3S0 THE HAPPINESS OF SEPARATE SPIRITS. [DISC TT. the same delightful work ; for which they have much more concern, and a dearer interest in it. We know something of God by.the light of nature. The reason that is within each of us, shines like a slen- der candle in a private room, and gives, us some twink- ling and uncertain notions of our Creator. The notices that we obtain by the light of grace, or the gospel here on earth, are far brighter and surer, like the moon at midnight, shining upon a dark world, or like the rise of the morning star, and the dawning of the day. But the knowledge which departed spirits obtain of their Creator and their Redeemer in the light of glory, is as far supe- rior to that of nature and grace, as the lustre of the me- ridian-sun exceeds the pale moon-beams, or the glim- mering twilight of the morning. This is what the apostle describes, 1 Cor. xiii. 9, 10, 11, 12. For we know but in part, and we prophesy in part. But when that which ispeifect is come, then that which is inpart shall be done away. When Iwas a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, Iput away childish things. For now we see through a glass darkly ; but thenface toface : Wow I know in part ; but then shall I know even as also I am known. The imperfection of our knowledge in this world consists much in this, that we are liable to perpetual mistakes. A thousand errors stand thick around us in our enquiries after truth, and we stumble upon error often in our wisest pursuits of knowledge; for we see but through a glass darkly, but then we shall know, even as we are known, and see face to face ; that is, we shall have a more immediate and in- tuitive view of God and Christ, and of the Holy Spirit, without such mediums as are now necessary for our in- struction. We`shall know them in a manner something a-kin to the way whereby God knows us, though not in the same degree of perfection; for that is impossible. Yet in these respects our knowledge shall bear some re- semblance to the knowledge of God himself, viz. that it shall be not merely a rational knowledge, by inferences drawn from his works, not merely a knowledge by narra- tion, or report and testimony, such as we now enjoy by his word ; but it shall be such a sort of knowledge as we have of a man when we see hisface, and it.shall also be a
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