lowing preamble and resolutions, offered by the Rev. Dr. BERRIAN, were unanimously adopted.

Intelligence having been recently communicated of the death of the Right Rev. JOHN CROES, D. D., Bishop of the Protestant Episcopal Church in the State of New Jersey,-and desirous to testify our grief at this afflictive dispensation of Providence, and our unfeigned respect for his memory,

Resolved, That this meeting, entertaining a high sense of the unaffected piety, exemplary conduct, sound principles, and faithful services of the late Bishop CROES, sincerely sympathize with the clergy and laity of the Diocese of New Jersey, in the loss which they have sustained.

Resolved, That in recollection of his social and domestic virtues, which endeared him so much to all with whom he was connected, they deeply condole also with his family and friends.

Resolved, That copies of the foregoing preamble and resolutions be communicated to the vestries of the several Episcopal parishes in New Jersey, and to the family of Bishop CROES.

THOMAS LYELL, Chairman.

J. F. SCHROEDER, Secretary.

NOTE. To prove the high sentiments of veneration and those warm feelings of regard that are entertained for the memory of the lamented Bishop, by our American Church, it is here noticed that proceedings and resolutions, of a similar character with the above, have been made and held in several States of the Union. "The righteous shall be held in everlasting remembrance."-ED.

BY THE REV. BENJAMIN DORR,

RECTOR OF TRINITY CHURCH, UTICA, ONEIDA COUNTY, NEW YORK.

1 Corinthians, xiii. 12.-"Now we see through a glass darkly; but then face to face; now I know in part; but then shall I know even as also I am known,"

THIS was the declaration of an inspired apostle; of one who enjoyed clearer communications of Divine mysteries than were usually given, even to inspired men. He himself tells us that he had been caught up into the third heaven, the glorious residence of JEHOVAH, and there heard such unspeakable words as no mortal had ever before heard, and which it was not lawful, or possible, for him to utter. Yet, after having been favored with abundance of revelations, he confesses the present imperfection of his knowledge, compared with that fulness of understanding which should hereafter be given him. For now, he says, we see through a glass darkly; our vision is obscured by the imperfect medium through which we discern spiritual objects; but hereafter, when this veil of flesh is removed, we shall see face to face; clearly and perfectly. Now I know in part; but then shall I know even as also I am known.

And if such, my brethren, were the confessions of St. Paul, when his understanding was enlightened by immediate Divine revelation, with how much greater propriety may we adopt his language and say now we know in part! Here our faculties, even when most cultivated, are confined within a very narrow compass, our prospects are bounded by a very limited horizon. And this imVOL. II.-23

perfection of human knowledge extends both to the natural and spiritual world.

How little do we know of the natural world! The greatest discoveries of human science have only served to exhibit to man his weakness and his ignorance. The astronomer has endeavored to explore those vast worlds which roll above us, and has succeeded so far as to determine the size, and distance, and periodical revolutions of a few of those heavenly orbs, which lie within our own system; but here his discoveries end. He knows not how many millions of worlds extend beyond these into the regions of infinite space; nor can he tell what mysterious chain connects these immense bodies to their respective systems, or reveal the power, which, by Divine command, causes them to move with such perfect order and harmony. As little does he know of the beings which inhabit them.

The philosopher has investigated a small number of the objects on the surface of our earth; he has penetrated a few fathoms into its bosom; but, with all his wisdom, he cannot comprehend the wonderful mechanism of the smallest insect that flutters in a summer's sun, nor tell what pencil painted the lowliest flower that blossoms in the vale; neither can he understand how a grain of sand, or a blade of grass is formed.

And if our knowledge of the natural world is thus limited, that of the spiritual world is much more confined. We see it through a glass darkly; we know it but in part. The book of revelation has made us as fully acquainted, perhaps, with the invisible world, as our limited faculties would allow, or our present state required. It has made known to us, in some degree, the nature and attributes of JEHOVAH; but how very imperfect are our conceptions, even of these! What clear ideas, for example, can we form of a Being purely spiritual, who never had a beginning, and who can never have an end? What distinct notions have we of God's omnipotence, which nothing can resist; of his omniscience, from which nothing is concealed; of his omnipresence, which equally pervades all space? Behold, says Job, GoD is great and we know him not; neither can the number of his years be searched out! We see, indeed, the operations of His hands, and His works are

manifest; but when the mind of man attempts to rise above the clear discoveries of revelation, it is "lost in endless mazes." Canst thou by searching find out GOD? Canst thou find out THE ALMIGHTY unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?

How imperfect is our knowledge of God's providential dispensations! How mysterious are most of His proceedings in the moral government of the universe! Why is it that the wicked enjoy so great a share of worldly prosperity, while the righteous are often doomed to penury and suffering? The Psalmist thought to understand this; but it was too hard for him, until he went into the sanctuary of GoD.* Why is the young man cut off suddenly, in the bloom and vigor of life, and the hoary-headed sinner permitted to go down to the grave by leisurely decay? To questions such as these there can be but one reply: God's ways are not as our ways, nor his thoughts as our thoughts.

How little do we know, even of our own minds! We are "a mystery to ourselves!" "We know not what our soul is, otherwise than by its operations." We cannot tell how the soul is united to the body, nor by what mysterious process ideas are treasured up in the memory. Of the inhabitants of the invisible world-of the angels, who are ministering spirits,—the mode of their subsistence, their employment and duties, we know comparatively nothing. All these are subjects too vast for human comprehension. We see them, as it were, through a glass darkly; we know them but in part. But when the Christian shall have thrown off this covering of flesh, which clogs all the faculties of the soul, and his disembodied spirit rises to the mansions of everlasting light, then shall he see face to face; and know even as he is known. All the treasures of knowledge will be unlocked to his admiring gaze, and his thirsty soul will drink of those fountains of wisdom, which flow from the throne of the ETERNAL. We may presume that he will be made acquainted with all those mysteries which are not now revealed, both in the book of nature and

Paalme xxiii, 15.

of grace. In a word, the saints in light will be as wise, as they will be happy; will see clearly as they are now seen, and know as perfectly as they are now known of GOD.

But there is one question connected with this subject, which is often anxiously asked, and which I shall make the subject of consideration for the remainder of this discourse; WHAT SHALL WE KNOW OF OUR FRIENDS IN ANOTHER LIFE? and HOW FAR WILL THE ATTACHMENTS WHICH BIND US HERE, BE CON

TINUED HEREAFTER? It is a question of universal interest; and is not without its practical utility. All of us have seen many of our dearest friends and acquaintances removed to the world of spirits, and it is natural for us to inquire whether we shall ever meet to recognise each other again; and, if so, whether those feelings of affection, which we now cherish, will remain after death.

That departed spirits will know each other, and that, among them, the endearments of friendship will be renewed, seems to be agreeable to the soundest dictates of reason, and the clearest intimations of Scripture.

Unless it be

The doctrine is perfectly consonant to reason. true that the souls of the righteous possess this knowledge, their views of God's wisdom, and justice, and mercy, must necessarily be very imperfect in a future state. The veracity of Him who cannot lie, seems to stand pledged to assure us that he has, agreeably to his promises, conferred a superior degree of glory on those, whose sufferings for the truth, and whose faith and patience in this life, were most conspicuous. Surely it will give us more exalted views of the faithfulness and love of JEHOVAH, to know that he has bestowed the greatest rewards on those, who were distinguished for the greatest virtues; that the faith of an Abraham, the meekness of a Moses, the patience of a Job, the zeal of a Paul, and the fidelity of that host of apostles and martyrs, who suffered, not accepting deliverance, have been rewarded with a greater measure of bliss and glory. But to know this, it seems necessary that we should know the persons thus distinguished.

Again: we may reasonably suppose that a considerable part of the happiness of the saints will arise from a retrospection of those trials and difficulties which they have mutually undergone, and