are then, too generally, superficial; | slight excuses satisfy their minds, and the avocations of life prevent their attention from dwelling long on disagreeable subjects. But when altogether withdrawn from the affairs of the world, they are left to their own reflections on past conduct, with their spirits enfeebled by disease, and their minds impressed with the terrors of an invisible region; the most resolute are apt to despond, and even the virtuous are in danger of sinking under the remembrance of their errors and frailties. The trembling mind casts every where around an anxious exploring eye after any power that can uphold, any mercy that will shield and save it. And accordingly we see how eagerly every device has been embraced, which superstition could invent, in various countries, for quieting the alarms of the departing spirit. Here appears the great importance of those discoveries which Christianity has made concerning the government of the universe. It displays the ensigns of grace and clemency. It reveals the Almighty, not as a creator only and a judge, but as a compassionate parent, who knows our frame, who remembers we are dust, who pities us as a father pitieth his children; and with whom there is forgiveness, that he may be loved as well as feared. These general views, however, of the divine administration, would not have been sufficient to give full relief, if they had not been confirmed by certain decisive facts to which the mind can appeal amidst all its doubts and fears. Two such facts the gospel holds forth to us, particularly adapted to the situation of human nature in its greatest extremity; the atonement and the intercession of Christ. There is no sentiment more natural to man than this, that guilt must be expiated by suffering. All government is founded on the principle, that public justice requires compensation for crimes;

and all religions preceed upon the belief, that, in order to the pardon of the sinner, atonement must be made to the justice of Heaven. Hence the endless variety of sacrifices, victims, and expiations, which have filled the earth. The great sacrifice which our Redeemer offered for guilt, coincides with these natural sentiments of mankind in giving ease to the heart. It shews us the forfeit of guilt paid by a divine personage in our behalf; and allows us to look up to the Governor of the world, as merciful to the guilty in consistency with justice and order. But still some anxiety might remain concerning the extension of that mercy to our own case in particular. An invisible sovereign is an awful idea; almighty, unknown power, is always formidable, and would be ready to overwhelm the spirit of the feeble, were not an intercessor with that sovereign revealed. This intercessor is one who lived and acted in our own nature; who not only knows, but who experienced our frailty; who has all the feelings of a brother for human infirmity and distress; who himself passed through that valley of the shadow of death which is now opening on us; to whose powerful mediation with his Father, we have every encouragement to commit the charge of our departing spirit.-Such is the provision which Christianity has made for comforting the last hours of man. The atonement, and the intercession of Christ, are the refuge of the penitent sinner, and the consolation of the saint. By their means, the throne of the universe is encircled with mercy. The cloud which hung over the invisible world begins to be dispersed; and hope brightens through the gloom.

But what completes the triumph of good men over death, is the prospect of eternal felicity. This was the great object after which all nations have sighed, as the only complete remedy

both of the miseries of life and the fears of death. On this, the learned and the ignorant, the civilized and the savage tribes of mankind, bent their longing eyes; eagerly grasping at every argument, and fondly indulging every hope, that could promise them a propitious Deity, and a prolongation of existence in a happier state. But beyond wishes and feeble expectations, the light of nature could hardly reach. Even the most cultivated, philosophical mind was, at the hour of dissolution, left in painful suspense. Christianity has put an end to all hesitation and doubt on this important subject. It has drawn aside the veil through which reason essayed to penetrate; and has displayed to full view the future dwellings of the spirits of the just, the mansions of everlasting rest, the city of the living God. Not only has it informed us that a state of perfect felicity is prepared for the righteous, but it has added to this information a variety of circumstances which render that state sensible to our imagination, and encouraging to our hopes. It represents it as fully secured by the gracious undertaking of the Saviour of the world. It describes it as an inheritance, to which he has given his followers a right and title. He is said to have taken possession of it in their name. He rose from the grave as the firstfruits of them that sleep; and, under the character of their forerunner, entered into the heavenly regions. I am the resurrection and the life. He that believeth on me, though he were dead, yet shall he live. I give unto my sheep eternal life. I ascend to my Father and your Father, to my God and your God. (John xi. 25. xx. 17.)

Hence, to those who have lived a virtuous life, and who died in the faith of Christ, the whole aspect of death is changed. Death is to them no longer the tyrant who approaches with his iron rod, but the messenger

who brings the tidings of life and liberty. The prospects which open to them cheer their minds. Even in the valley of death's shade, green pastures appear to rise. They view themselves as going forth, not to lie silent and solitary in the darkness of the grave, not to wander forsaken in the wide deserts of the universe, not even to, pass into a region where they are altogether strangers and unknown; but to enter on a land, new indeed to sight, but by faith and hope frequented long before; where they shall continue to be under the charge of him who hath hitherto been their guardian, be reunited to many of their ancient and beloved friends, and admitted to join the innumerable multitude, gathered out of all nations, and tongues, and people, who stand before the throne of God. They leave behind the dregs of their nature; and exchange this confined and gloomy apartment of the universe, for the glorious mansions of their Father's house. Blessed, surely, are the dying in this hope, and blessed the dead in this fruition, resting from their labours, and followed by their works. Good men are detained at present in the outer court of the temple: death admits them into the holy place. As yet, they sojourn in the territories of pilgrimage and exile: death brings them home to the native land of spirits. In this world they are divided from one another, and mingled with the worthless and vile: death unites in one assembly all the pure and the just. In the sight of the universe they seemed to die, and their departure was taken for utter destruction. But they are in peace. Their reward also is with the Lord, and the care of them with the Most High. (Wisdom of Solomon, iii. 2, 3. v. 15.) O Death! where is now thy sting? O Grave! where is thy victory? Where are the terrors with which thou hast so long affrighted the nations? Where are thy dreary and desolate domains, the haunts of

a

lence of the grave appeared finally to close the scene of existence; or, if future state opened behind it, that state teemed with all those forms of horror which conscious guilt could suggest to a terrified imagination! The happiest change which ever took place in the circumstances of the human race, is that produced by the discoveries with which we are blessed concerning the government of the universe, the redemption of the world, and the future destination of man. How much dignity is thereby added to the human character and state! What light and cheerfulness is introduced into our abode! What eternal praise is due to him, who, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven!

The next effect which the subject we have considered should produce, is an earnest desire to acquire those advantages which good men enjoy at their death. The road which leads to them is plain and obvious. A peaceful and happy death is, by the appointment of Heaven, connected with a holy and virtuous life. Let us renounce criminal pursuits and pleasures; let us fear God, and keep his commandments; let us hold faith and a good conscience, if we hope for comfort at our last hour. To prepare for this last hour every wise man should consider as his most important concern. Death may justly be held the test of life. Let a man have supported his character with esteem and applause, as long as he has acted on the busy stage of the world, if at the end he sinks into dejection and terror, all his former honour is effaced; he departs under the imputation of either a guilty conscience or a pusillanimous mind. In the other parts of human conduct, disguise and subtilty may

impose on the world; but seldom can artifice be supported in the hour of death. The mask most commonly falls off, and the genuine character appears. When we behold the scene of life closed with proper composure and dignity, we naturally infer integrity and fortitude. We are led to believe that divine assistance supports the soul, and we presage its transition into a happier mansion. Mark the perfect man, and behold the upright; for the end of that man is peace. (Psalm xxxvii. 37.)

The last instruction, which our subject points out, respects the manner in which a wise and good man ought to stand affected towards life and death. He ought not to be so servilely attached to the one. He has no reason abjectly to dread the other. Life is the gift of God, which he may justly cherish and hold dear. Nay, he is bound by all fair means to guard and preserve it, that he may continue to be useful in that post of duty where Providence has placed him. But there are higher principles to which the love of life should remain subordinate. Wherever religion, virtue, or true honour, call him forth to danger, life ought to be hazarded without fear. There is a generous contempt of death, which should distinguish those who live and walk by the faith of immortality. This is the source of courage in a Christian. His behaviour ought to shew the elevation of his soul above the present world; ought to discover the liberty which he possesses, of following the native sentiments of his mind, without any of those restraints and fetters which the fear of death imposes on vicious men.

At the same time, this rational contempt of death must carefully be distinguished from that inconsiderate and thoughtless indifference, with which some have affected to treat it. This is what cannot be justified on