solved. Why it was not given sooner; why not to all men; why there should be so many things in it hard to be understood; are difficulties not inconsiderable, in the midst of that incontestable evidence by which it is supported. If, then, the future state of man be not placed in so full and clear a light as we desire, this is no more than what the analogy of all religion, both natural and revealed, gave us reason to expect. But such a solution of the difficulty will be thought imperfect. It may, perhaps, not give much satisfaction to shew, that all religion abounds with difficulties of a like nature. Our situation, it will be said, is so much the more to be lamented, that not on one side only we are confined in our inquiries, but on all hands environed with mysterious obscurity.-Let us then, if so much dissatisfied with our condition, give scope for once to fancy, and consider how the plan of Providence might be rectified to our wish. Let us call upon the Sceptic, and desire him to say, what measure of information would afford him entire satisfaction. This, he will tell us, requires not any long or deep deliberation. He desires only to have his view enlarged beyond the limits of this corporeal state. Instead of resting upon evidence which requires discussion, which must be supported by much reasoning, and which, after all, he alleges, yields very imperfect information, he demands the everlasting mansions to be so displayed, if in truth such mansions there be, as to place faith on a level with the evidence of sense. What noble and happy effects, he exclaims, would instantly follow, if man thus beheld his present and his future existence at once before him! He would then become worthy of his rank in the creation. Instead of being the sport, as now, of degrading passions and childish attachments, he would act solely on the principles of immortality. His pursuit of virtue would be steady; his life would be undisturbed and happy. Superior to the attacks of distress, and to the solicitations of pleasure, he would advance, by a regular process, towards those divine rewards and honours which were continually present to his view. Thus fancy, with as much ease and confidence as if it were a perfect judge of creation, erects a new world to itself, and exults with admiration of its own work. But let us pause, and suspend this admiration, till we coolly examine the consequences that would follow from this supposed reformation of the universe. Consider the nature and circumstances of man. Introduced into the world in an indigent condition, he is supported at first by the care of others; and, as soon as he begins to act for himself, finds labour and industry to be necessary for sustaining his life, and supplying his wants. Mutual defence and interest give rise to society; and society, when formed, requires distinctness of property, diversity of conditions, subordinations of ranks, and a multiplicity of occupations, in order to advance the general good. The services of the poor; and the protection of the rich, become reciprocally necessary. The governors and the governed must co-operate for general safety. Various arts must be studied; some respecting the cultivation of the mind, others the care of the body; some to ward off the evils, and some to provide the conveniences, of life. In a word, by the destination of his Creator, and the necessities of his nature, man commences, at once, an active, not merely a contemplative, being. Religion assumes him as such. It supposes him employed in this world, as on a busy stage. It regulates, but does not abolish, the enterprises and cares of ordinary life. It addresses itself to the various ranks in society; to the rich and the poor, to the magistrate and the subject. It rebukes the slothful; directs the diligent how to labour; and requires every man to do his own business. Suppose, now, that veil to be withdrawn which conceals another world from our view. Let all obscurity vanish; let us no longer see darkly, as through a glass: but let every man enjoy that intuitive perception of divine and eternal objects which the sceptic was supposed to desire. The immediate effect of such a discovery would be, to annihilate in our eye all human objects, and to produce a total stagnation in the affairs of the world. Were the celestial glory exposed to our admiring view; did the angelic harmony sound in our enraptured ears; what earthly concerns would have the power of engaging our attention for a single moment? All the studies and pursuits, the arts and labours, which now employ the activity of man, which support the order or promote the happiness of society, would lie neglected and abandoned. Those desires and fears, those hopes and interests, by which we are at present stimulated, would cease to operate. Human life would present no objects sufficient to rouse the mind, to kindle the spirit of enterprise, or to urge the hand of industry. If the mere sense of duty engaged a good man to take some part in the business of the world, the task, when submitted to, would prove distasteful. Even the preservation of life would be slighted, if he were not bound to it by the authority of God. Impatient of his confinement within this tabernacle of dust, languishing for the happy day of his translation to those glorious regions which were displayed to his sight, he would sojourn on earth as a melancholy exile. Whatever Providence has prepared for the entertainment of man, would be viewed with contempt. Whatever is now attractive in society would appear insipid. In a word, he would be no longer a fit inhabitant of this world, nor be qualified for those exertions which are allotted to him in his present sphere of being. But, all his faculties being sublimated above the measure of humanity, he would be in the condition of a being of superior order, who, obliged to reside among men, would regard their pursuits with scorn, as dreams, trifles, and puerile amusements of a day. But to this reasoning it may perhaps be replied, that such consequences as I have now stated, supposing them to follow, deserves not much regard.-For what though the present arrangement of human affairs were entirely changed, by a clearer view and a stronger impression of our future state? Would not such a change prove the highest blessing to man? Is not his attachment to worldly objects the great source both of his misery and his guilt? Employed in perpetual contemplation of heavenly objects, and in preparation for the enjoyment of them, would he not become more virtuous, and of course more happy, than the nature of his present employments and attachments permits him to be ?-Allowing for a moment the consequence to be such, this much is yielded, that, upon the supposition which was made, man would not be the creature which he now is, nor human life the state which we now behold. How far the change would contribute to his welfare, comes to be considered. If there be any principle fully ascertained by religion, it is, That this life was intended for a state of trial and improvement to man. His preparation for a better world required a gradual purification carried on by steps of progressive discipline. The situation, therefore, here assigned him, was such as to answer this de sign, by calling forth all his active powers, by giving full scope to his moral dispositions, and bringing to light his whole character. Hence it became proper, that difficulty and temptation should arise in the course of his duty. Ample rewards were promised to virtue; but these rewards were left, as yet, in obscurity and distant prospect. The impressions of sense were so balanced against the discoveries of immortality, as to allow a conflict between faith and sense, between conscience and desire, between present pleasure and future good. In this conflict, the souls of good men are tried, improved, and strengthened. In this field, their honours are reaped. Here are formed the capital virtues of fortitude, temperance, and self-denial; moderation in prosperity, patience in adversity, submission to the will of God, and charity and forgiveness to men, amidst the various competitions of worldly interest. by which imperfect creatures are, in this life, gradually trained up for a more perfect state. This, then, is the conclusion to which at last we arrive: That the full display which was demanded, of the heavenly glory, would be so far from improving the human soul, that it would abolish those virtues and duties which are the great instruments of its improvement. It would be unsuitable to the character of man in every view, either as an active being, or a moral agent. It would disqualify him for taking part in the affairs of the world; for relishing the pleasures, or for discharging the duties, of life: in a word, it would entirely defeat the purpose of his being placed on this earth; and the question, Why the Almighty has been pleased to leave a spiritual world, and the future existence of man, under so much obscurity, resolves in the end into this, Why there should be such a creature as man in the universe of God?-Such is the issue of the improvements proposed to be made on the plans of Providence. They add to the discoveries of the superior wisdom of God, and of the presumption and folly of man. From what has been said, it now appears, That no reasonable objection to the belief of a future state arises from the imperfect discoveries of it which we enjoy; from the difficulties that are mingled with its evidence; from our seeing as through a glass, darkly, and being left to walk by Such is the plan of Divine wisdom for man's improvement. But put the case that the plans devised by human wisdom were to take place, and that the rewards of the just were to be more fully displayed to view; the exercise of all those graces which I have mentioned would be entirely superseded. Their very names would be unknown. Every temptation being withdrawn, every worldly attachment being subdued by the overpowering discoveries of eternity, no trial of sincerity, no discrimination of characters, would remain; no oppor-faith and not by sight. It cannot be tunity would be afforded for those active exertions, which are the means of purifying and perfecting the good. On the competition between time and éternity, depends the chief exercise of human virtue. The obscurity which at present hangs over eternal objects, preserves the competition. Remove that obscurity, and you remove human virtue from its place. You overthrow that whole system of discipline, otherwise, it ought not to be otherwise, in our present state. The evidence which is afforded, is sufficient for the conviction of a candid mind, sufficient for a rational ground of conduct; though not so striking as to withdraw our attention from the present world, or altogether to overcome the impression of sensible objects. In such evidence, it becomes us to acquiesce, without indulging on, from a mortal to an immortal state. As much light is let in upon us, as we can bear without injury. When the objects become too splendid and dazzling for our sight, the curtain is drawn. Exercised in such a field of action as suits the strength of our unripened powers, we are, at the same time, by proper prospects and hopes, prompted to aspire towards the manhood of our nature, the time when childish things shall be put away. But still, betwixt those future prospects, and the impression of present objects, such an accurate proportion is established, as on the one hand shall not produce a total contempt of earthly things, while we aspire to those that are heavenly; and on the other, shall not encourage such a degree of attachment to our present state, as would render us un either doubts or complaints, on account of our not receiving all the satisfaction which we fondly desire, but which our present immaturity of being excludes. For, upon the supposition of immortality, this life is no more than the childhood of existence; and the measures of our knowledge must be proportioned to such a state. To the successive stages of human life, from infancy to old age, belong certain peculiar attachments, certain cares, desires, and interests; which open not abruptly, but by gradual advances on the mind, as it becomes fit to receive them, and is prepared for acting the part to which, in their order, they pertain. Hence, in the education of a child, no one thinks of inspiring him all at once with the knowledge, the sentiments, and views of a man, and with contempt for the exercises and amusements of child-worthy of future advancement. In a hood. On the contrary, employments suited to his age are allowed to occupy him. By these his powers are gradually unfolded; and advantage is taken of his youthful pursuits, to improve and strengthen his mind; till, step by step, he is led on to higher prospects, and prepared for a larger and more important scene of action. This analogy, which so happily illustrates the present conduct of the Deity towards man, deserves attention the more, as it is the very illustration used by the Apostle, when treating of this subject in the context. Now, says he, we know in part -but when that which is perfect is come, that which is in part shall be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child! but when I became a man, I put away childish things. For now we see through a glass, darkly, but then face to face: now I know in part: but then, I shall know even as I am known. Under the care of the Almighty, our education is now going word, the whole course of things is so ordered, that we neither, by an irregular and precipitate education, become men too soon; nor, by a fond and trifling indulgence, be suffered to continue children for ever. Let these reflections not only remove the doubts which may arise from our obscure knowledge of immortality, but likewise produce the highest admiration of the wisdom of our Creator. The structure of the natural world affords innumerable instances of profound design, which no attentive spectator can survey without wonder; in the moral world, where the workmanship is of much finer and more delicate contexture, subjects of still greater admiration open to view. But admiration must rise to its highest point, when those parts of the moral constitution, which at first were reputed blemishes, which carried the appearance of objections, either to the wisdom or the goodness of Providence, are discovered, on more accurate inspection, to be adjusted with the most exquisite pro priety. We have now seen that the darkness of man's condition is no less essential to his well-being, than the light which he enjoys. His internal powers, and his external situation, appear to be exactly fitted to each other. Those complaints which we are apt to make, of our limited capacity and narrow views, of our inability to penetrate farther into the future destination of man, are found, from the foregoing observations, to be just as unreasonable, as the childish complaints of our not being formed with a microscopic eye, nor furnished with an eagle's wing; that is, of not being endowed with powers which would subvert the nature, and counteract the laws, of our present state. In order to do justice to the subject, I must observe, that the same reasoning which has been now employed with respect to our knowledge of immortality, is equally applicable to many other branches of intellectual knowledge. Thus, why are we permitted to know so little of the nature of that Eternal Being who rules the universe; why the manner in which he operates on the natural and moral world, is wholly concealed; why we are kept in such ignorance with respect to the extent of his works, to the nature and agency of spiritual beings, and even with respect to the union between our own soul and body: to all these, and several other inquiries of the same kind, which often employ the solicitous researches of speculative men, the answer is the same that was given to the interesting question which makes the subject of our discourse. The degree of knowledge desired, would prove incompatible with the design, and with the proper business, of this life. It would raise us to a sphere too exalted; would reveal objects too great and striking for our present faculties; would excite feelings too strong for us to bear; in a word, would unfit us for thinking or acting like human creatures. It is therefore reserved for a more advanced period of our nature; and the hand of Infinite Wisdom hath in mercy drawn a veil over scenes which would overpower the sight of mortals. One instance, in particular, of Divine wisdom is so illustrious, and corresponds so remarkably with our present subject, that I cannot pass it over without notice; that is, the concealment under which Providence has placed the future events of our life on earth. The desire of penetrating into this unknown region, has ever been one of the most anxious passions of men. It has often seized the wise as well as the credulous, and given rise to many vain and impious superstitions throughout the whole earth. Burning with curiosity at the approach of some critical event, and impatient under the perplexity of conjecture and doubt, how cruel is Providence, we are apt to exclaim, in denying to man the power of foresight, and in limiting him to the knowledge of the present moment! Were he permitted to look forward into the course of destiny, how much more suitably would he be prepared for the various turns and changes in his life? With what moderation would he enjoy his prosperity under the foreknowledge of an approaching reverse? and with what eagerness be prompted to improve the flying hours, by seeing the inevitable term draw nigh which was to finish his course? But while fancy indulges such vain desires, and criminal complaints, this coveted foreknowledge must clearly appear to the eye of Reason, to be the most fatal gift which the Almighty could bestow. If, in this present mixed state, all the successive scenes of distress through which we are to pass were laid before us in one view, perpetual sadness would overcast our life. Hardly would any transient |