told a great pit was in the path, we might disregard the information, as supposing it not true; or were some great estate promised us, we might be careless, supposing it not possible; though in both these cases we should most likely bestir ourselves carefully. But here is no such room for inattention, or forgetfulness. Hell and heaven, are the only states eternity knows; and one of them must be our lot. Who would think this to be undoubted, who beholds the drunkard, the swearer, or the busy worldling. They live as if there were no eternity. If we would not like them for get it, let us not associate with them.

After all, this important eternity is perhaps near at hand. Those may enter upon it to night, who so much forget it, as to lay down in bed without prayer. Nay, possibly, while the profane oath, by which they condemn themselves to hell, is in their mouths, they may be taken at their word, and plunged headlong into that eternity, which they either forgot, or thought to be far distant.

To forget thus our souls, and their eternal interests, is to lose the strongest guard against sin. It is this gives temptation so much power. We look on things

seen, and forget things unseen. Like the silly fish, who catches at the bait, which he would never do, did he know of the dreadful hook, which will drag him to destruction.

4. When we forget eternity among our sinful companions, it is the next step for us to desire their sinful pleasures. Did we remember that the end of these things is death, we should avoid sin, however pleasant it might appear.

Some things in which sinners delight, are sinful in themselves; as swearing, and all those little oaths which persons usually begin with. Wantonness; which as it must not be described, so it need not, your consciences will tell you what it is, and how sinful. Theft; with all the pilferers little tricks, and the cheats sly impositions. Hateful as these, and similar things are, custom will make us desire them, if we associate with those who practise them.

Some of their pleasures are sinful only in excess. As mirth; there is a time to rejoice. But all mirth, and no seriousness; or mirth beyond the bounds of decency and reason, is sin. To drink when thirsty, is of itself natural and proper; but when followed beyond what nature craves, be

yond what reason and the constitution can bear, it is a grievous sin. Riches are in themselves lawful; but the covetous desire of, and the immoderate pursuit after them, as it tends to draw off the soul from better things, becomes sin. Indeed it is so easy to take lawful pleasures in an unlawful degree, that whatever, like bad company, tempts us to it, ought to be avoided. How many from detesting these pursuits, have by degrees come to approve them?-To think the getting rich, of as much importance as the getting salvation: and to think a cup of liquor, which will rob them of their senses, worth all the pleasures which their sober reason could yield them.

If they once begin to approve, they will soon prefer them, for it is impossible to serve two masters. When the pleasures of sin lay hold of the heart, they soon draw it from God, and though a person may for sometime halt between two opinions, yet the influence of bad company will at length wholly pervert him, till he thinks nothing pleasant but sin.

How then will he covet sin? We all covet what appears desireable, and when sin is the object to which our corrupted nature inclines, to which the senses give

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their voice, and to which now the perverted judgement yields its approbation,— how is the poor sinner hurried a willing victim to soul destroying folly. He plunges headlong into those pleasures, which being sinful, will ruin him for ever.

Sensual pleasures weaken and debase the mind. They make a person think mean things great, trifling things important, the body superior to the soul, time of more value than eternity. They make us suppose present pain the only evil, and present gratification the chief good. Like Esau, who for a mess of food, when he was hungry, sold his birthright, and all the blessings it contained.

5. When sinful pleasures are desired, sinful ways will be taken in order to ob tain them. Here the example of bad com. pany opens the door wide. Nothing draws more strongly than example. One bad companion, who will commit a sin before your eyes, will prevail more than twenty ministers, who should reason with you to avoid it.

Besides, desire soon comes to action. When a man wishes for any sin, it is half done; and the opportunity will not be long wanting, when the mind is bent

upon it. All your companions will rejoice to assist you in being as bad as themselves. When the heart is corrupted, like tinder ready to catch fire, opportunity and importunity, like the flint and steel, will soon yield such a spark of temptation, as will set the soul in a blaze.

For temptations are strong, when principles are weak: as a strong wall, if the foundations are undermined, will give little resistance. While the mind is persuaded that every sin deserves God's wrath and curse; that the pleasures of sin are but for a season; that the eye of God is upon all we do; the man will be ready to say in temptation, as Joseph did, how can I do this thing and sin against God. But when these important truths are forgotten, when a person looks at nothing but the pleasure of the sin, the conveniency of the oppor tunity, and the little danger of being found out, it is no wonder if he falls; and, like the house built upon the sand, which had no foundation, great is the fall.

The consequence of this is, God becomes his enemy. He is angry with the wicked every day he hates all the workers of iniquity. He will surely bring them into judgement, and cast them into hell: