something, that is true, in respect to some created objects. Though men do not know every thing that is true, in respect to matter, or mind; yet they know something, that is true, in respect to both matter and mind. And what they do know that is true, in respect to either matter, or mind, is as real and true. knowledge, as if they knew every thing concerning these objects. So what Christians know, that is true, concerning God, is as true knowledge, as if they knew every thing concerning God. They know that it is true, that God is self-existent, or that he exists of himself, without any external cause of his existence; though they do not know the ground of his self-existence. They know that God is eternal, or never had a beginning of existence; though they do not know the ground of his eternal existence. They know that God is omnipotent, or that he has almighty power; though they do not know the ground of his almighty power. They know that he is omniscient, or that he knows all things, that can be known; though they do not know the ground of his knowing all things. They know that he is omnipresent, or that he fills the whole circle of creation with his constant presence; though they do not know the ground of his constant and universal presence. They know that he is perfectly benevolent, or has no mixture of malevolence in his heart; though they do not know the ground of his unmixed goodness. They know that he is perfectly just and has no mixture of injustice in his heart; though they do not know the ground of his un mixed justice. They know that he is perfectly merciful, or as merciful as any being can be ; though they do not know the ground of his infinite mercy. The knowledge, which Christians have of these things, that are true concerning God, is as real and true knowledge of God, as if they knew all things concerning God, or could completely comprehend his being and perfections. Again, Christians know something about the mode of God's existence. They know that he exists a Trinity in Unity; though they cannot comprehend

the ground of this mode of existence. They know that there is a personal distinction in his nature, which lays a foundation for his being called Father, Son and Holy Ghost. They know that the Father has the personal properties of understanding, willing and acting; that the Son has the personal properties of understanding, willing and acting; and that the Holy Ghost has the personal properties of understanding, willing and acting. They know these things, which are true, concerning God's mode of existence; and their knowledge of these things, which are true concerning his mode of existence, is as real and true knowledge, as if they could completely comprehend every thing about the mysterious doctrine of the Trinity. A partial knowledge of any object is as real knowledge, as the perfect knowledge of it.

The

partial knowledge of the magnitude of the largest mountain is as real knowledge, as the perfect knowledge of the magnitude of a mole hill. A partial knowledge of the sun, moon and stars is as real knowledge, as a full, and comprehensive knowledge of all those great and distant objects. No man knows every thing about any thing, that exists. No man knows every thing about himself, nor every thing about his fellowcreatures, nor every thing about the world in which he lives, nor about Him, who made the world. But every man knows something about himself and something about his fellow creatures and something about the world in which he lives and something about Him, who made the world. And this something, which he knows about all these objects, is as real knowledge, as if he knew every thing about them. Now, it is easy to see what we are to understand by Christians having the true knowledge of God. We are to understand nothing more, nor less by it, than their knowing some things which are true concerning God; though they cannot comprehend the ground of his self-existence, nor the ground of his natural and moral perfections, nor the ground of his existing a Trinity in Unity. I now proceed to show,

II. How Christians gain this true, though partial knowledge of God. Here then I would observe,

1. That they gain some true knowledge of God, by the light of nature. The apostle points out this as one source of the true knowledge of God. He represents the heathens, as deriving some true knowledge of God from the works of creation. "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." David also represents the light of nature as teaching the true knowledge of God. He says, "The heavens declare the glory of God; and the firmament sheweth his handy work. Day unto day uttereth speech and night unto night sheweth knowledge. There is no speech, nor language where their voice is not known." All Christians derive some true knowledge of the being and perfections of God, from the works of creation; which exhibit clear and incontestable evidence of his existence, of his omnipotence, of his omniscience, of his omnipresence and of his pure and universal goodness. Christians cannot seriously and attentively contemplate upon themselves and the objects around them, without gaining some true knowledge of the being and perfections of their Creator. Nor can they seriously and attentively contemplate the works of providence, without gaining more true knowledge of the Creator, Preserver and Benefactor of the world. God displays himself more clearly by his works of providence, than by his works of creation. It must be allowed, however, that there are many important things concerning God, of which Christians cannot gain the knowledge, by the works of creation and providence, or what is called the light of nature. And this leads me to observe,

2. That Christians gain their knowledge of God, principally, from divine revelation, which is contained in the sacred scriptures. These were given by divine inspiration and teach the deep things of God, which cannot be discovered by the light of nature.--

Peter tells us, "The prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." And Paul tells us, "All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." These holy scriptures teach all things, which are necessary to make men wise unto salvation. They teach what men ought to believe concerning God and what duty he requires of men. They teach the knowledge of the character, perfections, designs and government of God. They teach the knowledge of the mysterious mode of the divine existence in three persons.. They teach the knowledge of the personal properties of these three divine persons. They teach the knowledge of the covenant of redemption, in which each person in the Godhead engaged to perform a distinct part, in carrying that design into execution. They teach the knowledge of the Incarnation of Christ, by which he took human nature into a mysterious and personal union with the divine. They teach the knowledge of Christ's sufferings and death on the cross, to make atonement for the sins of the world. They teach the knowledge of the terms of salvation, and of the duty of sinners to comply with the terms of the gospel. They teach the knowledge of the danger of rejecting the condescending terms of pardoning mercy. They teach the knowledge of a future state beyond the grave, in which the souls of men will be happy, or miserable forever. Now, all Christians gain more, or less true knowledge of these great and deep things of God, from his word, where they are taught in a plain and intelligible language, which they can and do understand, as well as the language of any other book they read. They can understand God speaking in their ow language, as well as they can understand one another, speaking in their own language. Though God cannot tell them, in any language, all things about himself; yet he can tell them some things about himself, in their own language which they can understand. And when they

look into his word, they find, that he has actually told them, in their own language, something about his existing from eternity, something about his existing in three persons, something about his own person, something about the person of his Son, something about the person of the Holy Ghost, something about their distinct personal properties, excellencies and perfections, something about their united and ultimate design, in creation, providence and redemption, something about the means of carrying this design into execution and something about his own perfect blessedness, as one God in three persons. Though God has told them something about real mysteries in his word, but not every thing; yet they can understand whatever he has told them about real mysteries, as well as whatever he has told them about themselves, or any other creature, or object in nature. Thus it appears, that Christians may and do gain the knowledge of some things, that are true concerning God, both by his works and by his word; and this is as true and real knowledge of God, as if he had revealed and they understood every thing about his existence, perfections, purposes and works. It now only remains to show,

III. That their true love to God is founded in their true knowledge of God. The apostle plainly supposes, that the Philippian Christians had actually exercised true love to God; and that their true love was founded in their true knowledge of him. "And this I pray, that your love may abound yet more and more in knowledge and in all judgment." Their love had abounded and abounded in knowledge and in all judgment. They had loved God for those supreme excellencies, which he had exhibited in his works and word. And what was true of the Philippians is true of all real Christians. They do not not love, nor worship an unknown God. They know and love the only true God and Jesus Christ, whom he hath sent. They love God for what they know concerning him; and not for what they do not know concerning him. Their love to God springs from a true knowledge of his being, perfections, designs and government; and not from their ignorance