presence,

enmity, and reconciles the sinner to God-Henceforth it becomes his one desire to walk with God, to enjoy his to fulfil his will, and to live in the near prospect of participating his glory---How enviable is such a state! Let us seek it with our whole hearts-]

CCCLXIV. THE SHAMEFULNESS OF BEING IGNO

RANT OF GOD.

1 Cor. xv. 34. Some have not the knowledge of God: I speak this to your shame.

KNOWLEDGE is the foundation of all acceptable obedience. We must know whom we are to serve; and why we are to serve him; and what are the services that he requires at our hands. Hence the scriptures represent us first as "renewed in knowledge after the image of him who created us."a On the other hand, ignorance is the root of all sin. It was to this, as its proper source, that our Saviour and his apostles traced the wickedness of the Jews in crucifying the Lord of glory, and in persecuting his followers. To this also St. Paul referred the conduct of those at Corinth who taught that "there was no resurrection of the dead." From their erroneous views of this fundamental doctrine, and the consequent sinfulness of their conduct, he was sure that they were ignorant of God himself; and therefore he declared it to their shame,

The same may be said in reference to ourselves, if we err in any other fundamental point of faith or practice. In order therefore to bring it home to ourselves, we shall shew

I. What is implied in the knowledge of God

The knowledge of God may be considered as residing in the head, and in the heart: in the former sense, it comprehends a speculative view of his nature and attri

Col:iii. 10.

VOL. IV.

b John xvi. 3. Acts iii. 17. 1 Cor. ii. 8.

M

butes; in the latter, it includes a practical and experimental acquaintance with them. Both of these are implied in the text, the one as the foundation; the other as the superstructure raised upon it.

.

1. A speculative view of God's perfections

[The almighty power and godhead of Jehovah may be seen by the heathen in the works of creation. But the Bible gives us a more distinct and enlarged view of his attributes. In that we behold his inflexible justice, his unspotted holiness, his unbounded mercy, his inviolable truth: yea, we behold every perfection harmonizing in the work of redemption, and shining with united splendor in the person of Christ: or, to use the language of St. Paul, we behold "the light of the knowledge of the glory of God in the face of Jesus Christ."

Now though all true Christians have not this view of the Deity in such a clear manner as to be able to set it forth for the instruction of others, yet all see that he is a just and holy God, a merciful and faithful God, and that, through the atonement of Christ, all these perfections are engaged on the side of a believing penitent.]

2. An experimental acquaintance with them.

[A speculative knowledge, however, is far from being the whole that is implied in the text; for even devils have that, and perhaps in a far higher degree than any human being. But though they know God, they cannot love him: they see his holiness, and hate it; his justice, and tremble at it; his power, and lament it; his mercy, and despair of it; his grace, and oppose it; his wisdom, and endeavour to counteract it. The Christian, on the contrary, finds his supreme delight in the perfections of his God: for though he, in himself, has as much cause to hate them all, as the devils themselves have, yet, in Christ, they are all rendered favourable to him; and therefore may well be grounds of joy and glorying. Hence even divine justice itself is no less the object of his delight than divine Mercy; because God, having received a full satisfaction for the sins of the whole world, is now "just to forgive us our sins;" he is "just, and yet the justifier of all that believe." In short, the Christian, both in his views of God's perfections, and in his improvement of them, accords with David.]

Having ascertained this point, we may proceed with more certainty and advantage to shew

c 1 John i. 9.

d Rom. iii. 26.

e Ps. xxxvi. 5-9.

II. Who they are that have not this knowledge

It is not necessary that we should deny that particular truth which those at Corinth denied: we are equally ignorant of God,

1. If we reject any fundamental doctrine of the gospel

[There are points whereon the best of men have differed, and may differ without any impeachment of their sincerity. But there are other points which no man can deny without making void the whole of the gospel scheme. The lost state of man by nature, his recovery through Christ, and his need of divine influences in order to enlighten and sanctify his soul, are doctrines, on which all true Christians are, and must be, agreed: and a denial of any one of them would betray an ignorance of God himself; because it would shew an ignorance of that revelation which he has given of himself in the person of Christ.

They who reasoned away the doctrine of the resurrection, and persuaded men it was only figurative and had passed already, might think the Apostle deficient in candour for his assertion respecting them. But it was true of them, and is equally true of unbelievers in our day, that they had not the knowledge of God.]

2. If we allowedly violate any precept of the gospel

[What knowledge of God's majesty and glory can they have, who sin openly, and "count it pleasure to riot in the day-time;" or, though free from gross outward sins, are decided "friends of the world," and "lovers of pleasure more than lovers of God?" And what knowledge can they have of God as a holy, just, omniscient, and almighty being, who dare to indulge secret sins, whether of omission or of commission? Would they venture to do it, if they were verily persuaded that "all things are naked and open before him," and that he will bring every secret thing into judgment?" St. John determines this point for us, by making it, both in a negative and positive view, the criterion whereby we are to judge: "Hereby we know that we know him, if we keep his commandments:" and again, "Whosoever saith, I know him, and keepeth not his commandments, is a liar."]

Ignorance of this kind is not branded with infamy by

f 1 John ii. 3.

g Ib. ver. 4.

the world; but it is by St. Paul; and that justly; as will appear while we consider

III. Why is it a shame not to have this knowledge

Of many things we may all be ignorant without any imputation on our character. But to be destitute of the knowledge of God is a shame to all, because it is

1. The most excellent of all knowledge

[The knowledge of philosophy is a very valuable acquisition; but it is not to be compared with the knowledge of God, since that infinitely surpasses every thing that can occupy the human mind. How glorious is it for a worm of the earth to see the perfections of the invisible God! to behold them all shining forth in the face of Jesus Christ! and, above all, to see them all interested in his salvation? How glorious is it for a helpless sinner to know that he has omnipotence for his support, and unbounded mercy for his 'refuge! How glorious is it for such an unworthy creature to survey the justice and holiness, the power and wisdom, the love and mercy, the truth and faithfulness of God, and then to say, "This God is my God for ever and ever!" Surely every thing else in comparison of this is lighter than vanity itself. And whoever seeks any other knowledge in preference to this, has reason to blush for his stupidity, and to be ashamed of his choice.]

2. The most needful of all knowledge

[The knowledge of trade, and of politics, is necessary for the welfare of a state: but a statesman need not be conversant with the lowest branches of trade; nor need a tradesman know how to govern a state-But the knowledge of God is every man's business; it is that for which God has brought him into existence, and for which the ordinances of the gospel are continued to him. Every man is more interested in this, than even in providing bread for his body: for he may have food supplied to him by the benevolence of others; but who can supply the lack of this knowledge, or what substitute can be found for it? Without that a man can have no happiness; because till he has it, he is exposed to the wrath of almighty God. Without that he can have no holiness; because holiness is the fruit that springs from it, and therefore cannot subsist without it. Without that he can have no salvation; for "to know God and Christ is eternal life;" and when Christ shall come to judgment, it will be for the express purpose of

h Ps. xlviii. 14.

i John xvii. 3.

"taking vengeance on them that know not God."

If then miser

it be a shame to be destitute of all good, and to be able outcast from heaven, it is a shame to be ignorant of God.]

3. The most easy to be obtained of all knowledge

[There are many things which men have not a apacity to learn. But even the weakest of men may attain the knowledge of God, if they will seek it in God's appointed way. Our Lord returns thanks to his heavenly Father on ths very account," because the things which he has hid from the wise and prudent, are revealed unto babes." Nor is this expression merely figurative; for Samuel, Josiah, Timotly, and John are standing monuments to the church, that "Cod will ordain strength in the mouths of babes and sucklings" In reference to this knowledge then, no man has any exuse for his ignorance; no man can say, "I am no scholar, and therefore have no reason to be ashamed;" for all may know the Lord, if they will seek the enlightening influences of hi Spirit, since God has pledged himself, that "if any man læk wisdom, and ask it of him, he will give it liberally, and without upbraiding.""]

APPLICATION

[Let those who know not God as reconciled to them in Christ Jesus, begin to seek that knowledge without delay. And let those who do know him, give God the glory: far though an ignorance of him is to our shame, the honour ariing from this distinction, belongs to God alone; since it is "h who has given us an understanding to know him."]

k 2 Thess. i. 7, 8.

Matt. xi. 25.

m Ps. viii. 2. with Matt. xxi. 16. n James i. 5.

• John v. 20.

CCCLXV. THE DANGER OF SPIRITUAL DOLATRY.

Hos. iii. 17. Ephraim is joined to idols; let im alone.

THERE is a day of grace, wherein Gol strives with men by his Spirit

This past, he abandons them to impentence and obduracya

a Luke xix. 42.