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Confidence in God, then, is a great principle of human conduct. It is altogether fit and right that we should entertain and cherish this principle and it leads to the most salutary and beneficial results, i. e. the tranquillizing and confirming our minds amid the pains and difficulties of life, and the casting our care upon Him who is both able and willing to bear it.

CHAPTER VI.

CONSIDERATIONS RESPECTING THE FUTURE

JUDGMENT.

We have seen that the certainty of a Future Judgment is established by evidence of an irresistible character. But the duration of this life is short and uncertain, and the future involves the consideration of eternity: "the things which are seen are temporal, but the things which are not seen are eternal."* The mind of man, therefore, being fully impressed with a sense of religion and of the immeasurable importance of future as compared with all present objects, is naturally prone to propose to itself the following questions: first, What will be the exact rule and measure by which the ultimate award will be determined at the day of judgment? secondly, What will be the nature of that happiness and misery which shall be assigned to the righteous and the wicked respectively?

* 2 Cor. iv. 18.

We are thus perhaps sometimes led curiously to pry into minute details, and to require more specific information than has been afforded.

They had but an indistruth of there being Though the compara

With respect to such particulars, the knowledge of heathen nations was, as we have seen, none, or next to none. tinct perception of the future judgment at all. tively bright light of revelation has shone upon us, still see what St. Paul himself writes in regard to the imperfection of that light, "Now we see through a glass darkly." The whole passage, in which he looks forward to the full development of the counsels of God, is the following: "We know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake 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 shall I know, even as also I am known.”*

So then our knowledge in regard to the future is more than was given to the heathen, less than will hereafter be given to us.

* 1 Cor. xiii.

Accordingly, whatever may be our wish to understand precise details, God has not thought fit to grant more than the knowledge of certain grand general principles; with the exact working out and issues of which we shall not be fully acquainted in the present life. Since this is the scheme appointed by God, we may be well assured that it is a wise and good scheme. On the one hand indeed it is perfectly right that we should, with all humility and reverence, endeavour fully to understand and appreciate whatever God has taught us either by reason or revelation. Yet, on the other hand, if it be clear that He designs us at present to remain in a state of comparative ignorance even in regard to matters of great importance, it is our business contentedly to acquiesce in this as in all other arrangements of Providence. We must accommodate ourselves to our position; repress what, after an intimation of design on God's part, might be termed immodest and impertinent curiosity in us; not distract our minds and waste our energies, by giving scope to a restless imagination and aiming at things unattainable; but diligently attend to the discharge of our duties. Be the ultimate issues and consequences of things what they may, where we have no control we have no responsibility accordingly we cannot say that we in

reality need this bright light and knowledge which we are so apt to crave. Our duties, however, lie plainly in our path, and are quite sufficient to claim all the power and demand the whole zeal of man.

The Deity then, while He always affords us clear knowledge for the guidance of our conduct as moral agents, has given us that light which He has given, and no more, in regard to our destiny as immortal beings. This arrangement is not only, no doubt, wise and good because it is His arrangement; but it is also altogether similar to the dispensation under which man finds himself placed, if he looks merely to the usual progress of temporal affairs, and the conduct proper for him to adopt with reference to such affairs. How continually, as moral agents, are we placed in situations, in which we see that various principles will operate, some perhaps counteracting the efficacy of others, others assisting and increasing the energy of these latter: though we distinctly perceive that the whole result of things will depend upon the operation of such principles, yet our faculties will not enable us to determine with what amount of power each will work; and we are consequently unable to foresee what will be the precise effect produced. It is time alone which at length develops the event. Meanwhile

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