An apostle states, that "godliness hath the promise of the life which now is, and of that which is to come;" intimating the certainty of the existence of a future state, the nature of its felicities, and the essential connection between the _pursuit_ and the ultimate _possession_ of it. The value of this promise respecting the life to come, is not a little enhanced by its being accomplished precisely at that critical moment when every earthly hope expires, and every human joy departs. Godliness has, indeed, the promise of the life which "_now_ is;" but, if it had _not_, the life which "now is" will soon terminate: the successive generations of mankind are hastening to the grave; _our_ breath will soon cease--our possessions must soon be left--our days soon covered with the shadows of the last evening--all we fondly called _our own_ scattered to the winds;--but at such a moment of desolation, the religion of Jesus points to regions of deathless felicity. His voice seems to sound across the gulf of death, in accents soft and sweet as the harps of angels, "I am the resurrection and the life." And the "life to come" is no other than the perfection of the Christian's life which "now is"--a life of love--a life of peace, purity, and praise--a life of incessant activity in the service of the blessed God. Hence his present spiritual life, is a kind of pledge and promise of his eternal life; the pantings and breathings of a holy mind after that world, are proofs that it is his _home;_ and the believer in Christ becomes assured, that as he advances in spiritual attainments here, he is making so many approaches, hastening by so many steps, to the perfection and joy of eternity. A few brief observations on the advantages resulting from a daily and deep impression of the transitory nature of terrestrial possessions, and keeping the scenes of another life in constant view, shall close the present section. 1. This will tend to moderate our earthly attachments. Affections were not implanted in our nature to be suppressed and extinguished. We may love, but we must not love inordinately. Love must be proportioned to the value of the object, and must be regulated by scriptural principles, otherwise we shall commit offence, and suffer injury. There is a remedy, and but one _effectual_ remedy, for the errors of the heart. It is suggested by an apostle: "Set your affection on things above, not on things on the earth."