intellectual sphere; to know is not a mere act or process of becoming informed, but an act of sympathetic absorption in the other's character. It describes Jehovah's original choice of Israel as a most affectionate determination of what Israel was to be, and the attitude of the people as a passionate searching after the perfections of the divine nature. It is that self-projection of the lover into the beloved which is more than knowledge through the understanding. Hence also the trait of eagerness which the prophet ascribes to it. It is not a state of contentment, but partakes of the extreme restlessness of love in motion: "O let us know, let us follow on to know Jehovah!" This is to such an extent the heart and soul of the marriage, that the one great adultery consists in this: that Israel does not know, and does not care to know Jehovah. For that is to fail of the end for which the covenant exists; it makes the marriage idle and fruitless. And finally, my hearers, from this falls some light upon the mystery that a finite creature can receive and possess the infinite God. To speak of giving and possession and enjoyment is after all but speaking in figures. When we try to resolve the figure into the thing itself, the reality grows so great and deep that it transcends our minds, and we must resign ourselves to an experience without understanding. But here is something that we can at least make relatively clear to ourselves: the fruition of God consists in the reception by us of his likeness into ourselves, so that his beauty of character becomes literally our own. So
