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ponding with any ideas we could form of the government of heaven? Many nations of the earth we see lying in a state of barbarity and misery; sunk in such gross ignorance, as degrades them below the rank of rational beings; or abandoned to be the prey of cruel oppression and tyranny. When we look to the state of individuals around us, we hear the lamentations of the unhappy on every hand. We meet with weeping parents, and mourning friends. We behold the young cut off in the flower of their days, and the aged left desolate in the midst of sorrows. The useful and virtuous are swept away, and the worthless left to flourish. The lives of the best men are often filled with discouragements and disappointed hopes. Merit languishes in neglected solitude; and vanity and presumption gain the admiration of the world. From the scourge of calumny, and from the hand of violence, the injured look up to God as the avenger of their cause; but often they look up in vain. He is a God that hideth himself.' He dwelleth, as to them, in the secret place of darkness; or, if he dwelleth in light, it is in

light to which no man can approach.' Resignation may seal up their lips; but, in silence, they drop the tear, and mourn while they adore.

Such, it must not be dissembled, are the difficulties which encounter us when we attempt to trace the present ways of God. At the same time, upon reflection, we may be satisfied that causes can be assigned for things appearing in this unfavourable light; and that there is no reason to be surprised at the divine conduct being at present mysterious.

The monarchy of the universe is a great and complicated system. It comprehends numberless generations of men, who are brought forth to act their parts for purposes unknown to us. It includes two worlds at once; the world that now is, and which is only a small portion of existence; and a world that is to come, which endures for eternity. To us, no more than the beginnings of things are visible. We see only some broken parts of a great whole. We trace but a few links of that chain of being, which, by secret connections, binds together the present and the future. Such knowledge is afforded us, as is sufficient for supplying the exigences and wants of our present state; but it does no more. Peeping abroad from a dark corner of the universe, we attempt in vain to explore the counsels that govern the world. It is an attempt to sound an unfathomable deep with a scanty line; and with a feeble wing to ascend above the stars. In any complicated work, even of human art, it is found necessary to be acquainted with the design of the whole, in order to judge of the fitness of its parts. In a scheme so complex as the administration of the world, where all the parts refer to one another, and where what is seen is often subordinate to what is invisi. ble, how is it possible but that our judgments must be often erroneous, and our complaints illfounded? If a peasant or a cottager be incapable of judging of the government of a mighty empire, is it surprising that we should be at a loss concerning the conduct of the Almighty towards his creatures ?

But, on this argument still more be said for

our satisfaction. We are to observe, that complete information respecting the ways of God, not only was not to be expected here; but, moreover, that it would have been hurtful, if granted to us, in our present state. It would have proved inconsistent with that state; with the actions which we have to perform in it, and the duties we have to fulfil. It would indeed have overthrown the whole design of our being placed in this world. We are placed here under the trial of our virtue. Ignorance of the events that are ordained to befall us, ignorance of the plans and the decrees of hea. ven, enter necessarily into a state of trial. In order to exercise both our intellectual and moral powers, and to carry them forward to improvement, we must be left to find our way in the midst of difficulties and doubts, of hardships and sufferings. We must be taught to act our part with constancy, though the reward of our constancy be distant. We must learn to bear with patience whatever our Creator judges proper to lay upon us, though we see not the reason of the hardships he inflicts. If we were let into the secret of the whole plan of Providence; if the justice of heaven were, in every step of its procedure, made manifest to our view, man would no longer be the creature he now is, nor would his present state answer any purpose of discipline or trial.

Mystery and darkness, therefore, must of necessity now take place in the course of things. Our present state can be no other than a state of twilight or dawn, where dubious forms will often present themselves to us, and where we shall find ourselves in a middle condition between complete light and total darkness. Had we enjoyed no evidence of a just Judge ruling the earth, and of his providence interposing in our affairs, virtue would have been altogether deprived of its encouragement and support. Had the evidence, on the other hand, been so strong as to place the hand of the Almighty constantly before our eyes, the intention of our present existence would have been defeated, and no trial of virtue have remained. Instead, therefore, of complaining of the obscurity which, at present, covers the conduct of Providence, we see that, on the whole, we have reason to submit and adore.



AMONG other excellent arguments for the immortality of the soul, there is one drawn from the perpetual progress of the soul its perfection, without a possibility of ever arriving at it: which is a hint that I do not remember to have seen opened and improved by others, who have written on this subject, though it seems to me to carry a very great weight with it. How can it enter into the thoughts of man, that the soul, which is capable of such immense perfections, and of receiving new improvements to all eternity, shall fall away into nothing almost as soon as it is created? Are such abilities made for no purpose? A brute arrives at a point of perfection that he can never pass : in a few years he bas all the endowments he is capable of; and were he to live ten thousand more, would be the same thing he is at present. Were a human soul thus at a stand in her accomplishments, were her faculties to be full blown, and incapable of further enlargements, I could imagine it might fall away insensibly, and drop at once into a state of annihilation. But can we believe a thinking being, that is in a perpetual progress of improve. ments, and travelling on from perfection to perfection, after having just looked abroad into the works of its Creator, and made a few discoveries of his infinite goodness, wisdom, and power, must perish at her first setting out, and in the very be ginning of her inquiries ?

Man, considered in his present state, seems only sent into the world to propagate his kind. He provides himself with a successor, and imme-. diately quits his post to make room for him..

Hæredem alterius, velut unda supervenit undam.

Hor. Ep. ii. 1. 2. ver. 175.

-Heir crowds beir, as in a rolling flood
Wave urges wave.


He does not seem born to enjoy life, but to deliver it down to others. This is not surprising to consider in animals, which are formed for our use, and can finish their business in a short life. The silk-worm, after having spun her task, lays her eggs and dies. But in this life man can never take in his full measure of knowledge; nor has he time to subdue his passions, establish his soul in virtue, and come up to the perfection of his nature, be

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