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Consider the nature and circumstances of man. Introduced into the world in an indigent conditton, 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 distinctions of property, diversity of conditions, subordination 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Suppose, now, that veil to be withdrawn, which conceals another world from our view.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 could 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

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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, sup posing them to follow, deserve 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 en joyment of them, would he not become more vir tuous, 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 principal 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 his design, 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 selfdenial; 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.

Such is the plan of divine wisdom for man's improvement. But put the case, that the plan 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 opportunity would be afforded for those active exertions, which are the means of purifying and perfecting the good. On the competition between time and eternity, 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, 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 from 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. Blair.


DEISM, or the principles of natural worship, are only the faint remnants or dying flames of reveal

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