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ter, or between any two actions he has to perform, he is enabled to bring before his mind many more arguments, and much higher and nobler arguments and motives, to determine the choice he ought to make. When he is about to perform any particular action, his mental eye is enabled to pierce into the remote consequences which may result from it. He can, in some measure, trace its bearings not only on his friends and neighbours, and the community to which he belongs, but also on surrounding nations, on the world at large, on future generations, and even on the scenes of a fut are eternity. For an action, whether good or bad, performed by an individual in a certain station in society, may have a powerful moral influence on tribes and nations far beyond the sphere in which it was performed, and on millions who may people the world in the future ages of time. We know that actions, both of a virtuous and vicious nature, performed several thousands of years ago, and in distant places of the world, have had an influence upon the men of the present generation, which will redound either to the honour or the disgrace of the actors," in that day when God shall judge the world in righteousness, and reward every man according to his works." We also know, that there are certain actions which to some minds may appear either trivial or indifferent, and to other minds beneficial, which nevertheless involve a principle which, if traced to its remoter consequences, would lead to the destruction of the intelligent creation. Now, it is the man of knowledge and of moral perception alone, who can recognise such actions and principles, and trace them to all their natural and legitimate results. He alone can apply, with judgment and accuracy, the general laws of moral action to every particular circumstance, connect the present with the future, and clearly discern the mere semblance of truth and moral rectitude from the reality.

In short, the knowledge of divine revelation, and a serious study of its doctrines and precepts, must accompany every other species of information, if we wish to behold mankind reformed and moralized. It is in the sacred oracles alone, that the will of God, the natural character of man, the remedy of moral evil, the rules of moral conduct, and the means of moral improvement, are clearly and fully unfolded. And the man who either rejects the revelations of heaven, or refuses to study and investigate the truths and moral requisitions they contain, can never expect to rise to the sublime heights of virtue, and to the moral dignity of his nature. But, were the study of the scriptures uniformly conjoined with the study of every other branch of useful knowledge, we should, ere long, behold a wonderful transformation upon the face of the moral world. Pride, selfishness, malice, envy, ambition, and revenge, would gradually be un

dermined. The spirit of warfare and contention would be subdued; rioting, drunkenness, and debauchery, would be held in abhorrence by all ranks; kindness and affection would unite the whole brotherhood of mankind; peace, harmony, and subordination would be displaved in every department of social life; "our judres would be just, and our exactors righteous; war would be turned into peace to the ends of the earth, and righteousness and praise spring forth before all the nations." Were moral principle

thus diffused among the different classes of society, it could not fail of producing a beneficial influence on the progress of the arts and sciences, and on every thing that might tend to meliorate the condition of our fellow-creatures, and to promote the general improvement of mankind. For, in endeavouring to promote such objects, we meet with as great a difficulty in the moral as in the intellectual condition of mankind. The principles of selfishness, pride, ambition, and envy, and similar dispositions, create obstacles in the way of scientific and philanthropic improvements, tenfold greater than any which arise from pecuniary resources or physical impediments. But were such principles undermined, and a spirit of good-will and affection pervading the mass of society, the machinery of the moral world would move onward with smoothness and harmony; and mankind, acting in unison, and every one cheerfully contributing to the good of the whole, would accomplish objects, and beneficial transformations on the physical and moral condition of society, far superior to any thing that has hitherto been realized.

To what has been now stated, with regard to the influence of knowledge on inoral conduct, it may, perhaps, be objected, that many instances occur of men of genius and learning indulging in dissolute and immoral habits, and that the higher classes of society, who have received a better education than the lower, are nearly as immoral in their conduct. In replying to such an objection, we have to consider, in the first place, what is the nature of the education such persons have received. Most of the higher classes have received a grammar-shcool education, and, perhaps, attended a few sessions at an academy or an university. There cannot, however, be reckoned above one in ten who pursues his studies with avidity, and enters into the spirit of the instructions communicated at such seminaries; as it is well known to every one acquainted with the general practice of such students in colleges and academies, that a goodly number of them spend their time as much in folly and dissipation, as in serious study. But, although they had acquired a competent acquaintance with the different branches to which their attention was directed, what is the amount of their acquisitions? A knowledge of the Greek and Latin Classics, and of pagan mythology, in the acquisition of

which five years are generally spent at the grammar-school, and two at the university-and the elements of logic, ethics and mathematical philosophy. But such departments of knowledge, in the way in which they have been generally taught, have no necessary connexion with religion and moral conduct. On the contrary, by keeping the principles of Christianity carefully out of view, and even insinuating objections against them, some professors of these sciences have promoted the cause of infidelity, and consequently impeded the progress of genuine morality. What aid can be expected to morality from a mere grammar-school education, when the acquisition of words and phrases, and the absurd notions and impure practices connected with Roman and Grecian idolatry, form the prominent objects of attention; and when, as too frequently happens, no instructions in Christianity are communicated, and not even the forms of religion attended to in many of those seminaries? The mere acquisition of languages is not the acquisition of useful knowledge: they are, at best, but the means of knowledge; and although we would not discourage any one, who has it in his power, from prosecuting such studies, yet it is from other and more important branches of study that we expect assistance in the cause of moral improvement.

With regard to men of learning and genius, we have likewise to inquire into the nature and tendency of their literary pursuits, before we can ascertain that they are calculated to prevent the influence of immoral propensities and passions. Persons are designated men of learning, who have made proficiency in the knowledge of the Greek, Latin, French, German and other languages, who are skilled in mythology, antiquities, criticism, and metaphysics, or who are profound students in geometry, algebra, fluxions, and other branches of the mathematics. But it is easy to perceive, that a man may be a profound linguist, grammarian, politician, or antiquarian, and yet not distinguished for virtuous conduct; for such departments of learning have no direct bearing upon moral principle or conduct. On the contrary, when prosecuted exclusively, to the neglect of the more substantial parts of knowledge, and under the influence of certain opinions and prejudices, they have a tendency to withdraw the attention from the great objects of religion, and consequently from the most powerful motives which excite to moral action. We have likewise to inquire, whether such persons have made the Christian revelation one great object of their study and attention, and whether they are frequently employed in serious contemplations of the perfections of the Creator, as displayed in the economy of the universe. If such studies be altogether overlooked, we need not wonder that such characters should frequent ly slide into the paths of infidelity and dissipa

tion; since they neglect an attention to those departments of knowledge which alone can guide them in the paths of rectitude. We may as soon expect to gather "grapes from thorns or figs from thistles," as to expect pure morality from those, however high they may sard in literary acquirements, who either neglect or oppose the great truths of religion. We do not mean, however, to insinuate, that the subjects alluded to above are either trivial or unworthy of being prosecuted. On the contrary, we are fully persuaded, that there is not a subject which has ever come under human investigation, when prosecuted with proper views, and in connexion with other parts of knowledge, but may be rendered subservient, in some way or another, both to the intellectual and the moral improvement of man. But, when we speak of diffusing useful knowledge among the mass of mankind, we do not so much allude to the capacity of being able to translate from one language into another, of knowing the sentiments of the ancient Greeks and Romans, and the characters and squabbles of their gods and goddesses, or to the faculty of distinguishing ancient coins, fragments of vases, or pieces of armour-as to the facts of history, science, and revelation, particularly in their bearing upon the religious views and the moral conduct of mankind. And, if the attention of the great body of the people were directed to such subjects, from proper principles and motives, and were they exhibited to their view in a lucid and interesting manner, there cannot be the smallest doubt, that the interests of virtue and of pure and undefiled religion would be thereby promoted to an extent far beyond what has ever yet been realized.

SECTION VIII.

ON THE UTILITY OF KNOWLEDGE IN RELA❤ TION TO A FUTURE WORLD.

MAN is a being destined for eternity. The present world through which he is travelling is only a transitory scene, introductory to a future and an immortal existence. When his corporeal frame sinks into the grave, and is resolved into its primitive elements, the intellectual principle by which it was animated shall pass into another region, and be happy or miserable, according to the governing principles by which it was actuated in the present life. The world in which we now reside may be considered as the great nursery of our future and eternal existence, as a state of probation in which we are educating for an immortal life, and as preparatory to our en tering on higher scenes of contemplation and enjoyment. In this point of view, it is of inportance to consider that our present views and

recollections will be carried along with us into that future world, that our virtues or vices will De as immortal as ourselves, and influence our future as well as our present happiness, and, consequently, that every study in which we engage, every disposition we now cultivate, and every action we perform, is to be regarded as pointing beyond the present to an unseen and eternal existence.

If, then, we admit that the present state is connected with the future, and that the hour of death is not the termination of our existence, it must be a matter of the utmost importance, that the mind of every candidate for immortality be tutored in those departments of knowledge which have a relation to the future world, and which will tend to qualify him for engaging in the employments, and for relishing the pleasures and enjoy ments of that state. The following remarks are ntended to illustrate this position.

We may remark, in the first place, in general, that the knowledge acquired in the present state, whatever be its nature, will be carried along with us when we wing our flight to the eternal world. In passing into that world we shall not lose any of the mental faculties we now possess, nor shall we lose our identity, or consciousness of being the same persons we now feel ourselves to be; otherwise, we behoved to be a different order of creatures, and consequently could not be the subjects either of reward or of punishment for any thing done in the present state. A destruction of our faculties, or a total change of them, or the loss of consciousness, would be equivalent to an annihilation of our existence. But, if we carry into the future state all our moral and intellectual powers, we must also, of necessity, carry along with them all the recollections of the present life, and all the knowledge, both physical and moral, which these faculties enabled us to acquire. We have an exemplification of this in the parable of our Saviour respecting the rich man and Lazarus, where Abraham is represented as addressing the former in these words; "Son, remember, that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things" evidently implying, that the rich man retained the power of memory, that he possessed a consciousness that he was the same thinking being that existed in a former state, and that he had a perfect recollection of the conduct he pursued, and the scenes in which he was placed in this sublunary world. If, then, it be admitted, that we shall be, substantially, the same intellectual beings as at present, though placed in different circumstances, and that the ideas and moral principles we now acquire will pass along with us into futurity, and influence our conduct and happiness in that state,―it cannot be a matter of indifference whether the mind of an immortal being be left to grope amidst the mists of ignorance, and to sink into immorality,

or be trained up in the knowledge of every thing that has a bearing on its eternal destination. On the contrary, nothing can be of higher value and importance to every human being, consider ed as immortal, than to be trained to habits of reasoning and reflection, and to acquire that knowledge of his Creator, of himself, of his duty, and of the relations in which he stands to this world and to the next, which will qualify him for the society in which he is hereafter to mingle, and the part he has to act in a higher scene of action and enjoyment. For, as gross ignorance is the source of immoral action, and as immoral principles and habits unfit the soul for the pleasures and employments of an immortal state, the man who is allowed to remain amidst the natural darkness of his understanding, can have little hope of happiness in the future world since he is destitute of those qualifications which are requisite in order to his relishing its enjoyments.

Scientific knowledge, as well as that which is commonly designated theological, is to be considered as having a relation to the future world. Science, as I have already had occasion to notice, is nothing else than an investigation of the divine perfections and operations as displayed in the economy of the universe; and we have every ground to conclude, both from reason and from revelation, that such investigations will be carried forward, on a more enlarged scale, in the future world, where the intellectual powers, freed from the obstructions which now impede their operation, will become more vigorous and expansive, and a more extensive scene of divine operation be presented to the view. There are certain applications of scientific principles, indeed, which may have a reference solely to the condition of society in the present life, such as, in the construction of cranes, diving-bells, speak ing-trumpets, steam-carriages and fire-engines; but the general principles on which such machines are constructed, may be applicable to thousands of objects and operations in other worlds with which we are at present unacquainted. The views, however, which science has opened of the wisdom and benevolence of the Deity, of the multiplicity of ideas and conceptions which have existed in his infinite mind, of his almighty power, and of the boundless range of his operations-will not be lost when we enter into the eternal world. They will prepare the soul for higher scenes of contemplation, for acquiring more expansive views of divine perfection, and for taking more extensive and sublime excursions through the boundless empire of Omnipotence. The same may be affirined of the principles of arithmetic, algebra, geometry, conic sections, and other departments of the mathematics, which contain truths that are eternal and unchangeable, and that are applicable in every mode of existence, and to the circumstances of all worlds. Such knowledge may form the ground

work of all our future improvements in the world beyond the grave, and give to those who have acquired it, in conjunction with the cultivation of moral principle, a superiority over others in the employments and investigations peculiar to that higher sphere of existence; and, consequently, a more favourable and advantageous outset into the new and unknown regions of the invisible state. To suppose, that the leading principles of scientific knowledge are of utility only in the present world, is not only contrary to every enlightened idea we can form of the future state, either from reason or revelation, but would remove some of the strongest motives which should induce us to engage in the prosecution of useful knowledge. If science is to be considered as altogether confined in its views and effects, to the transitory scene of this mortal state, its attainment becomes a matter of comparatively trivial importance. To a man hastening to the verge of life, there could be no strong inducement to listen to its deductions or to engage in its pursuits. But, if the principles of science, when combined with the truths of revelation, extend to higher objects than the construction of machinery and the embellishment of human life, if they point beyond the present to a future world, if they tend to expand our views of the attributes of the Divinity, and of the grandeur of his kingdom,-and if they prepare the mind for entering into more ample views and profound investigations of his plans and operations, in that state of immortality to which we are destined, it must be a matter of importance to every human being, that his mind be imbued with such knowledge, as introductory to the employments of that eternal world which lies before him. But, we may remark more particularly

In the second place, that the acquisition of general knowledge, and habits of mental activity, would induce persons to serious inquiries into the evidences of a future state. Although there are few persons, in a Christian country, who deny the existence of a future world, yet we have too much reason to believe, that the great majority of the population in every country are not thoroughly convinced of this important truth, and that they pass their lives just as if the present were the ultimate scene of their destination. Notwithstanding all the "church-going" which is so common among us, both among the higher and the lower classes, and the numerous sermons which are preached in relation to this subject, it does not appear, that the one-half of our population have any fixed and impressive belief of the reality of an eternal world. If it were otherwise, it would be more frequently manifested in their general temper, conversation and conduct. But we find the great mass of society as keenly engaged in the all-engrossing pursuit of wealth and honours, as if the enjoyments of this world were to last for ever. In general

conversation in the social circle, the topic of a future world, and our relation to it, is studiously avoided. While a person may talk with the utmost case about a projected voyage to America, the East Indies, or Van Diemen's Land, and the geographical peculiarities of these regions, and be listened to with pleasure-were he to talk, in certain respectable companies, of his departure to another world, and of the important realities to which he will be introduced in that state, were he even to suggest a hint, that the scene of our eternal destination ought occasionally to form the subject of conversation,either a sarcastic sneer or a solemn gloom would appear on every face, and he would be regarded as a wild enthusiast or a sanctimo❤ nious hypocrite. But why should men manifest such a degree of apathy in regard to this topic, and even an aversion to the very idea of it, if they live under solemn impressions of their connexion with an immortal existence? Every one who admits the idea of a future world, must also admit, that it is one of the most interesting and momentous subjects that can occupy his attention, and that it as far exceeds in importance the concerns of this life, as the ages of eternity exceed the fleeting periods of time. And, if so, why should we not appear as eager and interested in conversation on this subject, as we sometimes are in relation to a voyage to some distant land? Yet, among the majority of our fellow-men, there is scarcely any thing to which their attention is less directed, and the very idea of it is almost lost amidst the bustle of business, the acquisition of wealth, the dissipations of society, and the vain pageantry of fashionable life. Among many other causes of the indifference which prevails on this subject, ignorance and mental inactivity are none of the least. mersed in sensual gratifications and pursuits, unacquainted with the pleasures of intellect, and unaccustomed to rational trains of reflection, multitudes pass through life without any serious consideration of the future scene of another world, resolved, at the hour of dissolution, to take their chance with the generations that have gone before them. But, were men once aroused to mental activity, and to the exercise of their reasoning powers on important objects, they would be qualified for investigating the evidences which demonstrate the immortality of man, which could not fail to impress their minds with a strong conviction of the dignity of their intellectual natures, and of their high destination. Those evidences are to be found in the Christian revelation which has "brought life and immortality to light," and thrown a radiance on the scenes beyond the grave. But, even idependently of revelation, the evidences which prove the immortal destiny of man, from the light of nature, are so strong and powerful, that, when weighed with seriousness and impartiality,

Im

they must appear satisfactory to every candid and inquiring mind. When we consider the universal belief of the doctrine of man's immortality which has prevailed in all ages and nations-when we consider the desire of future existence implanted in the human breast-the noble intellectual faculties with which man is endowed, and the strong desire of knowledge which forms a part of his constitution-the capacity of making perpetual progress towards intellectual and moral perfection-the unlimited range of view which is opened to the human faculties throughout the immensity of space and duration-the moral powers of action with which man is endowed, and their capacity of perpetual expansion and activity-the apprehensions and forebodings of the mind, when under the influence of remorse the disordered state of the moral world when contrasted with the systematic order of the material-the unequal distribution of rewards and punishments wher viewed in connexion with the justice of God--the absurdity of admitting tha the thinking principle in men will ever be annihilated-and the blasphemous and absurd consequences which would follow, if the idea of a future state of retribution were rejected; when we attend to these and similar considerations, we perceive an assemblage of arguments, which, when taken in combination with each other, carry irresistible evidence to the mind of every unbiassed inquirer, that man is destined to an immortal existence-an evidence amounting to a moral demonstration, and no less satisfactory than that on which we rest our belief of the existence of the Eternal Mind.* But the greater part of mankind, in their present untutored state, are incapable of entering into such inquiries and investigations. For want of moral and intellectual instruction, they may be said to "have eyes, but see not, ears, but hear not, neither do they understand," and hence, they pass through the scenes of mortality, almost unconscious of their relation to the eternal world, and altogether unprepared for its exercises and enjoyments.

In the next place, the acquisition of knowledge, in connexion with the cultivation of moral principles and Christian affections, would tend to prepare the mind for the intercourse and employments of the future world. From divine revelation, we are assured, that in the future state of happiness, the righteous shall not only join the company of "the spirits of just men made perfect," but shall also be admitted into "the general assembly of angels. With these pure and superior intelligences, and, doubtless too, with the inhabitants of other worlds, shall the redeemed inhabitants of our globe hold delightful intercourse,

For a full illustration of these and other evt. dences of a future state, along with various topics connected with this subject, the author respectfully

refers his readers to a work which he lately published, entitled "The Philosophy of a Future State."

and join in their sublimo conversation on the most exalted subjects. One of the employments in which they will be incessantly engaged, will be, to contemplate the divine works and administration, and to investigate the wonders of creating power, wisdom, and goodness, as displayed throughout the universe. For such are the representations given in scripture of the exercises of the heavenly world. Its inhabitants are represented as raising the following song of praise to their Creator, "Great and marvellous are thy works, Lord God Almighty! Just and true are thy ways, thou King of saints," which evidently implies, that both the wonders of his creation, and the plan of his moral government, are the subjects of their intense study and investigation. And, in another scene exhibited in the book of Revelation, they are represented in the sublime adorations they offer to "Him who liveth for ever and ever," as exclaiming, "Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created," plainly indicating, that the scenes of the material universe, and the divine perfections as displayed in them, are the objects of their incessant contemplation.

Now, in order to our being prepared for such intercourses and employments, two grand qualifications are indispensably requisite. In the first place, the cultivation of moral principle and conduct, or in other words, the attainment of that holiness which the scriptures enjoin, "without which," we are assured, "no man can see the Lord," that is, can hold no delightful intercourse with him through the medium of his works and providential dispensations. Without this qualification, we are altogether unfit for being introduced into the assembly of angels and other pire intelligences, and for joining with them in their holy services and sublime adorations-as unfit as an ignorant Hotentot, a wild Bosheman, or the lowest dregs of society, would be to take a part in an assembly of learned divines, statesmen, or philosophers. In order to a delightful association with any rank of intelligences, there must exist a certain congeniality of disposition and sentiment, without whic!. tercourse would be productive neither party. Persons of pro ful dispositions, and addicted to vicious indulgence, could find no enjoyment in a society where all is humility and affection, harmony and love; nor could pure and holy beings delight in associating with them, without supposing the moral laws of the Creator, and the constitution of the intelligent universe entirely subverted. Such characters are as opposite to each other, · as light and darkness; and, therefore, we may as soon expect to make the East and Wes points to meet together, or to stop the planets in their career, as to form a harmonious union be

intimate inhappiness to

venge

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