158 NATURAL THEOLOGY. 



I answer, that this is admitted ; and that we fur- 

 ther allege, that so to prepare, and so to provide, 

 is consistent with the most perfect assurance of 

 the reality of a Providence : and not only so, but 

 that it is, probably, one advantage of the present 

 state of our information, that our provisions and 

 preparations are not disturbed by it. Or if it be 

 still asked. Of what use at all, then, is the doctrine, 

 if it neither alter our measures nor regulate our 

 conduct ? I answ^er again, that it is of the greatest 

 use, but that it is a doctrine of sentiment and 

 piety, not (immediatedly at least) of action or con- 

 duct ; that it applies to the consolation of men's 

 minds, to their devotions, to the excitement of 

 gratitude, the support of patience, the keeping 

 aUve and the strengthening of every motive for 

 endeavouring to* please our Maker ; and that 

 these are great uses.^ 



^ The views taken in these three paragraphs are most import- 

 ant, and they lead to another of equal moment, (if, indeed, they do 

 not include it,) respecting the obscurity which hangs over the 

 subject of a Future State. Skeptics have constantly asked, — 

 Why a matter, beyond all comparison the most important and the 

 most interesting to man, should be left in any the least doubt? 

 in other words, Why the combined operation of Natural and Re- 

 vealed Religion should not be to make us just as certain of what 

 shall befall us upon our removal fiomthis world as we are of what 

 is hkely to happen on the morrow of any given day ? The answer 

 is, — because this matter is so immeasurably more important and 

 more interesting to us than all others ; and because, unless our 

 whole nature were changed, the absolute certainty of enjoyments 

 without end and without limit would make the performance of 

 our present task impossible. If indeed, the further question is 

 pressed, — " Why are we so constituted ?" — this is onlv another 



