present state of existence demonstrates, that in all example, whether good or evil, there is an assimilating efficacy; and there can be no doubt, if we extend the analogy still further, if we were condemned to dwell in the regions of outer darkness with Satan and the infernal spirits, exposed to the view of perpetual malignity and deceit, we too should become malignant and deceitful. Assailed with rage and execration, our passions too would be kindled; and where we were hated, we should soon learn to hate in our turn.-But not to pursue further this awful contrast, let us suppose ourselves placed in those blessed regions, where the mercy and love of God shall surround us on every side with inexhaustible profusion. In those regions of eternal tranquillity, should not our souls possess an unruffled calm? Seeing nothing on every side but happiness, could we fail to be happy? Or could we behold the triumph of eternal love, without loving also in return? Where all were endeavouring to increase our happiness, would not our hearts surely burn with a general glow of gratitude? Where all were wise, should we not learn wisdom? Where the beauty of holiness was every where diffused, could we be otherwise than holy? Thus there will necessarily be a general tendency in heaven towards a continual increase of peace, happiness, love, wisdom, and holiness. Christ will communicate to all his servants, and they to each other, every good. Out of his fulness shall we receive even grace for grace imparted to us. And, in reference to this assimilating influence, we are told, that even our bodies shall be made to resemble the glorified body of Christ. "We look for the Saviour the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself." or to assimilate all things to himself. Thus "we shall be like him, for we shall see him as he is."

IV. It remains, in the last place, to observe, that the glory and happiness of heaven consist in being thus conformed to the Divine image. This needs very little explanation. There is, in fact, but one kind of glory or of happiness. And in God this glory and happiness are found in an infinite degree. Just in proportion. therefore, as we attain to these excellencies, we must of necessity resemble him. The resemblance to him is the exact measure of that attainment. Let us then correct our views of heaven. Let us no longer consider it as a place of happiness of what kind we know not, or conceive of it so meanly as to compare it to the most perfect pattern of temporal enjoyment; rather let us view it as the abode of happiness, because there our resemblance to the Divine Nature will be perfected. "It doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is." Thus to contemplate heaven, is to have the nearest view of it which perhaps it is possible on earth to obtain.

By way of improvement on this interesting subject, let it be observed, that it teaches us the necessity of becoming pure and holy in this life, in order to obtain an entrance into the kingdom of glory above. "He that hath this hope in him, purifieth himself even as he is pure." It is impossible that God can admit into his kingdom the impure and unsanctified. It is indeed the very object of the Gospel to prepare us for heaven by purifying us in this state of probation. That dispensation is intended to display the impossibility of our becoming happy without being holy: to shew us the nature of God, and thus to convince us that "without holiness no man shall see the Lord."

But the subject also illustrates the means of becoming holy; for holiness is communicated in this world precisely in the same way as it isove. By contemplating God "as he is," that is, a ling to the true description of his character given in the Gospel, we become like him. Thus the Apostle teaches us;

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"We beholding as in a glass," or mirror, "the glory of the Lord" (that is, his glory reflected in the face of Jesus Christ), "are changed into the same image from glory to glory." The Gospel is expressly intended to be a true and comprehensive exhibition of God, and not merely such as we view in nature; for there, though we see his power and wisdom, we do not fully learn his holiness, mercy, and love. When, therefore, we study the Bible; when we meditate most deeply on the nature and character of God as there unfolded; when we pray to God for the influence of his grace and Spirit (in which act of devotion we place ourselves as it were, in his presence, and contemplate his glory;) then we take the means the most efficacious to assist our endeavours to resemble him. Then we prepare ourselves in the best manner in our power on earth, to be transformed into his image; for, in fact, the same method will be pursued above. When we die, we shall not so much change the means of resembling God as find their efficacy increased. God grant, therefore, that as we cherish this hope, we may thus "purify ourselves, even as he is pure;" that when he shall come again, with power and great glory, we may be made like unto him in his eternal kingdom, where with the Father and Holy Spirit he reigns evermore!

SERMON XIV.

UNDUE REGARD TO REPUTATION A SOURCE

OF UNBELIEF.

John v. 44.

How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?

OUR blessed Lord here assigns a reason for that unbelief with respect to his Divine Mission which he found so generally prevalent, and for which, on ordinary principles, it is so difficult to account. The miracles which he performed were most numerous and striking, and of unquestionable authenticity. His doctrines were most just, sublime, and worthy of a Divine Revelation: yet the great majority of the Scribes and Pharisees did not believe in him. Now all unbelief is to be accounted for upon one of two principles; either that there is not sufficient evidence to tify belief, or that the mind is not in a fit state to receive the proper impression from that evidence. In the present instance,

the former was clearly not the case: the evidence was full and indisputable. The latter, therefore was the true cause; the minds of the Scribes and Pharisees were not in a fit state to give due weight to the miracles performed by Christ, to pay a proper attention to the nature of the doctrines delivered by him, to appreciate their value, or to judge impartially of their origin. And the particular reason why their minds were thus indisposed is assigned by our Lord: they received "honour one of another." Their reputation amongst men was the chief object of their solicitude; and, therefore, they were eager to receive those opinions which the world held in honour, and reluctant to embrace those of which the reception was generally discreditable. The disciples of Christ were, in general, not only of poor and mean condition, but considered as fools and dupes by the wise, and opulent, and honourable of that day; and therefore, a man who was influenced by regard to character could not believe in him. It was morally impossible that he should. Had he seen, indeed, the faith of Jesus generally received by those whose esteem he valued, he would have believed on him also; that is, he would have sacrificed to the love of reputation in another way, and made the faith of Christ to minister to his vanity. But to embrace the cause of Christ, at a period when it was calumniated and despised, required an independence of mind and a love of truth, which are incompatible with the selfish emotions of vanity. Nay more; it required a supreme desire to please God, and a just regard to his approbation as the only true honour. Whoever sought, in the first place, the honour which cometh from God, would have necessarily become a disciple of Christ; for that principle would have induced him to judge by scriptural rules; to compare the character of Christ with that foretold of the Messiah by Moses and the Prophets; to give due weight the nature of the miracles performed by Jesus: and, above all, to study carefully his doctrines, with a view both to their intrinsic excellence,