21. I am aware that great learning and ingenuity have been employed (as they probably will be again employed) upon this subject. Any theory respecting it, however, must be altogether unsatisfactory to a serious mind, because we have, from the nature of the case, no means of substantiating a theory. It can rest only upon analogies, conjectures, and refined reasonings, which may or may not be true and solid.

22. It is in perfect keeping with the rest of revelation, that our knowledge of futurity should be sufficient to animate our hope, but not enough to gratify our curiosity. God has dealt out the light of revelation with great economy, suited to our state and character as moral agents: it is always clear enough for practical purposes, but never overpowering. It satisfies the humble believer, and leaves the proud without excuse. We must always remember, that "Secret things belong to the Lord our God."

23. Considering all that has been said, it should seem that, if we attend to plain truth, we shall keep at a distance from the abstractions of the philosopher, and from the imaginations of the mystic. We shall not presume, indeed, to be particular and positive. We shall look upon ourselves as creatures composed of soul and body, who shall be such for ever, and who may in a measure conceive what we always shall be from what we now are. We are to undergo a great change; but it may principally consist in the refinement of our whole nature: what now is may be the type of what is to be: we are thinking,

sentient, social creatures now, and such we shall be through unending ages.

24. What is " sown in weakness" shall be "raised in power:" what is "sown in dishonour" shall be "raised in glory:" "this corruptible must put on incorruption, and this mortal must put on immortality."-There we may leave the matter. Why should we amuse or perplex ourselves with fancies and conjectures? Surely our faith is small, if we cannot commit ourselves, and those who are near and dear to us, both as to body and soul, for time and eternity, to God our Saviour, who is infinite in wisdom and power, in truth and goodness; whose word assures us, "It shall be well with the righteous."

25. What has been said may amount to very little; and yet I think that it puts the subject before us in something like a proper light.-Let one plain remark be added: Our true wisdom consists, not in speculating about, but in preparing for, futurity. The greater conformity that we now have to Christ, through the renewing power of the Holy Spirit, the more fit we shall be to stand before Him, and to have a place among the glorified inhabitants of His everlasting kingdom.

CHAPTER XIX.

A SOLILOQUY.

1. What am I? A living being, whose place is here; whose time is now. The world is peopled with beings like myself. We all are one family; the offspring of the same great Parent.

2. Every thing tells me that I am mortal. This earthly tabernacle will ere long be laid in the silent grave. I shall not long be seen among men: my place upon earth will soon know me no more. We flourish, we fade, we disappear.

3. Every thing tells me that I am immortal. I am to exist for ever. God's word asserts it; and I feel it to be true. Death is not an extinction of being; it is only a separation of soul and body. The dust returns to the earth, but "the spirit returns to God who gave it."

4. Here, with the word of God before me, what a number of solemn words may I lay down for my thoughts! what great, and glorious, and awful subjects may I propose as matters for my meditation!

5. I look around me. Sun, moon, and stars; this revolving globe, with its continents, mountains, and valleys, with its oceans, seas, and rivers; the animal and vegetable kingdoms: what magnificence,

variety, and beauty! But when I think of the spiritual world and of eternity, all these things vanish from my view.

6. I may think of thrones, and robes, and sceptres; of gorgeous palaces and splendid mansions; of riches and pomp; of the renown obtained by the valiant in arms, the eminent in learning, the splendid in genius, and the expert in art. But what are these when I turn to the scenes that are spread before me in another state of being?

7. Shall immortal man amuse and cheat himself with the perishing trifles of a transitory world? I am here, in my best estate, only as a flower of the fleld. I have my glory or goodliness: but it soon fades and passes away. The year has its seasons: human life has its stages: these silently and rapidly succeed each other. A few more rolling seasons, and man is no more an eager and busy actor among men. He has performed his part; he withdraws; and resigns his vacant place to another occupant, as transient a being as himself.

8. But I turn to the spiritual world. I think of the glorious Jehovah, Father, Son, and Spirit; of angelical beings and "the spirits of just men made perfect;" of heaven and hell. I think of my own soul. It is thus, passing from a gross and changing materialism, that I rise to the contemplation of the great and dread realities of existence.

9. At present I am here; but I shall soon be elsewhere: and where and what shall I then be?

Shall I be a spirit clothed with glory, or with shame? Shall my cup be filled with bliss and joy, or with bitterness and anguish? This is the only alternative: and shall I not seriously lay it to heart and meditate upon it?

10. On what will my everlasting condition depend? On that, in a spiritual and religious view, which I am now. What is eternity but a continuation of time! Such, then, as I am here, such I shall be for ever. At death I undergo a change of state or condition, but not a change of nature. If I am to have heaven hereafter, I must, as far as it is possible, have it now: that is, I must be a truly religious being.

11. And what is it to be truly religious? It is not to be merely a professor of religion: I must go far beyond mere intellect, mere ceremony, mere form; far beyond external things, however specious they may be. The scaffolding of religion is one thing, but religion itself is another.

12. What, then, I ask myself again, is it to be truly religious? Religious knowledge, principle, affections, and conduct, these form the truly religious character. I may say, that religion is a principle, a life, a peculiar frame of soul.—I may say, that religion is nearness to God through faith in Christ Jesus, and likeness to God through the influence and operation of the Holy Spirit.

13. I take up one idea; Religion is spiritual life. And how am I to know whether I have this life, or