"Say, can a soul possessed

Of such extensive, deep, tremendous powers,
Enlarging still, be but a finer breath

Of spirits dancing through their tubes awhile,
And then for ever lost in vacant air?"

Such a sentiment is preposterous. It ill accords with
the views we have been taught from the Scriptures to
entertain of the wisdom of the Creator. It is too
absurd to be cherished, for a moment, by any re-

The mind has amazing capacities for improvement. This is clearly seen in what mind has accomplished during the few years of its earthly existence. How numerous and multiplied its inventions for the ornament and benefit of society! How astonishing has been its progress in the knowledge of the arts and sciences-in exploring the secrets of the kingdomsflecting mind. of nature! It has found its way into the bowels of the earth; it has wandered among the stars, and calculated their laws, velocity, and dimensions; it has followed the comets in their erratic course; it has taken into its contemplation the numerous systems in the regions of boundless space; and has expatiated amid the scenes of sublimity and beauty in the spirit land. Contemplate for a moment the achievements of a single mind. Take that of the immortal Newton. How diversified and extensive its range of thought! How ready to penetrate the mysteries of science! How valuable its demonstrations to the

human race! It weighed the masses of distant plan-
ets, determined their size and motions, the times of
their revolutions, and their distances from the globe
on which we live, and ascertained the laws producing
their diversified phenomena.

"He, while on this dim spot, where mortals toil,
Clouded in dust, from motion's simple laws
Could trace the secret hand of Providence,
Wide-working through this universal frame.
All intellectual eye, our solar round

First gazing through, he, by the blended power
Of gravitation and projection, saw
The whole in silent harmony revolve.
Then breaking hence, he took his ardent flight
Through the blue infinite, and every star
Which the clear concave of a winter's night
Pours on the eye, or astronomic tube,
-at his approach,

Blazed into suns, the living centre each

Of a harmonious system."

Had that mind continued its ordinary progress in

}

During the present life, the mind, in all its efforts for acquisitions in knowledge, is greatly embarrassed. Such is its connection with the physical organization, that its powers cannot be fully called into action. The diseases and infirmities of an enfeebled constitution, the time necessarily consumed in the performance of various duties essential to the health, comfort, and even existence of the body, the circumstances in which it is often the lot of man to be placed, the numerous cares and hardships to which many are subjected, are serious impediments to intellectual pursuits. Such is the weakness, often, of the corporeal frame, that the mind must remain comparatively inactive, or the body must sink into the tomb. Richard Watson, that intellectual giant, was, { during a considerable portion of the time devoted to his public career, unable for great intellectual efforts, in consequence of a diseased body. The same may be said of hundreds of the greatest minds of earth. Can we reasonably suppose that mind, after struggling for knowledge a few years, under such disabilities, will then cease to be? and cease, too, without having had an opportunity of developing its capabilities? Must it be cast off from existence, and sink into eternal annihilation, at the moment when its capacities were just beginning to expand, when its desires were the most ardent, and when scenes of immensity and eternity were just opening to its view? If such a supposition could be admitted, man would be the most inexplicable phenomenon in the universe-his existence an unfathomable mys

knowledge for a century longer, what would it have{tery; and there could be no conceivable mode of

achieved! How vast must have been its acquisitions! Had a thousand years been allowed it on earth for the exercise of its capacious powers, who could comprehend its vast stores of knowledge! Who can tell what that mind, during that space of time, might become!-what intellectual attainments it might acquire! From what was ascertained of its capaVOL. VII-39

reconciling his condition and destination with the wisdom, rectitude, and benevolence of the Creator. It is well known that a large proportion of the human race die in infancy-die before the noble powers of intellect have scarcely commenced their development. They appeared for a few days in this world of sorrow, and then passed away. Some of

the brightest intellects of earth stopped here but just long enough to be seen-seen just as they began to unfold their mighty energies-to be loved and admired; and then, as if too good for this world of sin, passed to the regions of unclouded light. Had they remained here for a few years, they would have shone with peculiar brightness in the galaxy of mind. But has their light been extinguished for ever? Are those noble powers never to find time for expansion and improvement? The only safe conclusion seems to be, that they have only been removed to a more friendly climate; that they are transplanted in a soil more congenial to their growth and maturity, and where their highest bliss and improvement in knowledge will be perpetuated for

ever.

The mind desires immortality. This desire is to be found among all nations, ranks, and conditions of men. If we visit the thrones of princes, the palaces of the great, the mansions of statesmen, or the abodes of poverty, we find the desire for future existence the same: from which we conclude, that this desire is implanted in the human soul by the great Creator. The poet very properly inquires,

"Whence springs this pleasing hope, this fond desire,
This longing after immortality?

Or whence this secret dread, and inward horror,
Of falling into naught? why shrinks the soul
Back on herself, and startles at destruction?"

The pa

"life and immortality are clearly seen.
triarchs and prophets lived and died in the belief of
the soul's immortality. Moses "endured as seeing
Him who is invisible; for he had respect unto the
recompense of reward." For this reward he may
well have renounced all the splendor and glory of
Egypt. These appeared as nothing when compared
with the glories of the heavenly throne and the
crown of life. Abraham believed this doctrine; and
when he "gave up the ghost, he was gathered to his
people." Job suffered patiently, in hope of a “glo-
rious immortality." "I know," says he, "that my
Redeemer liveth, and that he shall stand at the latter
day upon the earth: and, after I shall awake, though
this body shall be destroyed, yet in my flesh shall I see
God." The language of the Psalmist is equally in
point: "My flesh shall rest in hope; for thou wilt not
leave my soul in the grave." "Yea, though I walk
through the valley and shadow of death, I will fear
no evil; for thou art with me." "Thou wilt show me
the path of life; in thy presence is fullness of joy;
and at thy right hand are pleasures for evermore."
The patriarchs, it is said, "confessed that they
were strangers and pilgrims on earth," and that
"they declared plainly that they sought a better
country, that is, a heavenly;" and that they re-
joiced in hope of obtaining a "better resurrection."
The New Testament saints were, if possible, still
clearer in their views of the subject. Paul could
say, "I have fought the good fight, I have finished
my course, I have kept the faith; henceforth, there
is laid up for me a crown of righteousness, which
the Lord, the righteous Judge, shall give me at that

66

his appearing." Peter declares that he had been "begotten unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven" for the faithful. John was peculiarly favored with revelations of the future world. He saw "a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, which stood before the throne, clothed in white robes, crying with a loud voice, Salvation to our God, that sitteth upon the throne, and unto the Lamb."

The actions and achievements of mind evidently mark its desire for immortality. Why those towering pyramids, enduring monuments, triumphal arches, lofty columns, splendid temples, and mausoleums? Do they not evince a strong desire for the perpetu-day; and not to me only, but to all them that love ity of fame?-that reputation might live beyond the tomb? The celebrations of orators, poets, and historians, to secure from oblivion the deeds of the great and renowned, go to establish the same truth. Man desires to be known when the body sleeps in death. This desire has often led to heroic and Christian action. The Christian, "desiring a better country," has rejoiced amid "cruel mockings, scourging, bonds, and imprisonments;" he has even triumphed on the rack, and in flames, being assured that death would introduce him to "an exceeding great and eternal weight of glory." The desire for future possession and enjoyment, so natural to man, cannot be gratified in the present life. Possess what we may, something more is desired-something that earth cannot furnish. The mind, restless and unsatisfied, in its present enjoyments, takes hold in its desires on eternal realities.

"Hope springs eternal in the human breast;
Man never is, but always to be blessed.
The soul, uneasy and confined from home,
Rests and expatiates in the life to come."

But the Bible throws a superior light on man's fu-
ture destiny. In this light all doubts and misgivings
in reference to his future existence vanish, and in it

But we need not multiply passages farther. The above are all-sufficient for our purpose. They clearly teach that man will live beyond the tomb; that, though the body will return to the dust, the soul will become an inhabitant of the spirit world; and that, if prepared "by the washing of regeneration, and the renewing of the Holy Ghost," it will unite in the chorus of the celestial choir: "Thou art worthy, O Lord, to receive glory, and honor, and power. Great and marvelous are thy works, Lord God almighty; just and true are thy ways, thou King of saints."

The doctrine of the soul's immortality is of great

practical importance. It should lead to a proper esti-
mation of the value of time. How exceedingly pre-gotten.
cious does time appear when viewed in the light of
eternity! Every moment, thus seen, appears more
precious than diamonds. Their value cannot be
properly estimated by the gold and silver of earth.
If we are to exist for ever, how important that that
existence should be a happy one! When we consider
that, in securing such an existence, much depends on
the proper use of time, it invests time with an untold
importance. The blessings, too, that others may ex-
perience by our properly improving the time com-
mitted to our hands, clothes it with great value.
To bless others is one of the great ends of our exist-
ence; and that much of our time should be directed
to this work is a clearly acknowledged truth. If we
can polish one gem for our Master's crown, how
vastly important that such a result should be se-
cured! The poet very appropriately says:

MORAL INTEGRITY;

OR, THE BASIS OF HUMAN IMPROVEMENT,

BY REV. J. E. TIFFANY.

He is, also, endowed with reason, which directs him in the choice of action, which is approved or disapproved by a certain faculty of his nature, called conscience, or the moral sense. Now, the will may side with reason and the moral sense against any evil propensity of man's nature; or, on the contrary, it may join with some propensity in opposition to reason and the moral sense. In the former case, when the will is united with reason and conscience against any evil inclination, the work of reformation and improvement commences, and not till then. Reason points out the course of man's action, while conscience dictates the justice or injustice of such an action. Thus, he might advance in improvement, nearer and nearer the point of human perfection. But when the will connects itself with any evil propensity, in opposition to reason and the moral sense, degeneracy and the work of destruction begin to show their atrocious forms. The soft voice of reason is drowned, and the gentle monitions of conscience are hushed. At first, the mind, per

WHEN man came from the hands of his Creator, pure and untainted with crime, he was in a state of innocence, and perfectly free from all the degenerating influences of sin. Had he remained in this state of purity, he might have continued to advance toward perfection, in the innumerable ages of eternity. Labor and pain would have been strangers to him; and improvement, without toil, would have been his constant companion. But, being in a state of probation, through the weakness of another, he fell into wretchedness and woe, subject to sin and death. The amount of evil brought upon the human family, through this fall, or sin, has not been calculated by man: we only know that it is great, and that we are naturally inclined to do evil. Who can take only a superficial view of the human race, and not perceive the wretchedness in which man is whelmed? Yet, although wretchedness literally covers the landceiving its wretchedness, and struggling to be free, and violence is abroad, let us not forget those generous and philanthropic spirits, whose influence has been felt in elevating man's condition, and forwarding human improvement; neither let us forget, that benevolent societies are still in existence, whose ob-creasing its distress, men strive to shun the light, as ject is the same, to elevate man from wretchedness and woe. Notwithstanding these are great auxiliaries in the suppression of crime, and the promotion of improvement, yet we are astonished when we consider what an abundance of sin and degradation exists even in a republic such as ours. But why should we be astonished, since our congressmen and legislators countenance such abominations? I answer, freemen should act from principle, and not, as in despotisms, be compelled to think and act as others. And we are still more astonished when we hear that some of our national deputies degrade themselves, by vile and improper conduct, like the wild barbarian, challenging each other to set themselves up as a mark to shoot at.

Although the work of renovation has begun, yet we see that much ignorance, prejudice, and superstition remains to be extirpated. And by what means shall these evils be exterminated. I answer, moral integrity is the only sure basis of all human improvement. By moral integrity, we mean that state, or purity of mind, in which all the faculties and susceptibilities are held in sweet obedience to the dictates of the moral nature; while truth, from what source soever it may flow, is sought after and received with pleasure. All that precedes this is founded on the pressure of circumstances, and will cease when that pressure subsides.

That moral integrity is the basis of human improvement, I shall endeavor to show. Man is created with certain susceptibilities, which, when affected by external objects, prompt him to action.

required some remedy to relieve its misery; but the will, with an iron grasp, clung to its adopted propensity. The true cause of the mind's wretchedness being discovered by the light of truth, and this in

by so doing they suppose it the most sure remedy of comforting a polluted mind. It is true, by avoiding the light, the mind becomes less susceptible of pain; yet, on this account, we are not to conclude that the mind is in a more healthful state; for we shall find the contrary to be true, that the longer the mind is restrained from beholding the light of truth, the more despicable and abandoned will be its condition; and that the more an individual submits to the commission of crime, the more blunt will be his moral sense, until, as biography proves, he would lose nearly all moral sensibility. His conscience would become seared as with a hot iron. Having advanced thus far in crime and pollution, he sneers at reformation, and rushes headlong to destruction.

An example, to illustrate this, may be drawn from nature. In sailing near the coast of Norway, in the North sea, while the crew are on their guard, and the captain sees that every one is in his place, all are safe; but, should they become negligent, and the captain disregard his duty, the vessel, imperceptibly drawn into the current of the Maelstroom, at length becomes unmanageable, and is finally dashed to pieces on the rocks beneath. Precisely in a similar condition is man. While he keeps the baser passions of his nature in subjection, he is advancing in improvement; but, should he permit them to overcome him, and be subject to their degenerating influence, he loses command of himself, and is ruined by their corrupting power.

While man continues in this immoral condition, he cannot advance a step in improvement. He must

IMPORTANCE OF FAITH.