ture, are yet always fet before us, either by way of rewards propofed, or punishments denounced, rather than as fimple predictions, that they might fink deeper into our minds, and have more influence on our practice.

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With respect to this world, the Scripture expressly affirms, that " peace and happiness will be our certain lot, as long as we are followers of that which "is good;" but, if we deviate into the paths of wickednefs, the fame Scripture pofitively declares that " pain and for66 row, diftrefs and anguish, mifery and unhappiness, will, fooner or later, be "fure to overtake us.' And does not the conftitution of Nature, and our own experience of its operations, vouch for the truth of this declaration? A declaration that could be ascertained by none, but by Him alone who created man; and who,

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from the beginning determined, how differently he should be affected in different circumstances.

These different affections we accordingly feel. We have always in our minds a sense of happiness when we act aright; and a sense of mifery when we behave wickedly. And these different sensations, were we to continue for ever in this world, would alfo for ever attend us, according to our different conduct. And fince this world and the next are confeffedly but two parts of one uniform moral fyftem, does not reafon strongly suggest, that those actions, habits, and difpofitions, which contributed to our happiness or misery in the present life, will neceffarily be attended with fimilar effects in the life which is to come and that we fhall therefore be eternally

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eternally wretched or otherwise, as we have been temporally good or bad?

Now, what Reafon fuggefts, the Gospel confirms. For, it plainly afferts, that in a future ftate, " every one will be fen"tenced to receive the things done in his

body, according to that he hath done, "whether it be good or evil;" and that, in confequence of this fentence," the "wicked fhall go away into everlasting "punishment, but the righteous into life "eternal."

These are the fanctions that urge our obfervance of the divine laws: and if these fanctions fail of their effect, nothing further remains to be offered. For, higher motives cannot be proposed to the underftanding of man, than thofe which result from the awful confideration of endless

tor

torments and of life eternal -Here therefore revelation clofes; and leaves us to make our choice.

Now, whilft we have it in our power to choose, we cannot furely but choose life. But, if we are earnest in this choice, let us be careful to remember, that" if we "would enter into life, we must keep the "commandments"-must observe and obey the rules of the Gofpel: rules, which our SAVIOUR has kindly given us for our guidance and direction-rules, which He has graciously exemplified for our ufe and en couragement,

But to become, as we ought, truly obfervant of these rules, and faithful to the calls of duty, we must previously be endowed with a love to GoD, and a liking to virtue and goodness, For we can never

habitually act well, unless we are habitually well difpofed. Now, to improve in us thefe neceffary good difpofitions-to inspire our hearts with divine love; to incline our affections to true piety; and to quicken our power in the exercise of it; is the great end, as I have already observed, and the fole aim of those religious fervices, which the Gospel so strenuously recommends to our own use. For those fervices were purposely established, "we might profit thereby." And admirably are they adapted, if duly performed, to become profitable to us :-to be the means of making us "holy, harmless, undefiled, feparate from finners, and at last partakers of the kingdom of Heaven,"

"that

As therefore we value these virtuous endowments, and wish to attain these heavenly bleffings, let us always be careful

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