therefore addressed to the eyes of our mind. Faith is the same principle as before, but with the opportunity of acting through a more certain and satisfactory sense. We recognise objects by the eye at once; but not by the touch. We know them when we see them, but scarcely till then. Hence it is, that the New Testament says so much on the subject of spiritual knowledge. For instance, St. Paul prays that the Ephesians may receive "the spirit of wisdom and revelation in the knowledge of Christ, the eyes of their understanding being enlightened;" and he says, that the Colossians had 'put on the new man, which is renewed in knowledge, after the image of Him that created him." St. Peter, in like manner, addresses his

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brethren with the salutation of "Grace and peace, through the knowledge of God, and of Jesus our Lord;" according to the declaration of our Lord Himself, "This is life eternal, to know Thee, the only true God, and Jesus Christ whom Thou hast sent1." Not of course as if Christian faith had not still abundant exercise for the other senses (so to call them) of the soul; but that the eye is its peculiar sense, by which it is distinguished from the faith of Heathens, nay, I may add, of Jews.

It is plain what is the Object of spiritual sight which is vouchsafed us in the Gospel,-" God manifest in the Flesh." He who was before unseen has

1

Eph. i. 17, 18. Col. iii. 10. 2 Pet. i. 2. John xvii. 3.

shown himself in Christ; not merely displayed His glory, as (for instance) in what is called a providence, or visitation, or in miracles, or in the actions and character of inspired men, but really He Himself has come upon earth, and has been seen of men in human form. In the same kind of sense, in which we should say we saw a servant of His, Apostle or prophet, though we could not see his soul, so man has seen the Invisible God; and we have the history of His sojourn among His creatures in the Gospels.

To know God is life eternal, and to believe in the Gospel manifestation of Him is to know Him; but how are we to "know that we know Him?" How are we to be sure that we are not mistaking some dream of our own for the true and clear Vision? How can we tell we are not like gazers upon a distant prospect through a misty atmosphere, who mistake one object for another? The text answers us clearly and intelligibly; though some Christians have recourse to other proofs of it, or will not have patience to ask themselves the question. They say they are quite certain that they have true faith; for faith carries with it its own evidence, and admits of no mistaking, the true spiritual conviction being unlike all others. On the other hand, St. John says, Hereby do we know that we know Him, if we keep His commandments." Obedience is the test of Faith.

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Thus the whole duty and work of a Christian is

made up of these two parts, Faith and Obedience; "looking unto Jesus," the Divine Object as well as Author of our faith, and acting according to His will. Not as if a certain frame of mind, certain notions, affections, feelings, and states, were not a necessary condition of a saving state; but so it is, the Apostle does not insist upon it, as if it were sure to follow, if our hearts do but grow into these two chief contemplations, the view of God in Christ, and the diligent aim to obey Him in our conduct.

I conceive that we are in danger, in this day, of insisting on neither of these as we ought; regarding all true and careful consideration of the Object of faith, as barren orthodoxy, technical subtlety, and the like, and all due earnestness about good works as a mere cold and formal morality; and, instead, making religion, or rather (for this is the point) making the test of our being religious, to consist in our having what is called a spiritual state of heart, to the comparative neglect of the Object from which it must arise, and the works in which it should issue. At this season, when we are especially engaged in considering the full triumph and manifestation of our Lord and Saviour, when He was "declared to be the Son of God with power, by the resurrection from the dead," it may be appropriate to make some remarks on an error, which goes far to deprive us of the benefit of His condescension.

St. John speaks of knowing Christ and of keeping His commandments, as the two great depart

ments of religious duty and blessedness. To know Christ is, (as I have said,) to discern the Father of all, as manifested through His Only-begotten Son Incarnate. In the natural world we have glimpses, frequent and startling, of His glorious Attributes; of His power, wisdom, and goodness, of His holiness, His fearful judgments, His long remembrance of evil, His long-suffering towards sinners, and His strange encompassing mercy, when we least looked for it. But to us mortals, who live for a day, and see but an arm's length, such disclosures are like reflections of a prospect in a broken mirror; they do not enable us in any comfortable sense to know God. They are such as faith may use indeed, but hardly enjoy. This then was one among the benefits of Christ's coming, that the Invisible God was then revealed in the form and history of man, revealed in those respects in which sinners most required to know Him, and nature spoke least distinctly, as a Holy, yet Merciful Governor of His creatures. And thus the Gospels, which contain the memorials of this wonderful grace, are our principal treasures. They may be called the text of the Revelation; and the Epistles, especially St. Paul's, are as comments upon it, unfolding and illustrating it in its various parts, raising history into doctrine, ordinances into sacraments, detached words or actions into principles, and thus every where dutifully preaching His Person, work, and will. St. John is both Prophet and Evangelist, recording and com

menting on the Ministry of his Lord. Still, in every case, He is the chief Prophet of the Church, and His Apostles do but explain His words and actions; according to His own account of the guidance promised to them, that it should "glorify" Him. The like service is ministered to Him by the Creeds and doctrinal expositions of the early Church, which we retain in our Services.

They speak of no ideal being, such as the imagination alone contemplates, but of the very Son of God, whose life is recorded in the Gospels. Thus every part of the Dispensation tends to the manifestation of Him, who is its centre.

Turning from Him to ourselves, we find a short rule given us, "If ye love Me, keep My commandments." "He that saith he abideth in Him, ought himself also so to walk, even as He walked." "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God." This is all that is put upon us, difficult indeed to perform, but easy to understand; all that is put upon us,—and for this plain reason, because Christ has done every thing else. He has freely chosen us, died for us, regenerated us, and now ever liveth for us; what remains? Simply that we should do as He has done to us, showing forth His glory by good works. Thus a correct, or (as we commonly call it,) an orthodox faith and an

1 John xiv. 15. 1 John ii. 6. Col. iii. 1.