failing of eternal blessedness, they fall into everlasting destruction.
Remember, therefore,
1. That the object of your life be, to be prepared for eternity. Unless you look forward to this, you lose your life entirely, and then you had better never have been born.
2. Inasmuch, however, as man comes not to eternity unless through death, during your whole life prepare yourself for death—that it may be blessed to you, and not swallow you up, but only introduce you to eternity.
3. Now, inasmuch as man comes not to a good death unless through a good life; so act throughout your whole life, that you may live well, i.e., holily, according to the will of Him, who is the arbiter of life and death; and has appointed life for the good—for the bad, death.
4. And since man attains not to a good life, except from continued practice (he who is accustomed to evil is no more able to change his moral conduct than the Ethiopian his skin, Jer. xiii. 23), inasmuch as usage passes into (becomes) nature—throughout your whole life so act, that you avoid whatever is evil (1 Thess. v. 22); and, again, "whatever things are in good repute, and whatever is virtuous, and whatever is praiseworthy, ponder these things." (Philip. iv. 8.)
5. And inasmuch as none is able to follow good and avoid evil, except him who knows what is good and what is evil—for there is no desire of an unknown good and no dread of an unknown evil—throughout your whole life, you must so act that you conform not to this age, but be transformed in newness of your mind; and that you prove what is the good, and pleasing, and perfect will of God. (Rom. xii. 2.)
6. Forasmuch as the thoughts of mortals are timid, and our forethoughts uncertain (Wis. ix. 14), throughout your whole life you must so act that, with fear and trembling (Philip. ii. 12), you work out your salvation, not only shud-
