ear, but now mine eye seeth Thee, and I abhor myself." Even the best of
men know but "in part" concerning the holiness of God. Yet it is
noticeable how the apprehension of it grows upon the ripening Christian,
as he draws nearer to the time of his departure. The vision of the
cherubim themselves seems to dawn upon the soul of a Leighton and an
Edwards, and though it does not in the least disturb their saintly and
seraphic peace, because they are sheltered in the clefts of the Rock of
Ages, as the brightness passes by them, it does yet bring out from their
comparatively holy and spiritual hearts the utterance, "Behold I am vile;
infinite upon, infinite is my sin." But what shall be said of the common
and ordinary knowledge of mankind, upon this subject! Except at certain
infrequent times, the natural man does not know even "in part,"
respecting the holiness of God, and hence goes on in transgression
without anxiety or terror. It is the very first work of prevenient grace,
to disclose to the human mind something of the Divine purity; and
whoever, at any moment, is startled by a more than common sense of God's
holy character, should regard it and cherish it as a token of benevolence
and care for his soul.

Now, in eternity this species of knowledge must exist in the very highest
degree. The human soul will be encircled by the character and attributes
of God. It cannot look in any direction without beholding it. It is not
so here. Here, in this life, man may and does avert his eye, and refuse
to look at the sheen and the splendor that pains his organ. He fastens
his glance upon the farm, or the merchandise, or the book, and
perseveringly determines not to see the purity of God that rebukes him.
And _here_ he can succeed. He can and does live days and months without
so much as a momentary glimpse of his Maker, and, as the apostle says,
is "without God" in this world. And yet such men do have, now and then, a
view of the face of God. It may be for an instant only. It may be merely