clearly displayed.

O, how this holy principle deadens the warmest passions to the things of time and sense! With what holy contempt it enables us to look down upon the pursuits of those, who are unacquainted with the joy of loving Jesus! and at the same time that the Christian dwells on this delightful name, the angels are surrounding him with pleasure, rejoicing to hear the name they love from a mortal tongue. He is the bright morning-star, before which all the twinkling sparks of night begin to die away. The greatness of the Godhead, and the sweetness of the creature, meet harmoniously in him. Neither the shades of the night, nor the business of the day, must hide the image of Jesus from the sight of the Christian. Yea, the company of the saints in heaven, and the brilliancy of the place, would be all nothing, if Jesus removed: the Christian would be tired of life, would long to

die, would find immortality a curse, if he were placed far from Jesus. When he is brought very near to him, even here upon earth, when glory is introduced into his soul here, he begs of God to stay his hand, for he can bear no more happiness whilst he is in the body of sin and death; he feels the great, yet delightful, pressure of glory, and he cries, "Turn away thine eyes, for they have overcome me. The inhabitants of the heavenly world can sustain the vision; but its joys are too intense for a mortal, the glare overcomes me. Yet love me still, and translate me whenever thou choosest to the place where I shall behold thee with strengthened sight, and my heart shall be all love, and thou all my joy!"

2. Jesus is the object of the saints' lively faith. "In whom, though now we see him not, yet believing."

This expression shows us the very nature of faith, or, at least its peculiar characteristic, which is, to regard invisible things; in this way it acts upon Jesus, the Son of God, for, "Blessed are they that have not seen, and yet have believed:" those who are regenerate and love Christ have their faith drawn towards him; and it is not merely a notional, historical, or temporary faith, which they are enabled to exercise upon him, but a scriptural, heartfelt, and constant act. It is not merely crediting the truth of his assertions, but our text has a reference to a perpetual looking to him as the Author and Finisher of faith, a quitting self for his sake, a leaning upon him as the only Saviour, a casting our all into his hands, and an expectation of grace and glory from him; and all this is done whilst he is unseen. Now, to make a man believe in this way to the saving of his soul,

Divine influence is essentially necessary; it belongs to the same Spirit of faith, who taught sinners, in former days, to believe in Jesus, to work this gracious principle in our hearts at the present time.

The saints have faith now instead of vision; but shortly their faith shall be changed for the sight of God; and they shall be satisfied, when they awake up in the Divine likeness. The use of faith is to give them to know all this, for they believe that they shall behold him, whom now they see not; they must exercise faith in the second appearing of Christ, because he has himself asserted its truth; the dispensations of providence are paving a way for it, and they have in their own breasts the earnest of it, by their possession of the Holy Spirit.

This principle is, however, liable to change, it has its different degrees; there is such a thing as little faith, and we may be strong in faith, giving glory to God: this consideration should teach us to say, with the disciples of old, "Lord, increase our faith!" Faith is always acceptable in the sight of God; an implicit reliance upon the atonement of Jesus is the best sacrifice we can offer to the Searcher of the hearts, and Trier of the reins of the children of men whilst, "without faith, it is impossible to please him." Great and many have been the exploits performed by it; what wonders it did for Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and the Israelites in general!" "and what shall I more say?"

The last sensation which we mention among those which Christ excites in the minds of his people, is,

3. Unutterable joy. "Ye rejoice with joy unspeakable and full of glory."

The covenant engagements of Jesus, his very name, his incarnation, his blood, his promises, his work, and intercession, all seem to say to us, "Rejoice evermore." They have introduced grand, solid ground for joy; and heartfelt pleasure is connected with faith and love. This is a transport that is better experienced than described; for when God lifts up the light of his countenance upon a soul, that soul has more joy than the men of the world have, when their corn, and wine, and oil increase; strangers intermeddle not with this joy, they know nothing of it, it entirely surpasses their understanding. Saints themselves cannot tell it half, they have not language to express it, they cannot convey proper views of it to others; for it is unspeakable, being excited by a participation of God's unspeakable gift; it is full of glory. There is a rejoicing in iniquity, an evil and a scandalous triumph; but the joy alluded to in our text makes the subject of it appear truly honorable in the eyes of angels, good men, and God; it is a pleasure that maketh not ashamed, that leaves no sting behind, for it is substantial; whilst "the joy of the hypocrite is but for a moment, and the laughter of fools is like the crackling of thorns under a pot." This holy sensation, increasing more and more, is the beginning, the pledge, the presage, of eternal happiness; it is glory begun below; it is a kind of first-fruits of the new life, which we shall pluck from heavenly trees in the kingdom of glory above. The saints can tell something of the happiness of the world of spirits, by the bliss which a discovery of Divine love causes in their souls, even in the midst of the greatest calamities. Such was the rapture which Peter, James, and John felt, when in the mount of transfiguration, with the Son of