the agonies of dissolution-believe that "a recompense of reward" awaits the benevolent "at the resurrection of the just?" Can that man be impressed with the solemnities of the eternal world, who, the moment after he has committed the remains of a relative to the grave, violates every humane and friendly feeling, and, for the sake of a few paltry pounds or shillings, deprives the widow and the orphan of every earthly enjoyment? Can that courtly sycophant, who is continually hunting after places and pensions, fawning upon his superiors, and whose whole life is a continued course of treachery, adulation, and falsehood-believe that "all liars shall have their portion in the lake that burneth with fire and brimstone?" Can that thoughtless debauchee believe that future punishment awaits the workers of iniquity, who runs from one scene of dissipation to another, who wastes his time in folly and extravagance, and whose life is but one continued crime? Or can we even suppose that that clergyman, who is unremittingly aspiring after preferment, who is mercilessly fleecing his flock, yet neglecting their instruction, and engaged in incessant litigations about some paltry tithes, seriously believes, that the treasures of this world are unworthy to be compared with that "exceeding great and eternal weight of glory which is about to be revealed" in the life to come? Such conduct plainly indicates, whatever professions certain descriptions of these characters may make, that the solemn realities of the eternal world have no more practical influence on their minds than if they regarded them as unsubstantial phantoms or as idle dreams.

The doctrine of a future state is not a mere speculative proposition, to serve as a subject of metaphysical investigation, or to be admitted merely to complete a system of philosophical or theological belief. It is a truth of the highest practical importance, which ought to be interwoven with the whole train of our thoughts and actions. Yet how many are there, even of those who bear the Christian name, who are incessantly engaged in boisterous disputes respecting the nature of faith, who have never felt the influence of that faith which is "the confident expectation of things hoped for, and the conviction of things which are not seen," and which realizes to the mind, as if actually present, the glories of the invisible world! If we really believe the doctrine of immortality, it will manifest itself in our thoughts, affections, and pursuits. It will lead us to form a just esti

mate of the value of all earthly enjoyments. For, in the light of eternity, all the secular pursuits in which men now engage, appear but as vanity, and all the dazzling objects which fascinate their eyes, as fleeting shadows. A realizing view of an eternal state dissipated the illusion which the eye of sense throws over the pageantry and the splendours of this world, and teaches us that all is transitory and fading, and that our most exquisite earthly enjoyments will ere long be snatched from our embrace. For, not a single mark of our sublunary honours, not a single farthing of our boasted treasures, not a single trace of our splendid possessions, nor a single line of the beauty of our persons, can be carried along with us to the regions beyond the grave. It will stimulate us to set our affections on things above, and to indulge in heavenly contemplations. "Where our treasure is, there will our hearts be also." Rising superior to the delights of sense, and to the narrow boundaries of time, we will expatiate at large in those boundless regions which eye hath not seen, and contemplate, in the light of reason and of revelation, those scenes of felicity and grandeur, which will burst upon the disembodied spirit when it has dropped its earthly tabernacle in the dust. Like Seneca, when he contemplated, in imagination, the magnitude and beauty of the orbs of heaven, we will look down, with a noble indifference, on the earth as a scarcely distinguishable atom, and say, "Is it to this little spot that the great designs and vast desires of men are confined? Is it for this there is such disturbance of nations, so much carnage, and so many ruinous wars? O folly of deceived men! to imagine great kingdoms in the compass of an atom, to raise armies to divide a point of earth with their swords? It is just as if the ants should divide their mole-hills into provinces, and conceive a field to be several kingdoms, and fiercely contend to enlarge their borders, and celebrate a triumph in gaining a foot of earth, as a new province to their empire." In the light of heaven all sublunary glories fade away, and the mind is refined and ennobled, when, with the eye of faith, it penetrates within the veil, and descries the splendours of the heaven of heavens.

Again, if we believe the doctrine of immortality, we will be careful to avoid those sins which would expose us to misery in the future world, and to cultivate those dispositions and virtues which will prepare us for the enjoyment of eternal felicity. Between virtue and vice, sin and holi

ness, there is an essential and eternal distinction; and this distinction will be fully and visibly displayed in the eternal world. He whose life is a continued scene of vicious indulgence, and who has devoted himself to "work all manner of uncleanness with greediness," becomes, by such habits, "a vessel of wrath fitted for destruction;" and, from the very constitution of things, there is no possibility of escaping misery in the future state, if his existence be prolonged. Whereas, he who is devoted to the practice of holiness, who loves his Creator with supreme affection, and his neighbour as himself, who adds to his faith "virtue, knowledge, temperance, patience, brotherly-kindness, and charity," is, by such graces, rendered fit for everlasting communion with the Father of spirits, and for delightful association with all the holy intelligences that people his immense empire. Again, the belief of a future world should excite us to the exercise of contentment, and reconcile our minds to whatever privations or afflictions Providence may allot to us in the present world. "For the sufferings of the present time are not worthy to be compared with the glory which is to be revealed." If we believe that the whole train of circumstances connected with our present lot, is arranged by Infinite Wisdom and Benevolence, every thing that befalls us here must have a certain bearing on the future world, and have a tendency to prepare us for engaging in its exercises and for relishing its enjoyments. In short, if we recognise the idea of an immortal life, we will endea vour to acquire clear and comprehensive views of its nature, its pleasures, and its employments. We will not rest satisfied with vague and confused conceptions of celestial bliss; but will endeavour to form as precise and definite ideas on this subject as the circumstances of our sublunary station will permit. We will search the Oracles of Divine Revelation, and the discoveries of science, and endeavour to deduce from both the sublimest conceptions we can form of the glories of that "inheritance which is incorruptible, undefiled, and that fadeth not away, which is reserved in heaven for the faithful."

In a word, if our minds are as deeply impressed with this subject as its importance demands, we shall experience feelings similar to those which affected the mind of Hieronymus when he contemplated the dissolution of the world, and the solemnities of the last judgment." Whether I eat or drink, or in whatever other action or employment I am en

gaged, that solemn voice always seems to sound in my ears, Arise ye dead, and come to judgment!'-As often as I think of the day of judgment, my heart quakes, and my whole frame trembles. If I am to indulge in any of the pleasures of the present life, I am resolved to do it in such a way, that the solemn realities of the future judgment may never be banished from my recollection."*

*Sive comedam, sive bibam, sive aliquid aliud faciam, semper vox illa in auribus meus sonare videtur: Surgite Mortui, et venite ad judicium. Quotius diem judicii cogito, totus corde et corpore contre misco. Si qua enim præsentis vitæ est lætitiæ, ita agenda est, ut nunquan, amaritudo futuri judicii recedat a memoria.

ON THE CONNEXION OF SCIENCE WITH A FUTURE STATE.

A GREAT outcry has frequently been made, by many of those who wish to be considered as pious persons, about the vanity of human science. Certain divines in their writings, and various descriptions of preachers, in their pulpit declamations, not unfrequently attempt to embellish their discourses, and to magnity the truths of Scripture, by contrasting them with what they are pleased to call "the perishing treasures of scientific knowledge." "The knowledge we derive from the Scriptures," say they, "is able to make us wise unto salvation; all other knowledge is but comparative folly. The knowledge of Christ and him crucified will endure for ever; but all human knowledge is transitory, and will perish for ever when this world comes to an end. Men weary themselves with diving into human science, while all that results to them is vanity and vexation of spirit. Men may become the greatest philosophers, and have their understandings replenished with every kind of human knowledge, and yet perish for ever. What have we to do with the planets and the stars, and whether they be peopled with inhabitants? Our business is to attend to the salvation of our souls."

Now, although some of the above and similar assertions, when properly modified and explained, may be admitted as true, the greater part of them, along with hundreds of similar expressions, are either ambiguous or false. But, although they were all admitted as strictly true, what effect can the frequent reiteration of such comparisons and contrasts have on the mass of the people to whom they are addressed, who are already too much disinclined to the pursuit of general knowledge-but to make them imagine, that it is useless, and in some cases dangerous, to prosecute any other kind of knowledge than what is derived directly from the Scriptures? And what is the knowledge which the great majority of those who attend the public services of religion have acquired of the contents of the sacred oracles? It is too often, I