ledge: the other, whereby the soul is disciplined in its affections, and rendered, in its measure, like unto God, in its love for holiness, and justice, and truth, is open to all. Viewed by the light of Scripture, we see that the knowledge of God means the creating afresh the soul in God's image; that he cannot be only said to know God, who can speak eloquently of God's attributes, who takes pleasure in hearing his word, who understands "all mysteries, and all knowledge," so that he can familiarly speak of the things of God, and even "convince the gainsayer ;"* all this may exist without the knowledge of God: that is the subduing in the soul, those affections and lusts which are at eternal variance with God's nature; so that whatever be the extent of a man's knowledge, his knowledge of God is, to any saving purpose, absolutely nothing, until it is evidenced in bringing his soul into true. communion with God.

*Titus i. 9.

Now, in like manner as the Apostle says, "he that loveth not knoweth not God; for God is love," so we may go on with the various attributes of the Almighty, and apply them, with certainty, to a like argument. God is truth! The untrue man, the faithless, the hypocrite, the man who with an outward show of regard "craftily deviseth evil” against his neighbour, "knoweth not God." God is pure! The impure man, though he come humbly into God's presence, and bear a fair appearance, as the whited sepulchre of old, “knoweth not God." God is holy! The unholy man, therefore, the scoffer at sacred things, in whose mouth God's name is for a profane jest, or for an oath, "knoweth not God." God is just! The unjust man, therefore, whether by violence he spoil his neighbour, or by craft defraud, or by skill overreach, "knoweth not God." And if these things be so, how many a fair professor in every Christian congregation, though the words of knowledge be on his lips, and

the sound thereof in his ears, must in God's sight be accounted as one of no understanding;

and be found, unless the love of God constrain him to a better mind, altogether without the knowledge which maketh "wise unto salvation."

We will now endeavour to apply, as I designed, the observations made at the commencement of this discourse, to the words of St. Paul, as laid before us in the opening of the text. We shall find in them the evidence of love and charity; which we have seen to be the necessary adjunct of the knowledge of God: "I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ."

If ever there was a man, who might be said in the highest and best sense to know God, it was, surely, the great Apostle of the Gentiles. In proportion to his former ignorance, when he had "a zeal of God, but not

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according to knowledge;"* when he so far mistook the purpose of that holy Being with whom he had to do, that he verily thought he was doing God service when he "punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, persecuted them even unto strange cities"t-in proportion to this former ignorance, was his subsequent knowledge: and what fruit was most conspicuous? If the argument we have used be of any force, that fruit should appear in love. No sooner would he know God as in Christ, reconciling the world unto himself, than his knowledge would suggest to him that "if God so loved us, we ought also to love one another." And such conspicuously was the effect wrought in himearnest charity for the brethren; Love breathing forth the "heart's desire and prayer to God for Israel,"|| so that he "could wish him

*Romans x. 2.

† Acts xxvi. 11.

1 John iv. 11.

Romans x. 1.

self accursed from Christ for his brethren, his kinsmen according to the flesh.”* Was not this with him the fruit of knowledge? an earnest and continual striving, as he had opportunity, to "do good unto all men," and "especially unto them who were of the household of faith." And as in nothing could he more effectually serve his brethren, than by prayer and thanksgiving to God for them, seeing that they were, so to speak, the gift of God to his prayer, and his labours, his "joy and crown of rejoicing;" we find him repeatedly making mention of his supplications and thanksgivings on their behalf.

He knew God: he therefore loved the brethren, and rejoiced with thanksgiving for God's mercies towards them. Of this the opening words of the text are a striking example: "I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ."

*Romans ix. 3. † Gal. vi. 10.

1 Thes. ii. 19,