thoughts to present duty; that we may not perplex our minds with long designs and projects; which, if we die this year, will come to nothing. Our great business, in this world, is adapted to the little porNot that good tion of time which is allowed us. designs, for the public benefit, may not be begun by one and finished by others; or that we are not obliged prudently to provide for those who shall come after us, by attempting many things of probable advantage to posterity.

But, considering the shortness and uncertainty of life, not only should the most necessary things be first minded, and not put off by prosecuting such designs as may signify somewhat to others, when we are dead; but we should not now omit that which we may hope to compass ourselves; to begin such things, whose accomplishment must Considdepend on the pleasure of our successors.

eration and faithful counsel would, in this case, have prevented the fruitless expense of many men's time and money, which, if otherwise employed, might have turned to good account to themselves and others.

And this heightens our folly, that, while we pursue great projects in reference to this world, and die without effecting them, our preparations for eternity are neglected; and so we are suddenly cut off in the midst of our folly, and "all our thoughts perish." The difHow easily, how soon, may they do so! ference and distance between death and life being no more than that of a lighted candle from its being blown out; and, if it be exposed to all winds, how quickly may that happen!

SECTION XVIII.

The consideration of the certain near approach of an everlasting state amplified, and pressed, to enforce a holy life.

In this world we begin a year and quickly come to the end of it; and, ere long, the little number of our years and days will be expired. But, when death conveys us into the world of spirits, the day of eternity shall never be closed with an evening. Of how fearful consequence is that death by which an eternity must be decided! What attention, what seriousness, what diligence, what care, does the decision of so important a matter call for! ETERNAL! What will be the next word, O my soul! How much am I concerned to know it! Will it be blessedness or misery? will it be life or death? This one word is the joy of angels and the horror of devils; the unspeakable delight of blessed saints, and the confusion and despair of condemned sinners.

At the creation of the world, time got the start of us, and was five days older than we: but our immortal souls shall endure beyond the utmost limits of time, and last as long as the everlasting Father of spirits, of whose duration there is no end. Shall I then exist and live, though my body perish and see corruption? Shall my soul, myself, exist beyond the grave, in felicity or misery, and that for ever, and according to my present actions? What am I then most concerned to mind? What am I to choose? What am I most to fear, to wish, to do?

What is a shadow of honour and reputation among dying men? What are a few drops of fleshly pleasure, for a moment, to eternal rivers of pleasure at God's right hand? What are the sufferings of an hour or two to the pains and anguish of eternity? What can the world, flesh, or devil, give me comparable to eternal life? What can I suffer in the way of holiness, that may be set in the balance against an everlasting hell? And yet how often,

my soul! how boldly, how unconcernedly, how foolishly, do I hazard the one and forfeit the other for the sins and vanities of this world! whereas one prospect of eternity should make every thing that is temporal appear little in my eyes: the highest elevations of earthly greatness, abundance of riches, the great affairs, business, and employments of the world, pomp and splendour, reputation, and all that now flatter the senses and the vanity of mankind.

Oh! that I could but live, as believing and expecting an eternal state! As having it in my eye, managing all my affairs with a visible reference to it; discovering to all the world, by my behaviour and deportment, that I do in earnest believe it certain; for, be it ever so certain, if I do not apprehend and consider it as such, it will no more affect me than a fable. Neither is it enough to consider it as certain, but as near: for the most weighty, the most terrible things apprehended as at a great distance, will little move. Thinking of the long interval between the advantage of being exempted from such evils, for so long a time, will please me more than such distant calamities will affright.

Let me therefore endeavour to impress the con

sideration of eternity, as at hand, more deeply on my heart, that I may walk and live, discourse and pray, and demean myself in every thing, as near an unchangeable state. Am I not convinced that this is certain, from the nature and operations of my soul, from the reflections of conscience, from the righteousness of God in his government of the world, from the present unequal distributions of good and evil by his providence, and from the plain and equal assertions of his revealed will? I have nothing to object, nothing to reply; but I find a necessity of inculcating and urging the consideration of it in order to its influence. I find it needful to reflect often how near I am to such an endless state; that in one instant, by death, I enter upon it: and that this instant may be as near me as my next thought. That the Holy Scripture describes the two contrary conditions after death, (and every man and woman in the world shall share in one of them,) as both everlasting: the one, by eternal life, eternal glory, an incorruptible crown, that fadeth not away, an incorruptible inheritance, a house eternal in the heavens, &c. the other, by unquenchable fire, a prison where none escapes, eternal damnation, everlasting burning, everlasting punishment, everlasting destruction, a worm that never dies, wrath that is ever to come, blackness of darkness for ever and ever, &c.

Think, O my soul! that in one of these two contrary states I must abide for ever; in endless joy or sorrow blessed in the presence of God, or for ever banished from it. And, whoever thou art that readest this, apply it seriously to thyself, it is thine own Yea, I tell thee from God, that holiness of

case.

heart and life is absolutely necessary to the former, and that without it thou shalt never see his face, but be punished with everlasting destruction from the . presence of his glory.

Is this an unquestionable truth? Olet me consider it till I feel the power and efficacy of so important a principle! Let the impression be deep and lasting! Let it pierce and enter into my very soul! to cool the heats of lust, to quench sensual and earthly desires, and to mortify all inordinate affections to this world; and fix my resolutions to mind and seek eternal life with all my heart!

These are not difficult and perplexed niceties, which wise and holy men differ and disagree about. They are not metaphysical subtilties, which few can understand, but the express word of God, and the daily dictates of my own reason and conscience, which all Christians, and almost all men in their wits, (except in an hour of great temptation,) confess and own; or, whether they will or not, are forced to expect and fear, if they are not in a condition to consider them with a joyful hope.

Lord! cure the unbelieving doubts concerning these great things, which, notwithstanding the plainest evidence, the devil may, at any time, suggest ! Let a confirmed faith be the reality of what is thus future; that my soul may be influenced by them, as it is wont to be by things present! Let it be the "substance of things hoped for, and the evidence of things unseen," and as yet at a distance; as if the day of judgment were already come, and there were no intermediate time to pass between this and that.

O eternity! eternity! the more I consider it, the