a Dwight, attained at the same stage of their existence? or that a Hottentot, who had been brought to the knowledge of Christianity only during the last month of his life, shall enter into heaven with the expansive views of a Newton or a Boyle? Such a supposition would involve a reflection on the wisdom of the Divine administration, and would lead us to conclude, that all the labour bestowed by the illustrious characters now alluded to, in order to improve in the knowledge of Divine subjects, was quite unnecessary, and even somewhat approaching to egregious trifling.

Not only will the views of the saints in heaven be different in point of expansion and extent, but their love to God, and the virtues and graces which flow from this principle, will be diminished or increased, or, at least, somewhat modified by the narrowness or expansion of their intellectual views. If it be admitted, that the more we know of God the more ardently shall we love him,--it will follow, that, in proportion as we acquire a comprehensive and enlightened view of the operations of God in the works of creation, in the scheme of Providence, and in the plan of redemption, in a similar proportion will our love and adoration of his excellencies be ardent and expansive. In this point of view," the saints in light" will make improvement in holiness throughout all the ages of eternity, though, at every stage of their existence, they will enjoy pure and unmingled bliss. Every science they cultivate, and every stage to which they advance in intellectual improvement, will enable them to discover new glories in the Divine character, which will raise their affections to God still higher, and render their conformity to his moral image more complete.

It has frequently been a subject of discussion among theologians, "Whether there shall be degrees of glory in heaven." This question may be easily settled, if there be any weight in the remarks and considerations now stated. In so far as there is a difference in the vigour and expansion of the intellectual powers, and in the amplitude of objects they are enabled to embrace, in so far may there be said to be "degrees of glory:" and a superiority, in this respect, may be considered as the natural reward which accompa ies the diligent improvement of our time and faculties

upon earth, though such a distinction can never be supposed to produce any disposition approaching to envy, as so frequently happens in the present state. On the contrary, it may be supposed to produce a holy emulation to improve every faculty, to cultivate every branch of celestial science, and to increase in the knowledge of God. In corroboration of these views, we are told in Scripture, that the reward bestowed on those servants to whom talents were intrusted, was in proportion to the improvement they had made; and that, at the close of time, the saints will present an appearance analogous to that of the spangled firmament; for " as one star differeth from another star in glory, so also is the resurrection from the dead." And the reason of this difference is intimated by the prophet Daniel, "They that excel in wisdom shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever."

If the remarks now stated have any solid foundation, it will follow, that what is generally termed human science, ought not to be indiscriminately considered as having a relation merely to the present world. Such an idea would tend to damp our ardour in the prosecution of scientific knowledge, and immensely to lessen its value. He who prosecutes science as a subject of speculation merely in reference to the contracted span of human life, acts from very mean and narrow views, and may be considered, in some points of view, as little superior to the avaricious man whose mind is completely absorbed in the acquisition of the perishing treasures of this world. The Christian philosopher, who traces the perfections and the agency of God in every object of his investigation, ought to consider his present pursuits as the commencement of a course of improvement which will have no termination- -as introductory to the employments and the pleasures of a higher state of existence and as affording him a more advantageous outset into that better world than happens to those who are destitute of his enlarged views. For the more we know at the wonders of infinite power, wisdom, and

goodness, in the material works of the Almighty, it is obvious, that the better prepared we shall be for more en. larged contemplations of them at a future period, and the greater pleasure shall we feel in beholding those objects and operations, which are now hid in obscurity, unveiled to view.

In throwing out the preceding reflections, I am far from pretending to determine the particular arrangements which the Almighty has formed in relation to our future destination, or the particular circumstances which may exist in other worlds. These things lie altogether beyond the range of our investigation, and must, therefore, remain inscrutable in our present state. But there are certain general principles or relations which necessarily flow from the nature of things, which must be considered as included within any particular arrangements which may be formed; and, it is such general principles only to which I refer.Nor should it be considered as presumption, to endeavour to ascertain these general principles or necessary relations of things. The Creator evidently intended we should know them; since he has exhibited such an immense variety of his works before us, and has bestowed upon us faculties adequate to explore their magnitude and arrangement, to investigate the laws which direct their motions, and to perceive their connection and dependency, and some of the grand designs for which they were intended.

To every thing that has just now been stated in relation to the prosecution of science in the celestial world, I am aware it will be objected by some, that such knowledge, if it be requisite in a future state, will be acquired by immediate intuition, or communicated in a direct manner by the Creator himself.-For such an assumption, however, though frequently reiterated, there is no foundation in any passage of Scripture when rationally interpreted; and it is repugnant to the clearest dictates of reason. It is contrary to every regular mode with which we are acquainted, by which rational beings are conducted to knowledge and happiness; it would imply a continued miracle-it would supersede

the use of the intellectual faculty--and it would ultimately detract from the felicity of intelligent agents. For, a great part of the happiness of finite intelligences arises from the gradual evolution of truth, in consequence of the exercise of their rational powers. Were all our knowledge in a future state to be acquired by immediate intuition, or by direct supernatural communications from the Deity, our rational faculties would, in many respects, be bestowed in vain. It appears to be one of the main designs for which these faculties were bestowed, that we might be directed in the prosecution of knowledge, and led to deduce, from the scenes of the visible universe, those conclusions which will gradually expand our views of the plans and perfections. of its Almighty Author. Adam, when in a state of innocence, (and his condition in that state, as a moral agent, was precisely similar to the state of good men in a future world, except his liability to fall) was not acquainted, in the first instance, with every object in the world in which he was placed, and their various relations to each other. He could not know, for example, the peculiar scenery of nature which existed on the side of the globe opposite to that on which he was placed. He must have exercised his senses, his locomotive faculties, and his reasoning powers, and made observations and experimental researches of various kinds, before he became thoroughly acquainted with the structure, the order and beauty of his terrestrial habitation. For, to suppose man, in any state, a mere passive subject of intellectual and external impressions, would be, to reduce him to something like a mere machine; and would imply a subversion of all the established laws which regulate the operations of matter and intellect throughout the universe.

We know, likewise, that truth is gradually developed even to superior intelligences. The manifold wisdom of God in reference to the church, and the plans of his grace in relation to the Gentile world, were, in some measure, veiled to the angels, till the facts of the death and resurrection of Christ, and the preaching and miracles of the Apostles were exhibited to their view;* and hence they are

represented as "desiring to look into," or prying with avidity into the mysteries of redemption; which evidently implies, the active exertion of their powers of reason and intelligence, and their gradual advancement in the knowledge of the purposes and plans of the Almighty. And,if beings far superior to man in intellectual capacity, acquire their knowledge in a gradual manner, by reflection on the Divine dispensations, and the exercise of their mental powers, it is unreasonable to suppose, that man, even in a higher sphere of existence, will acquire all his knowledge at once, or without the exertion of those intellectual energies with which he is endowed.

In short, were the saints in heaven to acquire all their knowledge as soon as they entered on that scene of happiness, we must suppose them endowed with capacities, not only superior to the most exalted seraphim, but even approximating to the infinite comprehension of the Deity himself. For the range of investigation presented to intelligent beings is boundless, extending to all the objects and moral dispensations of God, throughout the immensity of his empire. And could we suppose finite minds capable of embracing the whole of this range of objects at one comprehensive grasp, their mental energy would soon be destroyed, and their felicity terminate; for they could look forward to no farther expansion of their views, nor to a succession of a new range of objects and operations through all the future ages of eternity.

17*