received, not only in the light, but in the love of it. It hath a commanding power over all the faculties of the mind, is joined with experience, and is productive of suitable dispositions. The knowledge that the person had before was like that of the queen of Sheba in her own country—a knowledge of report and hearsay; but now it is a knowledge of acquaintance; so that he is ready to say, as she did when she had heard the wisdom of Solomon, and seen the order and splendour of his court, "Not one half hath been told me." "Now we believe," said the Samaritans, "not because of thy saying; for we have heard him. ourselves, and know that this is indeed the Christ, the Saviour of the world."

4. They differ in their nature and essential properties. The one is dark and confused; the other clear and distinct. The one is like the twilight, or "seeing men as trees walking;" the other, like the broad day. The one is seeing things in our own light; the other, in God's light. The one secures us from essential errors; the other leaves us liable to the most dangerous mistakes. The one is doubtful and wavering; the other attended with the greatest certainty;-not merely a rational certainty, which removes all doubts and objections from the mind, but such a spiritual certainty as overcomes all contrary and corrupt inclinations. A person truly enlightened by the grace and Spirit of God, not only believes, but rejoices in what he believes; not only gives credit to the things revealed, but heartily approves of them; not only knows that they are, but does not indulge a wish to have them otherwise; in a word, he absolutely rests upon the discoveries made, and ventures his eternal all upon them without any suspicion as to the issue. Thus the gospel came to the Thessalonians in much assurance. The one is distant,—" I shall see him," says Balaam, "but not nigh,"—and, consequently, undelightful; the other is appropriative and satisfying, not equally so in every saint, but in a greater or less degree in all. It is a knowledge of interest, like that of Thomas, when he cried out, "My

Lord and my God;" or of Paul, when he said, "Who loved me, and gave himself for me." Others have Christ revealed to them as a Saviour, but he had Christ revealed in him as his Saviour. True spiritual knowledge does not consist merely in speculation, but there is in it more or less of fruition. "I know," says the Christian," in whom I "in have believed."

5. and lastly. They differ in their continuance. The revelation of Christ to a man may be lost; not only the means of this knowledge may be taken away, but, as it lies only in the head, by a disorder in the head the knowledge itself may be eclipsed or destroyed. But the revelation spoken of in my text is permanent and abiding. God is the author of it, and his gifts are without repentance; the Spirit is the efficient cause, and he never totally withdraws his influence. The word is the instrument, which is an incorruptible seed; and Christ is the object, who is "the same yesterday, to-day, and for ever." One discovery is followed by many more; so that the path of a Christian, with respect to knowledge, as well as grace, "is like the shining light, which shines more and more unto the perfect day." The notional Christian, the mere speculatist in religion, is like a cloud carried about by every wind-of one opinion to-day, and another to-morrow; whereas the man of real experience, and whose heart is established by divine grace, is like Mount Zion, that cannot be moved. The one is like a blazing meteor, the other a fixed star. I proceed,

II. To set before you the necessity and excellency of an internal revelation of Christ.

1. It is the beginning of all christian experience, the first blessed fruit of the Spirit's influence upon the heart of a sinner. Till this had taken place, we were without God, without Christ, and without hope; we might, indeed, perform holy duties, and participate in holy ordinances, but we felt no love to Christ, nor could we enjoy communion with him.

flows from believing views of a pierced Saviour; no true humility or brokenness of spirit, for it was not till Christ looked upon Peter that he went out and wept bitterly; no desire after Christ himself, for he tells the woman of Samaria, that if she knew the gift of God, she would turn suitor to him, and not otherwise. In a word, without it there can be no grace here (for no active principle can be without an object), nor any hope of salvation hereafter. The meritorious sufferings of Christ will not save us without the spiritual knowledge of him. Hence this is represented as the first breaking forth of the love and kindness of God towards the elect, but dark and benighted sinner: "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

2. It is the foundation of all spiritual comfort. When Christ enters, light enters, peace enters, glory enters. Then what he has done is applied, and what he has purchased is brought home to us; whereby a calm and cheerful frame is introduced, and amidst temptations, persecutions, trials, and afflictions, we can "rejoice in hope of the glory of God;" that God will be glorified in us, and we with him. Then the main intention of the gospel is answered, that though in the world we may have tribulation, yet that in Christ we should have peace. This discovery is attended with a display of pardoning grace, and by it we are brought into a state of spiritual freedom: "Ye shall know the truth," says Christ, "and the truth shall make you free." He at the same time proclaims deliverance to the captives, and the recovery of sight to them. that are blind. It was meeting with Christ that turned the eunuch's solitary study into triumph and exultation, for "he went on his way rejoicing."

3. It is the grand spring of holiness and evangelical obedience; a spur to activity, and a prevailing motive to all practical religion. The more we know of Christ, the more we shall love him; and the more we love him, the

more conscientious, universal, and unwearied we shall be in our obedience to him. Subjection, then, instead of a task or burden, becomes a delight and pleasure. It is no longer rigorously forced upon us, but freely chosen by us; and his service is felt to be perfect freedom. That knowledge that reaches the heart will regulate the life and conversation. To enter upon a life of godliness, or attempt a course of religious duties, without a previous acquaintance with Christ, is a more hopeless labour than rolling a stone up a hill, or swimming against the stream; but, on the contrary, by the spiritual knowledge of Christ, the heart that was bound up is loosed, the mouth that was closed is opened, and those members which were instruments of unrighteousness unto sin, become the instruments of righteousness unto God. In the words of the evangelical prophet, "The lame man leaps as an hart, and the tongue of the dumb sings; for waters break forth in the wilderness, and streams in the desert." The spiritual energies, which were before dull and languid, become sprightly and vigorous. Thus, when the apostle prays that the Colossians might increase in light and knowledge, he knew that the natural and genuine fruit thereof would be, that they "would walk worthy of the Lord unto all pleasing."

4. The Apostle Paul was a minister; and this revelation is absolutely necessary to form the ministerial character. Certainly that man is not fit to preach Christ who has not an experimental knowledge of him. Every faithful minister will, like Ahimaaz, be a good man, as well as bring good tidings; nor will he attempt to reveal Christ to others, till Christ has revealed himself to him. "When it pleased God to reveal his Son in me," says the apostle; and then it immediately follows, "that I might preach him among the heathen." He would have trembled at the thought of only opening the gate of salvation to others, with the dreadful prospect of having it shut against himself. It is the knowledge of Christ that forms a minister's mind for his work,

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3. It is the grand spring of holiness and evangelical obedience: a spur to activity, and a prevailing motive to all practical religion. The more we know of Christ, the more we shall love him; and the more we love him, the