ousands of them who, if asked, are ready to profess
that they know Jesus, but to whom He has never been anything more than
a partially understood article of an uncared for creed, and has never
been in living contact with their needs, nor known for their strength in
weakness, their comforter in sorrow, 'their life in death,' their all in
all.

To deepen that experimental knowledge of Jesus is a worthy aim for the
whole life, and is a process that may go on indefinitely through it all.
To know Him more and more is to have more of heaven in us. To be
penetrating ever deeper into His fulness, and finding every day new
depths to penetrate is to have a fountain of freshness in our dusty days
that will never fail or run dry. There is only one inexhaustible person,
and that is Jesus Christ. We have all fulness in our Lord: we have
already received all when we received Him. Are we advancing in the
experience that is the parent of knowing Him? Do new discoveries meet us
every day as if we were explorers in a virgin land? To have this for our
aim is enough for satisfaction, for blessedness, and for growth. To know
Him is a liberal education.

II. That knowledge involves knowing the power of His Resurrection.

The power of His Resurrection is an expression which covers a wide
ground. There are several distinct and well-marked powers ascribed to it
in Paul's writings. It has a demonstrative force in reference to our
Lord's person and work. For He is by it 'declared to be the Son of God
with power.' That rising again from the dead, taken in conjunction with
the fact that He dieth no more, but is ascended up on high, and in
conjunction with His own words concerning Himself and His Resurrection,
sets Him forth before the world as the Son of God, and is the solemn
divine approval and acceptance of His work.

It has a revealing power in regard to the condition of humanity in
death. It is the one fact which establishes immortality, and which not
only establishes it, but casts some light on the manner of it. The
possibility of personal life after, and therefore, in death, the
unbroken continuity of being, the possibility of a resurrection, and a
glorifying of this corporeal frame, with all the far-reaching
consequences of these truths in the triumph they give over death, in the
support and substance they afford to the else-shadowy idea of
immortality, in the lofty place which they assign to the bodily frame,
and the conception which th