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trinal sentiments by which the work has been hitherto distinguished. They are Calvinists of the old school, and will therefore discountenance any statements that are opposed to the leading views of that system.

The Editors feel assured that the friends of THE BAPTIST MAGAZINE will be gratified to learn that this integrity of sentiment has been provided for in the recent union of the two periodicals mentioned in our last number.*

At a meeting of the Proprietors of the Baptist Magazine, held November 20th, it was explicitly stated, as one of the conditions of the union," that no alteration will be made in the leading theological sentiments of the work," and they earnestly hope that their brethren who will in future be associated with them, will, by their influence promote a more extensive circulation of the work, as well as by their contributions enhance the value of its pages.

In conclusion, the Editors take the liberty of urging upon all the members, and especially upon the ministers of the Denomination, to co-operate with them in their efforts to improve the Magazine and augment its sale. Thus may its acknowledged defects be supplied-its usefulness increased-a larger sum obtained to assist the worthy claimants on its profits:thus shall the union of the Denomination be promoted while its spirituality and edification are secured, and, above all, the glory of God and the triumphs of the Redeemer shall be every where advanced, even by means so feeble, inadequate, and unworthy.

To secure these blessings, however, prayer must be accompanied with effort, and effort must be united with prayer. Then will the Editors indulge the pleasing expectation that the union will prove an era in the history of THE BAPTIST MAGAZINE, from which will be dated its increased prosperity.

* See page 540.

BAPTIST MAGAZINE.

JANUARY, 1832.

SKETCH OF A SERMON*

Founded on 1 Cor. xiii. 10.

"When that which is perfect is come, then that which is in part shall be done away."

upon the words is, that it is most gratifying to see the divine revelation connecting the attribute, the condition, of perfection-on any terms, in any sense, at any future period,-with human nature; gratifying if this were but intimated as a mere possibility, most emphatically so, to see it expressed as an assur

ONE of the general ideas naturally
arising at the repetition of such
words would be, that futurity is the
greatness of man;-that hereafter
is the grand scene for the attain-ance-a promise.

of all defects.-Let any conceivable excellence be named, and the very mention of it is, in effect, a reproach to him, as not having it, or having it in a very deficient measure.

ment of the fulness of his existence. Think of man! the combination When depressed and mortified by a conscious littleness of being, emotions and inclinations which seem to signify that he should not be little, [induce him to] look to futurity, [and he says] "I shall be great Whoever does possess the most yonder." When feeling how little of any one of them, is deeply labelongs to him, how diminutive menting to perceive how partial, and poor his sphere of possession how miserably little [it is], compared here, the consoles himself with the with even far less than perfection. thought], "The immense futurity Looking at man, we seem to see a vast is mine. I may be content to be collection of little beginnings-atpoor awhile, in the prospect of," tempts,-failures,-like a plantation &c. &c. &c. If, here obscure, and on a bleak and blasted heath. And even despised; "well; it is not the progress (in whatever is valuhere that I expect or want to verify able and noble) so miserably diffimy importance." If forcibly ad- cult and slow, whether in individuals monished of the brevity of life, or communities. So that the perwell, the sooner [will be] my fectability of man, in the sense in entrance on a life that shall have which that phrase has been employno end." ed, stands justly ridiculed as one of the follies of philosophic romance.

66

Another thing we may observe

It will be easily perceived that the following is, what it professes to be, a mere sketch-a very rough outline of a very original discourse, full of massive and brilliant thoughts-furnishing to the reader ample materials for extended reflection, and suf

ficiently indicating the intellectual power, and pious feeling of the distinguished mind whence it originated. The few terms included in crotchets we have supplied to preserve the continuity.-ED.

VOL. VII. 3d Series.

Then, how delightful is it to see Revelation itself pronouncing as possible, and predicting as to come, something "perfect" in the condition of man.

Next, observe that this prediction of something "perfect to come, relates to knowledge. This is something surprising. It seems much more easy to conceive of perfection

B

attained or conferred in any of what knowledge shall be absolutely such.

may be called the moral attributes, than of knowledge, even in any moderate and comparative sense. For instance, perfect rectitude of the actuating principles, the motives, perfect reverence of the Supreme Being, a perfect spirit of obedience, perfect charity;" or, to say it in one word, perfect holiness. These are things of a more simple and absolute nature qualities to be created and fixed within the being itself, simply, a modification of its own constitution and habit, which we can conceive effected by a single act of the Divine power.

It could not but be in the heavenly state, a painful and melancholy thing for the spirit, after exulting in the reception of a portion of knowledge (deemed such) to find out that it had been imposed on and deluded. To be beset at each progressive stage with the suspicion that this apparent advance, is, perhaps, to be trodden back again as just so far wrong. So far then the knowledge will be," perfect," that nothing delusive and erroneous will be included in what is taken for knowledge.

Again, we may perceive its perfection in this sense. That it will be But knowledge is not a state of perfectly adequate to the infallible the dispositions of an intelligent direction of all the activities of a being, not an intrinsic quality of its superior state. Those activities we nature. But an intellectual relation may well believe to be of vast exwhich it has with other things, which tent and endless variety. But supcan come within the sphere of its pose a knowledge competent to them apprehension. The scope of this all. An infallible knowledge what relation has no necessary limit: [it is] to do, and when, and by what means. quite indefinite. All things in the A perfect knowledge, what power the stupendous totality of existence, and agent has for accomplishing the obeven in possibility, are subjects for jects, a certain foresight of the knowledge. To hear then from result. A perfect judgment what the voice of Divine truth a prediction is right, what is the best. A perfect for men, of perfection in knowledge, understanding of what is the divine in any, the most limited, accom- will. So that the whole system of modated sense, is very marvellous. action of the immortal being shall It is a sublime prospect, contem- proceed under a luminous intelliplated under the most limited sense gence, which permits no doubt, or of the terms which display it to us. apprehension, or mistake, or failure.

Let us, for a few moments, attempt The knowledge of the inhabitants to realize to our imagination such a of the better world will doubtless state of knowledge as Our text be perfect in this sense, that they would imply. The lowest point we will possess as much of it as is incan take, in the first place, is the ex-dispensable to their happiness, and clusion of error. That opinion will be truth, the intellect perfectly rectified in its mode of perception and action,—and the object on which it is employed undeceptively presented to it. So that, if the manner of apprehending be intuition, the object will be made clearly self-evident; or, if there be an exercise like reasoning, the evidence will be explicit, and the reasoning process infallible. So that every thing admitted as

will be sensible that they do so→ will not feel that some of the essential means of their felicity are concealed in the shade which lies beyond the great and illuminated field of their vision-not be in the condition of the apostle John, who looked on the sealed book, and " wept because there was none to open it. On the contrary [each will be able to say, "I am happy in this light, happy till the Father of lights shall

reality.

see good to make me more so, to know what things are in their by opening to me another book yet sealed, to expand still further this wide and glorious vision."

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Language, again, is a most imperfect medium for the conveyance of We may perhaps assume to add, knowledge; indeed, framed upon our that these happy beings will possess imperfect knowledge, and, partaking always as much knowledge as for the of all its defects, contrived by men to time their faculties are actually capa- express what they very imperfectly ble of admitting;-[there will be] no conceive and know [it is] full of craving void: so that as to what they indistinctness, uncertainty,perplexity, cannot then know, it will not be confusion. "But when that which that it is arbitrarily withheld, caus-is perfect is come.' It may be said, ing them to say, "If it were but "What then? What will then be told me; if it were but disclosed I the mode, the medium, the instrucould understand it." This is our ments of our receiving and conveycase here; there doubtless are a vast ing knowledge?" We cannot even number of things kept in the dark conjecture till it does come. But it from us which we could understand, must be something eminently difif they were but declared. And ferent [from], whether or not in anthere is sometimes a most restless alogy with, the wish to know them." That knowledge almost

present means. One

may be called perfect which shall be more suppose in that

state, even a re

so relatively to the capacity of the semblance to such feeble things as intelligent being. Imagine this, and then imagine a continued sensible enlargement of the capacity itself, and as it enlarges a continual influx of new knowledge to fill it.

seeing, feeling, hearing, language, &c. But the sovereign and beneficent Creator, in forming his creatures anew, in a far nobler condition, will infallibly do it for the best. And if there be to be senses, and any artificial instruments of knowledge analogous to the present, let them but be as much superior to these as a spiritual body made like the glo, rified body of Christ, will be superior to this earthy mortal one, and it will suffice. But, whatever shall be the means and manner of apprehending, the apprehension must be incomparably more immediate and intimate than in this world, to satisfy the exalted intelligence. And that there will be this pervading intelligence, this intimacy of knowledge, seems to be implied by what the apostle says, "shall know even

We should take some advantage of the apostle's mode of illustrating by a contrast between that which is in part" and that "perfect" which is to come. We may advert to the imperfect, partial nature of our means of knowledge. It is a mysterious thing in the all-wise Creator's economy, that intellectual beings,— spirits should be enclosed in gross matter, and made dependant for their action on its organization. But so it is.The senses contrived in this material frame, the grand inlet of our knowledge, must and do convey it in a most imperfect manner. These, while they are the medium of knowledge, yet keep up an insuper- as I am known," i. e. by the Divine able separation [between]the mind,the spirit, and the object desired to be known. Through them it can receive only reports and images of the things. It cannot itself come at the things themselves. How it wishes sometimes that it could! It longs

Spirit. So when that which is in part shall be done away, and that which is perfect [shall]be; the manner of knowing shall be an entire, a complete one, as to the means and instruments.

Here note the imperfection of the

other great means of knowledge, times seen with a narrow line of

reasoning. Again, how emphati- light, and the disc opaque and dimly cally, our present knowledge is but perceptible; we may hope that " in part," if we advert to the ex- when" the perfect is come, most tent and number of things to be of what is thus concealed, or but known. It is but a diminutive obscurely intimated, will be unveiled portion of the grand whole of things, in perfect light. And it would not that we can be even so apprised of, be a wild imagination, that then, as to be aware that we are ignorant there will be a still further new reof them. We can think no question velation, strictly such; to impart at all about them. But take even information of what will still be so much as we are apprised of beyond the sphere of knowledge -enough to make subjects of in- by any other means. And that quiry and just think how many also to become ultimately our imcan be answered of all the ques-mediate knowledge. And then, still tions we can ask? To a vast a further and further revelation, and proportion of them there is no so forward interminably and for possible answer at all. To a great ever. majority of the rest, that do not go entirely beyond our sphere, the answer is extremely doubtful. And to the comparatively few that we seem to think we can reply to, we find when we try, that the answer is but that of a very partial knowledge. "When that which is perfect is come," it will not bring an answer to all possible inquiries, that were to extend our knowledge beyond an archangel's compass. But it may well be believed, that it will be amazing and delightful to see what a multitude of things, of which we had but the faintest glimpses before, are brought into perfect manifestation. What a revelation there may be in two senses; in the vast enlargement of the mind's own proper power of knowing, while it looks from a higher eminence over a wider field. And in the direct disclosures and communications which the Divine Being may beneficently make.

But all these anticipations remind us but the more forcibly how we here know but "in part." So" in part," that just the part, the portion which we want to obtain is divided off from our reach. It seems as if a dissevering principle, or a dark veil fell down exactly at the point we are pursuing, we reach the essential question of the inquiry; let that be surpassed, and we should arrive at the truth-exult in our knowledge→→→ but, just there, we are stopped by something insuperable; and there we stand, like prisoners looking at their impregnable wall. So, "in part" (our knowledge), that an exceeding weight, we sometimes feel a disproportionate one, is thrown upon our faith. We cannot understand the case, and yet we must approvingly submit to Him who is the Master of all things; and our obedience must be as ready and unreserved as if we could. But this is a hard exercise for faith. In our own parHis present Revelation is the tial view, appearances may seem greatest blessing conferred on hu- against what we nevertheless are reman intelligence on earth. But how quired most firmly to believe. It obviously that is but "in part." is difficult to maintain this faith, How many things are not men- but it is happily aided by the Divine tioned, many with but a particle assurance that one day we shall of information ; -some presented know; "when that which is perwith but an obscure and half-re- fect is come." So "in part" (our vealed aspect, like the moon, some- knowledge is) that in many things.

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