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reason why we should be content to remain in ignorance of it, but, rather, the reverse, since truth is always worthy of our highest regard, and a mind duly impressed with a sense of its value can by no means shrink from effort, since without it no permanent moral advantage can possibly be obtained. Readers, as well as authors, are bound to think; and, though they feel their deficiency, still to take courage from the fact, that, if they possess any mental power, they have always the means of getting more, since it will grow if it be but rightly employed, and thus, at length, convert difficulties into delights, and exertion itself into enjoyment. We can not lose our reward in considering the subject before us, because the discoveries we shall make will be worth far more than the trouble; as Sir Thomas Brown says, “While I study to find out how I am a little world, I find myself something more than the great one." Warburton justly remarks, that, “ of all literary exercitations, none are of so immediate concern to ourselves as those which let us into a knowledge of our own nature; for these alone improve the heart, and form the mind to wisdom.” Ignorance, indeed, is only a little less injurious than the abuse of knowledge; and as the most pernicious ignorance is that which conceals the

claims of God upon our spirits, so the most destructive perversion of intelligence is that which, like an angel of darkness disguised in light, invests moral falsehood with the appearance of moral truth. The only proper method of avoiding, or, rather, of meeting and subduing, both these imminent evils, is humbly to learn and hopefully to apply the momentous truths wbich our Maker places before us, both in science and in revelation. The attempt to separate the latter from the former is like attempting the removal of the sun from the planets: they belong to each other, and are bound together by the light that dwells among them. We are endowed with faculties both for divine and human associations, and hence we can acquire a knowledge of all that concerns our well-being with regard either to this world, or that toward which we are hastening.

But certain timid and bewildered, yet trim and trite persons, imagine that to treat a scientific subject religiously is to assume too much of the clerical and sacred character of appointed ministers. But can it, indeed, be deemed that to think, feel, act, and speak, according to the dictates of divine truth and the highest knowledge, are the prerogatives of any particular class of men ? Surely that intelligence must be

barren and bare—utterly without leaf, flower, and fruit, lifeless as a tree of charcoal—which is not rooted in faith, and derives not vigor from the stream of life and the breath of heaven. Science without Religion is insane, Reason without Revelation gropes about in the dark, and Philosophy loses her holy ordination as priestess of the Most High, unless she be faithful in her office, as the bearer both of incense and of light. In short, Ignorance offers only an offensive oblation to the Almighty, while Folly profanes every thing within her reach. But Wisdom, finding all the universe sacred to the glory of God, calls upon man, at all times and in all places, to walk in sanctity and worship.

The physical and spiritual worlds are in perpetual connection, and all our true interests are essentially religious because they are everlasting; therefore, to separate true knowledge from devout feeling is to divorce what God has joined together, and thus produce a profane severance, like that of faith from love, which, as it begins in distrust, must end in malevolence.

He who is not desirous of looking forward with serene hope to a better state of being, while in the midst of the trials and mysteries of the present, will, it is hoped, find but little in this work to his taste; and yet, if it be true that

nothing is really interesting to man but what appertains to his own nature, there is reason to believe that the facts and suggestions herein offered will possess sufficient claim upon his attention. If this work serve to direct the reader's mind rightly forward in his search for imperishable truth, in dependence on the Might which made him, its best purpose will be fulfilled, and the defects visible in its pages will provoke no severe judgment from the feeling that it is auxiliary to advancement in that inquiry which will ultimately receive a satisfactory response.

A more precisely practical part, concerning the discipline of the will, was prepared to be published with the following; but, as it was found that its publication would require the division of the work into two volumes, it was deemed more prudent at present to withhold it.

G. M.

July 11th, 1846

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