onment, had he known it was preparatory to such high exaltation. It was needful for the trial of Abraham's faith, that he should suffer all the heart-breaking anguish which arose from his ignorance that another victim would be provided to be slain instead of Isaac. And the patience of Job would not have been so signally tested, if he had been apprised that his latter end would be greater than his beginning. We cite one more instance. The Bible brings life and immortality to light, and makes known to us that we shall exist forever. But the nature of that future existence and almost every thing relating to the world of spirits are among those secret things which belong to God. God has made known to us that we shall have a conscious existence when separate from the body that our bodies will be raised incorruptible-that body and soul will be reunited and stand before God in judgment; and that after judgment we shall enter upon an everlasting state of blessedness or wo, according to the character we form in this life. But after all, what is our knowledge of the invisible world and of the realities of future being? Literally we know nothing of the essence of the soul and of its separate existence. And we are equally in the dark as to the process of the resurrection and the nature of a spiritual body. It seems to be the fixed purpose of God to limit our information to this state of being; and to say to human curiosity which would surpass these barriers, Hitherto shalt thou come but no farther. Some general, unexplained facts are declared, leaving all beside wrapped in a dark pall of mystery, never to be lifted but by that hand which opens to man the gate of eternity. It is indeed wonderful how entirely all increase of knowledge upon this subject is precluded. While information is increasing upon so many things, we have not advanced a jot in our inquiries as to the invisible world, beyond those of a former generation. While so many thousand millions of our race have gone through that dark mysterious passage which leads to the world of spirits, not a word of information has been returned; and that gloomy pathway is just as new and untried to every traveler now, as it was to Abel who first explored the fearful labyrinth. It is worse than useless to indulge speculations, or pretend to any discoveries as to those things which eye hath not seen nor ear heard, and which have never entered into the heart of man. The whole subject is involved in solemn secrecy which defies human investigation, and casts utter contempt upon a proud philosophy which aspires to be wise above what is written. The humbling truth is, we have deathless spirits within us, but we are very ignorant of their nature and properties-we talk familiarly of the intercourse of departed souls-though such intercourse is completely beyond our comprehen sion we are constantly experiencing a spiritual influence upon our minds, while we cannot pretend to understand what spiritual influence is, or how it is exerted; and we are continually on the brink of entering the invisible world, while that world is shrouded from our per ception and knowledge by an impenetrable veil. Thus we have taken a hasty and imperfect survey of some of the secret things which belong to God. A few brief inferences will bring us to a conclusion. 1. The first reflection which arises from the views we have taken is, that after all we are of yesterday, and know nothing. 2. The subject which has now employed our minds is well calcu lated to produce deep humility. 3. We infer the folly and wickedness of those who doubt the truth of revelation because it does not afford them all the information they desire, and because it contains some things which to their limited understandings may seem inconsistent. 4. The views which have now been presented exhibit in a strong light the impious arrogance and senseless absurdity of those, who presume to demand that all truth must be brought to the level of their capacities, and who boldly declare they will believe nothing which they cannot fully comprehend. Upon this principle the articles of their creed must be very few; and if they practically conform to the decis. ions of their unbelief, their condition will be pitiable indeed. How, in consistency with their principles, can they act at all, as they certainly cannot understand how the volitions of the mind move the muscles of the body? How can they sow their fields, when the process of germination in a corrupting grain of corn is manifestly beyond their comprehension? While they are hopelessly ignorant of the operations of their own spirits, how can they consistently believe that they have souls at all? Nay, how can they believe they are alive, as they will not pretend to understand or explain the essence or the cause of animal life, or the constituent properties of vitality? In a word, if men receive as truth nothing which they cannot comprehend, they must take refuge in almost universal skepticism. Finally, we may infer from the discourse, how irrational as well as desperately wicked those are, who are continually finding fault with the Bible because it contains mysteries; and how much wiser those, who "receive with meekness the ingrafted word which is able to save their souls." THE AMERICAN NATIONAL PREACHER. No. 5. VOL. 9.] NEW-YORK, OCT. 1834. [WHOLE NO. 101. SERMON CLXXV. BY REV. THOMAS E. VERMILYE, THE BEATIFIC VISION. PSALM XVII. 15.-I shall be satisfied when I awake with thy likeness. Ir is the peculiar glory of the gospel, that by it "life and immortality are brought to light." By it, and by it alone, is a future existence freed from the obscurity which else had rested upon it, and presented before the mind invested with circumstances of deepest interest, as the object of hope or fear, desire or dread. To the sinner it is declared to be a state of awful retributions; whilst to the Christian it is a world of light, purity, and joy. Of nothing may he have more complete assurance than of that "eternal life which God promised before the world was. "" In this particular, then, the holy oracles are graciously adapted to bring to the believer necessary support and inexhaustible comfort. There are seasons of perplexity, and temptation, and sorrow, to which he is here subject; during which how cheering, how animating, to be able to look within the vail-to pass these scenes of conflicts-and by faith to anticipate the hour of his enlargement-to survey the inheritance in the skies -to enjoy something of its bliss-to know that whatever be his trials here, he shall be satisfied when he awakes with the Divine likeness. This psalm was written by David amid feelings of sadness, arising from the persecution of his enemies. He devoutly breathes forth his complaints, implores divine protection, and, in conclusion, fortifies his mind with the resolution still to walk with God, and cheers his heart with the prospect of the glory that was in reserve. The phrases employed are beautifully expressive. "To awake," by the sacred writers, is frequently used as in the passage before us, with reference to the resurrection, "Man lieth down and riseth not again till the heavens be no more, they shall not awake nor be raised out of their graves." VOL. 9-No. 5. "With thy likeness," denotes the moral image of God renewed in the believer, which consists in knowledge, righteousness, and true holiness. David, therefore, in this passage exults in the thought, that with whatever afflictions he might here be oppressed, the period would arrive, when he should triumph. At the resurrection morn, in the splendors of God's presence, and free from pollution, he should "be satisfied." I propose to mention some particulars respecting which the Christian, although he may now be perplexed, shall be hereafter satisfied. "Now we know in part," and consequently can enjoy but in part; hereafter we shall see as we are seen and know as we are known." Then the believer shall be satisfied 66 1st. With his own glorified nature: He shall awake with the divine likeness: with a body spiritual and glorified. It is indeed impossible for us at present, to enter fully into the contemplation of this truth with an understanding of all that it includes. And if it were possible fr us with "a mind drowned in sense and buried in matter," to comprehend the excellence of the spiritual state, the very thought of the glory which shall be revealed, would be overwhelming. That this mortal shall ever become, in the language of Scripture, partaker of the divine holiness, is an idea which surpasses the efforts of reason to conceive, although it may not exceed the power of that faith which rests on the sure promise of God. "It doth not yet appear," saith the beloved disciple, "what we shall be; but we know that when Jesus shall appear we shall be like him, for we shall see him as he is." We must therefore content ourselves with confessedly inadequate ideas on this subject, and live in the exercise of faith, until we awake to the complete perception and enjoyment of heavenly realities. There are some particulars, however, concerning which cheering information is afforded us; sufficient to dispel our doubts, animate our faith, and encourage our diligence. The glorified nature shall be perfectly freed from sin. That which causes the true believer his greatest affliction, and which excites in his bosom painful apprehensions lest it should at some moment overcome him, is indwelling corruption. With affections but imperfectly sanctified, and prone to sin, yet with a principle of holy love existing in his soul, his heart is here the scene of conflict; a warfare of opposing principles and desires. This embitters his peace and causes poignant grief; except at some favored hour when he seems to rise above all sinful passions and to enjoy the peculiar presence of God. Such seasons he may have; but more frequently is his soul burdened by the prevalence and power of corruption. But when the last earthly passion shall have died away, when the last remnant of corruption shall have been destroyed, and the last lingering sinful desire is hushed in the stillness of the tomb, this corruptible shall put on incorruption, and the elements of a holy nature shall be fully developed. In the upper world no corruptions annoy, no temptations disturb. He has forever bid adieu to sin, and all tears shall be wiped from his eyes. He shall also be made positively and perfectly holy. All the affections of his soul, which we have no reason to disbelieve he will carry forward with him into heaven, will be purified fully and prepared to move with vigor and delight among their appropriate objects. His perceptions will be quickened; nay we have reason to believe that all the faculties of his intellectual nature, all the affections of the heart, all the sensibilities of the soul, though enlarged beyond our present conceptions, and enstamped with the perfection of holiness, shall exist and exert themselves in the future world. Sin shall be eradicated. Then the intellectual and moral nature shall be exactly fitted for that state which is now the object of intense desire, and upon which at death the believer shall assuredly enter. Having become like God and like his Redeemer in holiness, his gross body being made spiritual, and its sinful passions and appetites all destroyed, and being thus prepared by grace to stand among the throng of holy ones who surround the throne, must not the believer be fully satisfied? Here he carries about with him a body of sin and death; there he shall be clothed with undecaying beauty, and mortality shall be swallowed up of life. Here he is exposed, his senses are seduced by a world of temptations; but into that place nothing shall enter that defileth. Here he is not only beset by sin, but at a distance from those objects that afford the strongest incentives to duty; there he shall live in the immediate presence of such objects, with a nature and capacity adapted for their complete enjoyment. 2d. He shall be satisfied with the character and perfections of God. He shall admire and adore the divine perfections which shall then be fully revealed. I do not intimate that the true Christian, even here, perceives any thing in the character of Jehovah with which he is dissatisfied. So far from this, the divine perfections are here the theme of his loftiest praise. Their manifestations in the works of creation and providence, as far as he can trace and comprehend them, and still more in the won drous plan of redemption, fill his mind with adoring thoughts, and his heart with the liveliest emotions of gratitude and love. Nor can aught be suggested more congenial with his desires, than that he shall behold more of God, that he may admire and praise him more. His present views of the divine character, however, are comparatively very limited, and consequently his ideas of God, although at all times honorable to the 'divine nature, must evidently be quite inadequate, and in some respects |