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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 unworthy of future advancement. In a 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 admi. ration 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 propriety: 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 we are 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 fore-knowledge 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 gleams of intervening joy be able to force their way through the cloud. Faint would be the relish of pleasures of which we foresaw the
close : Insupportable the burden of afflictions, under which we were oppressed by a load not only of present, but of an anticipated sorrow. Friends would begin their union, with lamenting the day which was to dissolve it; and, with weeping eyes, the parent would every moment behold the child whom he knew that he was to lose. In short, as soon as that mysterious veil, which now covers futurity, was
all the gaiety of life would disappear; its flattering hopes, its pleasing illusions, would vanish ; and nothing but its vanity and sadness remain. The foresight of the hour of death would continually interrupt the course of human affairs; and the overwhelming prospect of the future, instead of exciting men to proper activity, would render them immoveable with consternation and dismay.--How much more friendly to man is that mixture of knowledge and ignorance which is allotted to him in this state! Ignorant of the events which are to befall us, and of the precise term which is to conclude our life, by this ignorance our enjoyment of present objects is favoured ; and knowing that death is certain, and that human affairs are full of change, by this knowledge our attachment to those objects is moderated, Precisely in the same manner, as by the mixture of evidence and obscurity which remains