The doctrine concerning God not only harmonizes with inward piety, but tends to cherish it. If love to God exists when he is but partially known, it will increase as our knowledge of him increases. As the pious man studies the character of God, the beauty and glory of that character open to his view, and his heart is drawn out towards it with more intense affection. With such soul-ravishing views the Psalmist had been favored, when he exclaimed, " O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary."
The love of God, which is increased by a true knowledge of him, is not a mere feeling of gratitude for blessings received. Many persons talk of God's goodness, and profess to love him, who have no pleasure in contemplating his holiness and justice, and to whom these are unwelcome attributes. When such persons stand before him in the last judgment, there is reason to fear that they will find him to be a different God from that which they loved and praised on earth. Love to the true God is love to the God of holiness and justice, the God in whom every moral perfection is united; and if our love is of this kind, we shall delight to survey the glories of the divine character, and, apart from all views of the benefits received from him, shall be enamored of his essential loveliness.
The love to God which increases by a true knowledge of him, is pervaded with a deep-felt reverence for his character. The familiar levity with which he is sometimes approached and addressed, by no means comports with the awful exhibitions of himself which he has made in his works and in his word. They who, while they profess to love him, have no solemn sense of his infinite grandeur and holiness, have yet to learn the fear of God, which is the beginning of wisdom. The true knowledge of God will rectify this evil in the heart.
The true love of God is accompanied with humility. When we are absorbed in the contemplation of the human mind, we may well be filled with admiration of its powers and capacities. But lately, it rose into being, from the darkness of nonentity, a spark so feebly glimmering, that an omniscient eye only could perceive its light. In the short period which has intervened, it has gradually increased in splendor, and has probably astonished the world by its brilliance. What was once the feeblest ray of intellect, has become a Newton, a Locke, a Howard, or a Napoleon. And when we conceive of this immortal mind, as continuing to expand its powers throughout a boundless future, we are ready to form a high estimate of human greatness. But when we remember that man, whatever he is, and whatever he is capable of, is a creature formed by the hand of God, and endowed by him with all these noble faculties; when we consider that, with all his advancement through eternal ages, he will forever be as nothing, compared with the infinitude of God; and when we look back into past eternity, and contemplate God as existing with all this boundlessness of perfection, ages of ages before our feeble existence commenced; we may well turn away from all admiration of human greatness, and exclaim, "Lord, what is man, that thou art mindful of him?"
But the strongest incentive to humility is found in contrasting our depravity with God's holiness. Noble as the human intellect is, it is ruined by its apostasy from God. Every depraved son of Adam, who has studied the attributes of God, and has attained to some knowledge of his immaculate holiness, may well exclaim in deep humility, "Woe is me! A man of unclean lips; for mine eyes have seen the King, the Lord of hosts."
The true knowledge of God gives confidence in him. In view of his truth, we learn to put unwavering trust in the manifestations of himself which he has made, and the promises which he has given, for the foundation of our hope. There are times when the good man loses his sensible enjoyment of the divine favor, and when the sword of justice appears pointed at his breast; but even then, with the true knowledge and love of God in his heart, he can say, "Though he slay me, yet will I trust in him."
The doctrine concerning God which the Bible teaches, confirms its claim to be regarded as the word of God.
This doctrine, as we have seen, is precisely adapted to man's moral nature, and calls forth the moral and religious principles with which his Creator has endowed him, into their best and noblest exercise. If viewed apart from his relation to God, man, the creature so wonderfully endowed, is an enigma in the universe; but the doctrine concerning God solves the mystery. The tendency of this doctrine to exert a sanctifying influence, at the very origin of all human feeling and action, demonstrates that it comes from God. He who experiences its sanctifying power on his heart, has a proof of its truth that noting else can give. For this doctrine, we are chiefly indebted to the Bible. Here God, who has dimly exhibited himself in his works, comes forth in a direct communication, and like the sun in the heavens, makes himself visible by his own light. If the religious principle within us acted as it ought, the doctrine of the Bible would be as precisely adapted to us as the light of the sun is to the eye; and we should have as thorough conviction that the God of the Bible exists, as we have that the sun exists, when we see him shining forth with all his splendor in the mid-heavens.
The proof that the Bible is the word of God, will accumulate as we make progress in our investigation of religious truth. We have advanced one step, by our inquiries into the existence and attributes of God; and the glory of the Bible-doctrine concerning God, has shone on our path with dazzling brightness. Let us continue to prosecute our studies, guided by this holy book; and if we open our hearts to the sanctifying power of its truth, we shall have increasing proof, in its influence on our souls, that it comes from the God of holiness.
 Ps. lxxiii. 25.
 Ps. lxiii. 1, 2.
 Isaiah vi. 5.