CONSEQUENCES IN A FUTURE STATE OF THE DISORDERED OPERATION OF MIND.

The preceding article exhibits the effects of obedience to the Divine law, in securing the object for which mind was created, in the present state of existence. The important enquiry now arises, in regard to the future results of a disordered operation of mind, provided man passes from the present scene, destitute of the only principle which can rectify his powers. This subject may be viewed by means of the deductions of reason, founded on the known laws and operations of mind, and by the information conveyed by Revelation.

The following are the principles of mind, from which we can reason on this subject. It appears that its constitution is such, that the repetition of one particular mode of securing happiness, induces a habit ; and that the longer a habit contiues, the more powerful is its force. That the habit of selfishness is already existing in the human mind, and that the evil following from self-indulgence and selfishness, is not a sufficiently powerful principle, to prevent the continued increase of this habit. For though men, from the very beginning of existence, feel that they are happier in obeying the dictates of conscience, and that continuance of guilt is continuance of sorrow, yet this does not save them from increasing in habits of selfishness.

It is also established by experience, that when a strong habit is formed, the mere decisions of the will are not sufficient for an immediate remedy. In this life, it requires a period of long and painful efforts of the will, to rectify an established habit.

In regard to selfishness, the only principle which has been discovered, as of availing efficacy to conquer this evil, is the existence of strong affection to the Creator and Redeemer of mankind.

Another principle of mind is this, that when selfishness has been long indulged, the natural constitution of mind seems entirely changed, so that the infliction of suffering on other minds, is sought as one mode of gratification. Another similar fact has been established by experience, and that is, that extreme suffering, either mental or bodily, often awakens the desire to inflict evil upon other minds. This is probably one mode of accounting for the increased cruelty of the Roman Emperors. As the powers of enjoyment diminished by abuse, and the horrors of guilt harassed their spirits, this dreadful desire to torment others was awakened.

There are many undisputed facts to establish the principle, that extreme suffering is the cause of terrible malignity. The following is from a statement of Mr. Byron, who was shipwrecked on the coast of South America. "So terrible was the scene of foaming breakers, that one of the bravest men could not help expressing his dismay, saying it was too shocking to bear. In this dreadful situation malignant passions began to appear. The crew grew extremely riotous, and fell to beating every thing in their way, and broke open chests and cabins for plunder that could be of no use. So earnest were they in this wantonness of theft, that in the morning, a strangled corpse was found, of one who had contested the spoil."

A still more terrible picture is given, in an account of the loss of the Medusa Frigate, on the coast of Africa. In the midst of dreadful suffering from cold, danger, and famine, it is recorded that "a spirit of sedition arose and manifested itself by furious shouts. The soldiers and sailors began to cut the ropes, and declared their intention of murdering the officers. About midnight, they rushed on the officers like despe

rate men, each having a knife or sabre, and such was their fury that they tore their clothes, and their flesh, with their teeth. The next morning the raft was strewed with dead bodies. The succeeding night was passed in similar horrors, and the morning sun saw twelve more lifeless bodies. The next night of suffering was attended with a horrid massacre, and thus it continued, till only fifteen remained of the whole one hundred and fifty !"

Another principle of mind has a bearing on this subject, which is the fact that those qualities of mind which are the causes of enjoyment in intelligent minds, may be viewed with only pain and dislike, by a selfish mind. Thus intellectual superiority, in itself considered, is a delightful object of contemplation; but if it becomes the means of degradation, or of contemptuous comparison to a selfish mind, it is viewed with unmingled pain. Benevolence and truth are objects of delightful contemplation to all minds, when disconnected with obligations or painful comparisons; but if they are viewed as causes of evil to a selfish mind, it will view them with unmingled dislike and hatred.

Such are the principles of mind, from which we are to reason of the condition of mankind in a future state of existence.

It appears from the preceding article, that there are two classes of minds in this world; those who are benevolent, and find their happiness in living to promote the general interests of their fellow beings, and those who are selfish, and are living to promote their own enjoyment irrespective of the general happiness.

If then, we reason from the known laws of mind, and from past experience, we must suppose that the habits of mind which are existing in this life, will continue to increase; and if the mind is immortal, a time must come, when one class will become perfectly benevolent, and the other perfectly selfish. A community of perfectly benevolent beings, it has

been shown, would from the very nature and constitution of mind, be a perfectly happy community. Every source of enjoyment of which mind is capable, would be secured by every individual.

It can be seen also, that there must in the nature of the case, be an entire separation between two such opposite classes. For it is as painful for minds suffering from conscious guilt, shame, and malignity, to look upon purity, benevolence, and happiness, as it is for the virtuous to associate with the selfish, the debased, and the abandoned. This separation, therefore, would be a voluntary one, on both sides, even did we suppose no interference of Deity. But if the Creator continues his present constitution of things, we may infer that his power would be exerted, to prevent the intrusion of malignity into a perfect and well ordered community. For he has so constituted things here, that those who are incorrigible pests to society, are confined from interfering with its interests.

From the laws of mind and from past experience then, we can establish the position, that at some future period, if the mind of man is immortal, the human race will be permanently divided into two classes, the perfectly selfish and the perfectly benevolent.

Should it be objected to this conclusion, that when the mind passes into another world, more effectual motives may be brought to operate, it may be replied, that it is not the office of reason to meet suppositions of possibilities, but to show what the probabilities are by deductions from principles already known. A thousand possibilities may be asserted, such as the annihilation of mind, or the alteration of its powers, but these are mere suppositions, and have nothing to do with the conclusions of reason.

If mind is immortal and continues its present nature, habits will continue to strengthen, and in regard to motives, we know already that the fear of evil consequences will not save from

continuance in crime. How often has a man, who has yielded to habits of guilt, been seen writhing in the agonies of remorse, longing to free himself from the terrible evils he has drawn around him, acknowledging the misery of his course, and his full ability to return to virtue, and yet with bitter anguish, yielding to the force of inveterate habits, and despairing of any remedy.

We know also, that it is a principle established by long experience, that punishment does not tend to soften and reform. Where is the hardened culprit that was ever brought to repentance and reformation, by lashes, or the infliction of degradation? Such means serve only to harden and brutify. Experience forbids the hope that punishment will ever restore a disordered mind to virtue and peace.

If then we suppose that any punishment at all, follows the sins of this life, we can only expect increase of habits of selfishness. Or if we suppose that "goodness and mercy" will follow men into the invisible scene, we find that prosperity and fulness of blessings, in this life, leads to increased selfishness. In the experience of man, those who have full license given to every mode of enjoyment, are those who most speedily form the most inveterate and terrible habits of selfishness. The example of the Roman Emperors is a mournful exhibition of the fact. It appears then, that punishment, and prosperity, equally operate to increase the disorder of mind.

If then, its present laws and operations, continue in a future state, there is nothing to oppose the conclusion, that the two classes of minds into which mankind are here divided, will on leaving this world eventually become two permanently distinct communities, one perfectly selfish, and the other perfectly benevolent.

What then, would reason and experience teach us as to the probable situation of a community of minds constituted like those of the human race, who in the progress of future ages shall establish habits of perfect selfishness?