If the most thoughtless person that now walks the globe could only have a clear perception of that kind of knowledge which is awaiting him upon the other side of the tomb, he would become the most thoughtful and the most anxious of men.  It would sober him like death itself.  And if any unpardoned man should from this moment onward be haunted with the thought, “When I die I shall enter into the light of God’s countenance, and obtain a knowledge of my own character and obligations that will be as accurate and unvarying as that of God himself upon this subject,” he would find no rest until he had obtained an assurance of the Divine mercy, and such an inward change as would enable him to endure this deep and full consciousness of the purity of God and of the state of his heart.  It is only because a man is unthinking, or because he imagines that the future world will be like the present one, only longer in duration, that he is so indifferent regarding it.  Here is the difficulty of the case, and the fatal mistake which the natural man makes.  He supposes that the views which he shall have upon religious subjects in the eternal state, will be very much as they are in this,—­vague, indistinct, fluctuating, and therefore causing no very great anxiety.  He can pass days and weeks here in time without thinking of the claims of God upon him, and he imagines that the same thing is possible in eternity.  While here upon earth, he certainly does not “know even as also he is known,” and he hastily concludes that so it will be beyond the grave.  It is because men imagine that eternity is only a very long space of time, filled up, as time here is, with dim, indistinct apprehensions, with a constantly shifting experience, with shallow feelings and ever diversified emotions, in fine, with all the variety of pleasure and pain, of ignorance and knowledge, that pertains to this imperfect and probationary life,—­it is because mankind thus conceive of the final state, that it exerts no more influence over them.  But such is not its true idea.  There is a marked difference between the present and the future life, in respect to uniformity and clearness of knowledge.  “Now I know in part, but then shall I know even as also I am known.”  The text and the whole teaching of the New Testament prove that the invisible world is the unchangeable one; that there are no alterations of character, and consequently no alternations of experience, in the future life; that there are no transitions, as there are in this checkered scene of earth, from happiness to unhappiness and back again.  There is but one uniform type of experience for an individual soul in eternity.  That soul is either uninterruptedly happy, or uninterruptedly miserable, because it has either an uninterrupted sense of holiness, or an uninterrupted sense of sin.  He that is righteous is righteous still, and knows it continually; and he that is filthy is filthy still, and knows it incessantly.  If we enter eternity as the redeemed