We infer from this subject, thirdly, the probability that, in a future state, the power of reading the past history of the world, and of individuals, may be possessed by man.
The nature of the future spiritual body, and of the heavenly state and employments, impresses the mind with the belief that it will be a condition far more exalted than the present, and that the inlets to the soul will be cleared of all obstructions; so that no impression made on such a sensorium shall fail to give the mind a distinct perception. In heaven, such extreme sensibility might become a source of richest pleasure; in the world of despair, an instrument of severe punishment; yet in both cases it might be the natural result of a man’s earthly course. Now, such an indefinite exaltation of the perceptions in futurity scarcely any one will doubt. Why should we doubt any more that it may rise so high that man will be able to read, through the agencies we have pointed out, the minutest action and thought in human experience? If, as we have reason to suppose, angels can do it now, the Bible informs us that we shall be like the angels.
If this view be admitted, then it may be that the present world is the only spot in the universe where deeds of wickedness can be concealed. In a sinful world we can see reasons why the power of concealment should exist to some extent. For though no man should do or think any thing which he is ashamed to have known, yet, if all the plans of men for the promotion of good objects were fully known from their inception, the wicked could generally defeat them. But in a world of perfect holiness no such necessity would exist, since the universal desire would be to promote every worthy object; and, therefore, it may be that every soul will lie perfectly open to the inspection of all other souls—an arrangement that seems appropriate to such a world.
In what an aspect does this principle present the conduct of the suicide! Tired of earthly scenes, he rushes unbidden into eternity to escape them. But instead of escaping them, he goes where every one of these mortal evils—yea, and multiplied, too, a thousand fold—shall start up in his path with a distinctness of which he had no conception. And henceforth he can never find, as in this world, even a partial deliverance from their terrible vividness. It is as if, to avoid the moonlight, because too bright, a man should plunge into the sun.
Again, if this principle be true, how annoying will it be, to the man who has not acted well his part in this world, to meet in eternity the ever-recurring mementoes of his evil deeds! He will hardly be able to open his eyes without seeing some plague-spot on creation as the result of his conduct; and although infinite wisdom and power have stayed the plague, no thanks are due to him. The tendencies of his conduct on earth will be most distressing to look upon; and these shall not cease to lie open before him till the last sand in the glass of eternity is run out.
But, on the other hand, how does this principle strew the path of eternity with flowers to that man who, in this world, finds his highest pleasure in doing good! Not merely his highest and noblest deeds of benevolence here shall loom up in bright perspective there, but a thousand acts of private beneficence, unknown to the world and forgotten by himself, shall stand out distinctly on the moving panorama of that better world; and he will be amazed to see what a wide and blessed influence they have exerted, and will exert, as the catalytic influence moves on and widens in its endless march. It might have ruined him to see these fruits in this world, by exciting pride and vain glory; but it will awaken there only gratitude and love to the grace that enabled him thus, in time, to sow the seeds which should fill eternity with flowers, and fragrance, and golden fruit.
Finally. What new and astonishing avenues of knowledge does this subject show us will probably open upon the soul in eternity!
I do not now speak of the new knowledge of the divine character which will then astonish and delight the soul by direct intuition, but rather of those new channels that will be thrown open, through which a knowledge of other worlds, and of other created beings, can be conveyed to the soul almost illimitably. And just consider what a field that will be. At present we know nothing of the inhabitants of other worlds, and it is only by analogy that we make their existence probable. Nor, with our present senses, could we learn any thing respecting them but by an actual visit to each world. But let the suggestions to which our reasonings have conducted us prove true,—let our sensorium be so modified and spiritualized that every thought, word, and action in those worlds shall come to us through pulsations falling upon the organ of vision, or by an electric current through the nerve of sensation, or by some transmitted chemical change,—and on what vantage ground should we be placed! Without leaving the spot of our residence, supposing the universe constituted as it now is, we might study out the character and constitution of the countless inhabitants of at least one hundred millions of worlds, which we know to exist; nay, of ten thousand times that number, which probably exist. Every movement of matter around us, however infinitesimal, would be freighted with new knowledge, perhaps from distant spheres. Every ray of light that met our gaze from the broad heavens above us would print an image upon our visual organs of events transpiring in distant worlds, while every electrical flash might convey some idea to our mind never before thought of. Every chemical ray, too, might inform us of scenes far off in the regions of night; and then who can calculate what organic and mental influences might be transmitted to us from beings of all ranks and scattered through all worlds? To speak of organs, indeed, as the medium of perceptions in another world, may be absurd; but we mean only, by that term, whatever may be substituted for our present organs; and we assume that the properties of matter will exist forever; and, therefore, we may presume that light, and electricity, and chemical affinity, and corporeal and mental influences will, under modified forms, be the modes by which knowledge shall ever be transmitted. At least, assuming that they will be, and the magnificent conceptions we have now traced out may be hereafter realized. And surely, if they be only slightly probable, the anticipation is full of thrilling interest, and the moral effect of dwelling upon it must be salutary. It spreads out before us fields of knowledge which eternity can never exhaust, and attractive so immeasurably above all the knowledge of earth that we almost wait impatiently for the summons to break from our prison-house below, and to rise on our new pinions to celestial scenes.
If such rich means of knowledge of created things be enjoyed by celestial minds, and they can drink it in to the full measure of their faculties, then one inevitable effect must be to make them unite, ever and anon, in adoration and praise to the infinite Being who created and sustains all, and whose glory is illustrated by all his works. And we can conceive that there may be stated periods, when, from every part of the universe, the anthem of praise comes rolling onwards towards some central spot, where the divine presence is most felt. O, how gladly will each happy soul, animated by every new accession of knowledge, join in the swelling pæan as it mounts up to the third heavens! Who knows but this is the hour when the peal is beginning? O, let not this world be the only spot in the universe where it shall be unheard and unheeded. Surely we see enough of the divine glory here to begin the song, which we hope to pour forth in loftier notes on high, unto the King eternal, immortal, invisible, the only wise God; to whom be honor and glory, forever and ever. Amen.