individuals, it would appear, were uncircumcised Gentiles, and not "of the seed of Abraham according to the flesh." But it is also evident that they had received from the gracious God, "who is the God, not of the Jews only, but also of the Gentiles," that blessedness which cometh not only upon the circumcision, but upon the uncircumcision also." That the Lord had vouchsafed to these favoured persons the spiritual circumcision of the ear, and that "faith which cometh by hearing,"- we are sure from the circumstance recorded of them, that they came up to worship at the feast. The report of Jehovah's deity as the one God of heaven and earth, and as the God who by special revelation, had made himself known to the Jewish nation, must have reached them before, when serving the idols of their own people; and upon the hearing of the name and marvellous works of the God of Israel, it is plain that they had abandoned the worship of their false gods, and now sought to honour and serve him" who alone is God over all, blessed for ever." Nor did they imagine, as the philosophy of man has often taught, that it mattered very little, if at all, under what name, and with what species of homage, God was worshipped; for that in fact it was immaterial whether he was approached as Jehovah, Jove, or Lord, or in this or that peculiar manner. Their conviction of the truth in this particular was very different; and believing that God would only be addressed in a mode prescribed by himself, and not in any way of man's devising, their zeal for the worship of the true God brought them to Jerusalem. And there it was that new tidings of great joy" met their ears. The name of Jesus was proclaimed to them; his mighty works recounted; his matchless words and deeds; all testifying that he was

"the Messiah, of whom Moses in the law and the prophets did write." And what followed this announcement of the manifestation of the Son of God? How did these Greek worshippers receive the news of Messiah's advent? "The same came therefore to Philip, and desired him, saying, Sir, we would SEE Jesus." And can we suppose that the gratification of this desire, only afforded satisfaction to that natural eye, which, according to the scripture testimony, "is never satisfied with seeing?" (Eccles. i. 8.) In many cases, as in that of Herod, mere curiosity might have prompted a desire to behold the blessed Jesus. But in the case of these Greeks it was far otherwise, and when they looked on "the Word made flesh," surely they "beheld his glory, even the glory of the only begotten of the Father, full of grace and truth." They did indeed see Jesus ; and so as no eye of man can see him, except it be first anointed with the eye-salve of faith. (Rev. iii. 18.) The vision, for which perhaps they had long waited, came in its appointed season. It surely came and did not tarry; (Hab. ii. 3.) and so in their experience of the manifold grace of God, and acknowledgment of his gracious work in the bestowment of a new gift, they would feelingly repeat the saying of the scripture: "the hearing ear, and the seeing eye, the Lord hath made even both of them."

The latter part of that clause of the first verse which is under our consideration, gives much additional force to the apostle's description of a realizing faith. He says, "which we have seen with our eyes." So also Job, when referring to that sight of his Redeemer which by faith he anticipated; "whom I shall see for myself, and mine eyes shall behold, and not another." And as

66

every man must give an account of himself to God,"

so it is evident, that each must for himself obtain the vision of " that eternal life which was with the Father and was manifested unto us." It does not suffice to behold him that was from the beginning, through the eyes of another, even if that other were an inspired apostle, and such an one as the beloved John himself. Such an imperfect vision of Christ will not issue in the full joy of faith. It is only when we can say with John, "which we have seen with our eyes," that we shall also be able to testify with him, "truly our fellowship is with the Father, and with his Son Jesus Christ."

"Which we have looked upon." The Apostle is not weary of describing faith's various actings in the soul. And it is for our edification that he sets before us his own experience in this matter. It is in order that such of us as have heard and seen Jesus, may still fix on him the eyes of our understanding, with an intent and protracted gaze. And can one view of the King in his beauty," satisfy the spiritual eye? No; it will rest with a mingled feeling of sorrow and joy, on him whom our sins have pierced; upon the gracious, loving Lord, who in order that he might impart to us that eternal life which he had in himself, "took upon him the form of a servant, and became obedient to death, even the death of the cross." When Jesus has been seen, as "full of grace and truth,""-"fairer than the children of men," -"the chief among ten thousand, and altogether lovely," the believer will surely look upon him with a steady contemplation of the soul, and fixed devotion of the heart. It may be, that it is not given to all believers to attain to the full experience of the beloved disciple, or to realize all he felt when he says, " which we have looked upon;" but in a measure, in a degree, the same contemplative faith is proper to all the saints.

And without it, there could be no due assimilation to the image of Christ, no growing up unto "the full measure of his stature. It is by the contemplation of Christ's person, that we become in a measure changed into his likeness. There is a transforming power accompanying the looking upon Jesus with the eye of faith.

The

apostle says, We all with unveiled face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord." 2 Cor. iii. 18. And the more fixed and abiding the contemplation, the greater the transforming efficacy. In the proportion that we look on Jesus, in that same proportion are we delivered from our sins. Our faithful contemplation of the Lord will ever be the measure of our holiness of heart and life. Do we look on Jesus as the Lamb slain to take away the sin of the world? Then we hate the sin that needed such a sacrifice. Do we behold him as the good Samaritan, binding up the wounds of the man who fell among thieves, and pouring therein oil and wine? Presently we draw near to the same Jesus, pleading with him, that our "wounds and bruises and putrifying sores," need also the mollifying ointment of his Spirit, and the strengthening cordial of his grace. We look upon

Jesus, carrying on his shoulder the sheep he had sought and found in the wilderness, and we beseech him to carry us too, lest we perish by the way. Again we see our Jesus encircled with publicans and sinners who draw near to hear him, and the Spirit whispers in our hearts, (words once spoken in derision,) "This man receiveth sinners and eateth with them." (Luke xv. 1, 2.) And then it is we come to Jesus with a childlike confidence, for we are sinners, and he receiveth such. And we could willingly look and look still upon

us.

the Man who receiveth sinners, did not the Spirit take of other of the things of Christ and shew them unto Sometimes he would have us to look upon Jesus, not only dying for our sins, but rising again for our justification; and then it is that we perceive that we are not only free from all sin, but righteous in God's sight. Again, the Holy Ghost shews us the Saviour, seated at God's right hand and ever living to make intercession for us. And then we look upon Jesus in the heavens, with a perfect confidence that our cause cannot miscarry in that court where he presides; where he is advocate, and also Judge. Oh how various and endless are our views of Christ, when he is looked upon by faith! "His goings forth, on our behalf, are from everlasting," and we may add, they are to everlasting. Looking back upon Jesus, into an eternity past, we find that "his delights were with the sons of men." (Prov. viii. 31.) His thoughts were then engaged upon that people who were written in his book of life. And looking forward into an eternity to come, we behold him still occupied in the salvation of his saints; for we read, The Lamb which is in the midst of the throne shall feed them, and shall lead them unto fountains of living waters; and God shall wipe away all tears from their eyes."

66

"And our hands have handled of the word of life." Without this concluding sentence, the Apostle's description of the experience of faith had been imperfect; for wherever the Lord carries on the work of faith with power," there is on the believer's part an appropriation to himself of that eternal life, which he has heard, seen, and looked upon by faith. There is, as John expresses it, a handling of the word of life. And probably the expression, "which our hands have handled," denotes some sensible experience of