against immorality, disposing the mind for the reception of pure christianity; and becomes its inseparable companion. Whatever, therefore, promotes it, is worthy of particular notice and continual remembrance; and the unfolding of the things of eternity having this tendency,. by checking the irregularities of some not altogether immoral, and the scandalous actions of others more deeply depraved, and encouraging every virtuous and praise-worthy work and deportment, deserves our particular attention. We ought to be thankful for such discoveries; and in every temptation, which, if yielded to, would injure or disturb the peace of others, check the progress of virtue or piety, or prevent us from seeking after a full preparation for eternity, we should exclaim with pious Joseph, "How can I do this great wickedness, and sin against God!" How can I purchase eternal sorrow by such a momentary gratification, or deprive myself of the happiness of heaven for what brings no real satisfaction, and perhaps is nothing more than a shame and disgrace to human nature! To deny the necessity of morality is to deny all the benefits arising from society, for it is certainly founded upon it, nor could it exist without it: it is therefore as necessary as society itself; and no one can in truth deny, but that the serious consideration of eternity has an immediate tendency to promote it, and ought therefore to be attended to, if it were only for the general good.

They reconcile us to self-denial.-If experienced physicians find it expedient, for the good of their patients, to prohibit the use of those articles of food which might retard or prevent their recovery, whatever relish they might have for them, and often prescribe what is peculiarly disagreeable to their taste, though highly salutary, much more is it necessary that men in their present state should deny themselves of whatever would keep them in sin and folly, lest by living in the contempt of pure religion, and neglect of God, the things they prefer should ultimately plunge them deeper in sorrow and perdition. If we were not possessed of immortal souls, and were to cease from being as soon as this tran

sitory life is ended, then they might give full scope to their cupidity; as there would not be the same degree of criminality attached to it, nor that trouble mixed with it which now arises from the convictions we have that we are accountable creatures. But this never-dying part of man, this future judgment, this approaching eternity, should lead us to care for the soul, and not suffer it to be enslaved by the sensual appetites, or by vain appearances. We ought to lay such salutary restraints upon ourselves as will promote the grand design of our being placed here below. We shall reflect with satisfaction upon the practising of such self-denial as the scriptures appoint and warrant, as the reasonableness of it appears where the salvation of the soul and the glory of God are concerned. We should even refuse to be brought under the power of lawful things, when they are calculated to hinder us from growing in grace; since lawful things themselves are not always expedient. Men frequently lay greater restrictions upon themselves for the accomplishment of their worldly designs than what christianity would impose upon us, or require in spiritual matters. See the man about to run a race, how carefully he diets himself, and submits to many inconveniences, that he may ensure the prize; and shall not we, to whom the Lord Jesus holds forth the prize of a blessed immortality; shall not we throw aside every weight, and every besetting sin, that we may run cheerfully and surely the race he has set before us? Happy for us if the considerations of eternity should have this effect; for if they have not, our case is despe rate, and admits of no cure. He that will not deny himself of those inclinations and pursuits which keep man from entering into the service of God here, must not be surprised if they should be separated from him hereafter. Let then a lively sense of eternity be rooted deeply in our minds; and what may appear extremely hard and difficult without it, will appear with it not only easy, but even delightful. With the everlasting fire fully in view, who would rashly precipitate himself into it; with the fair prospects of heaven

in his eye, who would not desire it, and earnestly pray that he may partake of it for ever with the saints of God? These descriptions of futurity also

Help reflection.-Whoever wishes to succeed in securing the happiness of his soul, must think, and think seriously too, on these weighty subjects. Without it we become the dupes of folly and vanity; for, suppose our hearts should be set on ease, affluence, pleasure, and esteem, and we should at tain to the summit of our wishes, what real profit will they yield when we stand on the brink of eternity? To obtain these things men spend their time; break their rest, and un dergo great fatigue; exert their talents, and employ all their abilities almost without intermission for a series of years, while they continue practical atheists at least, and strangers to that hope which is the anchor of holy souls, and makes a great part of their joy, while striving for that harbour, "where the wicked cease from troubling, and where the weary are at rest." And what do they gain by all this labour? When death arrives, what is the result of all their speculations, contrivances, toil, and anxiety? A little reflection might teach such persons, that whatever is destroyed by death cannot be man's chief good. We require what is more durable, even that which shall give us confi. dence before God when this world of shadows is swept away, and this is that "pearl of great price," the kingdom of Christ in the heart, righteousness, peace, and joy in the Holy Ghost. Are not these remarks strongly supported by the thoughts of eternity? Will a man who reflects on this ne glect such good? Will he commit those offences which are followed by such bitter repentance, when he may be far hap pier by doing well? Will he not endeavour to put away the pain and grief accompanying remorse of conscience? Will he who reflects on the holiness and justice of God, dare him, by acts of impiety, to punish his presumption in banishing him from heaven, and shutting him up in the bot tomless pit? I suppose not. There is a greater probability of their entering into the apostle's views, and saying, "The

time is short; it remaineth that both they that have wives be as though they had none, and they that weep be as though they wept not, and they that buy as though they possessed not, and they that use this world as not abusing it, for the fashion of this world passeth away." This moderation can only be obtained by carefully weighing the interests of both worlds, since nothing is likely to disunite us from the inordinate love of the present life, except the solemnities of eternity. It would be of unspeakable benefit to men, did they consider these subjects aright, and make that use of them intended by their being revealed; but the generality of persons study how they may most effectually banish all such thoughts from their minds, by every kind of dissipation within the reach of their circumstances; some do it by unprofitable studies, and others by vain amusements and frothy conversation. In what light will they view their conduct at the last, when they become the subjects of an eternal state? They will then see that time is of too great importance to be wasted in such trifles; and pregnant with such consequences as should deter men from spending it in sin, and in opposition to the benevolent designs of the Father of spirits. The improving, or not improving it, fixes our lot in everlasting joy or sorrow; seeing that our probationary state is bounded by the cradle and the grave, and entirely ceases when our humiliated remains are deposited in the latter, our final state being then unalterably fixed. Happy they who spend the time allotted them here, in such a manner as may enable them to meet death with composure, and their God with confidence. Another advantage arising from these descriptions of eternal things is,

They promote moderation.—God having formed the heart of man for his own residence, has so ordered it, that he shall never be satisfied with any other object or thing. In vain he racks his invention for some new scene of pleasure, some new gratification, he finds himself poor after all; and though he enters with all his soul into the pursuit, he only returns the more chagrined and disappointed. Why is it that men

entertain such high notions of honour, birth, family, connexions, attainments? Why are they filled with so many vain hopes and towering imaginations? Why do they indulge such inclination for worldly enjoyments? Why are they expecting such gratification from banquets and luxuri. ous entertainments? What are their gaudy appearances intended for, and, in a word, their whole manner of living? It is, whether they know it or not, a ridiculous attempt to supply the place of the supreme good; it is rebellion against their God; it is idolatry; it is ingratitude; it is evil; and, from their motives, altogether evil, from first to last. I should be sorry for any one to suppose, that by such assertions on the part of truth, and such declarations on the misconduct of men, I meant to insinuate that we sin by partaking of the numerous and varied gifts of nature and providence. No: it is their abuse that is complained of; foolishly substituting them in the place of the Divine favour, and resting in them to the neglect of his spiritual worship and service. And what is there so likely, as far as means are concerned, to moderate these desires after the world, as close meditations on eternity? That is, if we remembered as we ought that we shall soon be called to quit the stage of life, that our bodies must be conyeyed to the gloomy chambers of the dead, and our immortal souls either to the regions of endless night, or the seats of the blessed. Suppose we begin with death. What do all these things which appear to many of such importance now, signify to the putrifying carcase? Do not turn away from it with disgust; for 1 am speaking of your bodies, of which at present you think so much, and pamper with so much care. Yes, you also are dust, and to dust you must return. Is not this sufficient to teach a wise man moderation? But should you be cast into hell, will the recollection of what you once were, did, and enjoyed, afford you pleasure then? No. How much you glorified yourselves, and lived deliciously, so much torment and sorrow would be proportionably heaped upon you; and where you had persecuted those who would not follow your pernicious