whole power of number seems by nature to exist in children, needing only to be wisely elicited by questions and leading thoughts; so in those who are born again, the first axioms and principles of truth seem mysteriously impressed by the grace of baptism.

The knowledge of Christ, of His name and person, that He is the Son of God, the Saviour of the world, born of the Virgin, crucified, buried, risen, ascended into heaven, and coming again to judge both the quick and the dead, all these things seem as a sort of second consciousness, which men may sin against, but cannot get rid of. It clings to them whatsoever they do, wheresoever they go, howsoever they deny it. The worldly, trifling, lightminded; the impure, false, and sensual; even blasphemers, scoffers, infidels,-all are held in a bondage of consciousness, which, like the unseen but all-seeing Eye, follows them every where. It pierces them with fear, and, when they sin, turns their hearts within them into stone. It is this that makes evil men so irritable, sullen, reckless, and desperate. When they are most raging and vehement against the truth, it is because it is then most intensely torturing them. We often think that men are beyond the power of truth, because they turn with so much wrath against it, defying and bitterly reviling it. But all this vehement

emotion shews how deep the barbs have pierced, and what a struggle and convulsion of soul they are making to tear out the truth which galls them. Their anger gives the lie to their professed unbelief. It is one of the offices of truth to reveal this wickedness of the human spirit; and their very opposition is a testimony to the Divine character of truth itself. Theirs is as the testimony of the unclean spirits: "Art Thou come to torment us before the time? We know Thee who Thou art the Holy One of God." "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." It is Truth doing its work of just judgment upon sinners. What some take as an evidence against their regeneration is, indeed, the proof of it. Why is the wickedness of an angel worse than that of a man? Because he holds a higher nature in unrighteousness.

It is this same passive capacity, kept from great perversions, and instructed by the teaching and worship of the Church, which makes up the knowledge of most baptized people; of such, I mean, as live Christian lives in the main ; that is to say, the great bulk of those who are 1 St. John iii. 19, 20.

blameless and orderly within the fold of the visible Church. It is a kind of unenergetic knowledge; an illumination, which shines mildly, but truly, clearly but faintly; and in hearts that cast many shadows upon themselves. The Christian knowledge of such persons is little more than a history of moving events, or a theory of pure morality, or a scheme of elevated doctrine. It is, so far, their guide, their law of life, their consolation: but their knowledge of Christ is something retrospective rather than present, of a fact rather than of a Person, having a relation to His life on earth rather than to His presence now. The way in which most Christians speak of Him is more as of a system than as of a Lord; and His name stands rather as a symbol of a doctrine than as a title of One that is living and mighty; whose searching insight "is sharper than any two-edged sword, piercing to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Such indeed is He whom men quote and speak of as a term equivalent with Christianity. He is a Divine Person, not an abstract name: One to whom we are all laid bare; "neither is there any creature that is not manifest in His sight; for all things are naked and opened unto the eyes of Him with whom we have to do.”

1 Heb. iv. 13.

This, then, cannot be the knowledge of which the Good Shepherd spoke when He said, "I know My sheep, and am known of Mine." It must be something of a deeper kind, something more living and personal. It is plainly, therefore, such a knowledge as He has of us. It is that mutual consciousness of which we speak when we say that we know any person as our friend. We do not mean that we know him by name; for many strangers we know by name; many whom we have never seen, or further care to know: neither do we mean only that we know all about him, that is to say, who he is, and whence, of what lineage, or from what land, or what has been his history, his acts and words, and the like; for in this way we may be said to know many who do not with whom we have nothing to do.

know us, and

When we say we know any one as our friend, we mean that we know not only who he is, but what, or as we say, his character, that he is true, affectionate, gentle, forgiving, liberal, patient, selfdenying; and still more, that he has been, and is, all this to ourselves; that we have made trial of him, and have cause to know this character as a reality, of which we have, as it were, tasted, by often meeting with him, seeing him at all times, under all circumstances and in all changes, familiarly conversing with him, doing service to him, ourselves receiving

from him in turn tokens of love and goodness. It is in this way we know our friends; what they are, what they mean, wish, and imply; how they would judge, speak, and act in all cases; what every look, tone, and word signifies. It is a knowledge, not in the understanding so much as in the heart; in the perceptions of feeling, affection, and sympathy; by which we are drawn towards them and grow to them, love them; choose them out from all others, as our advisers, guides, companions; live with them and live for them; trust in them with a feeling that we are safe in their hands, and at rest in their hearts; that they love us, and would do any thing for our good; and though we be often away from them, and alone, and at times seldom see them, yet we are as if always with them— always happy in the thought of them, knowing that they are always the same to us, and knowing, besides, both where and how we shall find them if we desire or need. This is the knowledge of friendship and of love. It is something living and personal, arising out of the whole of our inward nature, and filling all our powers and affections.

And such is the knowledge the true sheep have of the Good Shepherd. "I know My sheep, and am known of Mine." As He knows us, through and through,-all that we have been and are, all that we desire and need, hope and fear, do and