That the present life is a sufficient period of probationary existence to the Righteous will be readily acknowledged by all men. Every person of this character secures, within this period, an everlasting inheritance beyond the grave. This is the end, for which we live; the only end, of real importance. When this end, therefore, is secured, no good reason can be given for protracting the date of the present life. It cannot be alleged, that the sufferings of it are so few and small, or the blessings so numerous and great, as to render it desirable, to those who have become entitled to the Heavenly happiness, to lengthen out a weary pilgrimage in the present world. It is no uncommon thing for the Righteous themselves to be desirous, with St. Paul, to depart, that they may be with Christ in a future and better world; and this, notwithstanding all the gloom and terror, with which Death is arrayed. Plainly, therefore, the present period of human life is well suited to the circumstances of both saints and sinners; and wisely appointed by God.

From these considerations concerning this solemn subject I derive the following

REMARKS.

1. It is manifest, that in the circumstances of our Departure from this world, there is much room for misjudging, concerning the character of those who die.

There are, I acknowledge, instances, in which we may estimate this character with a high degree of probability. There are instances, in which wicked men strongly exhibit, both their wickedness and their awful apprehensions of an approaching retribution; so strongly, and so decisively, as to forbid every rational hope, that it will be well with them in a future world. There are other instances, in which their stupidity is so entire, and their presumption so gross, as to create necessarily the most unfavourable apprehensions concerning them. There are cases, on the contrary, in which the views of good men are so clear, and just, their sentiments so fraught with the spirit of the Gospel, and their hopes so bright, rational, and Evangelical, as to leave no painful doubt concerning their future destiny. All this, however, is to be considered in a direct and intimate connexion with the preceding lives of the persons in question.

But there are also many more cases, with respect to both classes of men, in which a determination, such as would be satisfactory to a candid mind, is by the circumstances, on which it must be founded, rendered plainly impossible. Sinners, I mean such as possess the character of impenitents throughout their lives, are, it is to be remembered, often as amiable by nature, as any of those who become Christians. They are often as religiously educated; are trained to habits equally desirable; and possess, to the eye of the world, characters as unimpeachable, and even more agreeable,

than many persons, who ultimately become penitents. The grace of God descends, not unfrequently, upon men of originally harsh, violent, rugged, sordid, proud, or unfeeling tempers; upon men, erroneously, grossly, narrowly, or not at all, educated; upon men, long habituated to many sins; upon men, rendered unamiable by an unresisted, pertinacious, and riveted indulgence of these odious dispositions. On the other hand, there is no reason to believe, that the young Ruler, who came to Christ to inquire what good thing he should do, that he might have eternal life, was sanctified; although we are informed, that Jesus, beholding him, loved him. As little reason is there to believe, that many others of our race, possessing a character equally amiable, both by nature and habit, are ever renewed by the Spirit of God. Persons of the former class, also, carry through life, notwithstanding their renovation, notwithstanding the real and important moral change, made in them by this event, not a little of their original, unamiable spirit. Their remaining sinfulness will often show itself in an unpromising as well as unhappy manner. Candid and charitable persons, who live by their side, will, indeed, see many appearances of piety, mingled at times, with the operations of this untoward character. But the world at large will discern very few; and persons peculiarly prejudiced will perceive none. When, therefore, such men leave the world; it is plain, that, if they should leave it full of hope, and even of exultation, all those, who believed nothing concerning their sanctification, and remembered only the unamiable parts of their character, would now regard their hope and exultation as unwarranted by the Gospel, and founded only in delusion. ·Equally evident is it, that those, who with less prejudice saw them only at a distance, and marked only the prominent, and perhaps the disagreeable, parts of their conduct, would entertain many doubts, and very limited hopes, concerning their present character, or future welfare. Those Christians, who were intimately con nected with them, knowing them better, would indeed judge more favourably. But this judgment would by others be regarded as the result of mere prejudice, and the blind spirit of party.

Those of the latter class would, on the other hand, be regarded with affection and complacency. All their commendable actions, which, it is to be recollected, are usually very pleasing to mankind, because they are chiefly intended to give them pleasure, would now be remembered with peculiar advantage to their character. The prejudice in favour of the dead would operate peculiarly in their favour. The hope of our own final safety, founded on the belief, that they were safe, and that we were like them, would render us eager to conclude well concerning them. The wish of all around us, that their future state might be happy, and the silence of all concerning every thing, which might unsettle this favourable opinion, would give it increased and often irresistible, strength. Thus, when to the judgment of strict scrutiny, the case might seem at the

best, doubtful and distressing, it would be regarded with high hopes, and abundant consolation; since no such scrutiny would be employed.

At the same time, it is ever to be remembered, as I have shown at large in a preceding discourse, that the Scriptural evidences of piety are often not without great difficulty applied to the state of our own minds. Hence multitudes of good men, probably, experience many doubts, and difficulties, throughout their lives. Christians, who are modest, timid, and easily apprehensive, will therefore naturally, and often, conclude against themselves. Bold and rash men, on the contrary, nay, even such as are easy, and quiet, and always prone to hope well, will at least as often, and as naturally, conclude in their own favour. An extensive knowledge of sin, and a watchful observation, on the part of him, who possesses such knowledge of the sins, committed by himself, can hardly fail of producing many anxieties on a dying-bed. Ignorance and inattention, concerning this interesting subject, will, to a great extent, have the contrary effect.

From these considerations, and others of a similar nature which cannot now be mentioned, it is evident, that this subject must be attended, often, with great uncertainty; and in very many cases cannot be judged of without extreme danger of error. The reason, why it has been here discussed, is a wish to prevent those unfounded and dangerous hopes, and those unnecessary and causeless fears, which bad men on the one hand, and good men on the other, derive from very doubtful appearances, attendant on the deaths of others. Let it be remembered, that the Scriptures have no where made the circumstances of our decease, proofs of our moral character. These they have taught us to look for in the life. Every tree, saith our Saviour, is known by its fruits. He who has lived a life of piety, he who has actually exercised piety while he lived, will find, however anxious may be his last moments, ample consolation in the future world. He who has not, however peaceful may be his death, will fail of happiness beyond the grave.

2. These observations teach us the immense importance of obtaining the favour of God in the present life.

There is no more affecting proof, that we are altogether in the hands of God, and are entirely disposed of according to his pleasure, than that, which is seen in our death. He, who removes us from this world, can plainly remove us to any place, and dispose of us in any manner, which he chooses. Dreadful would it be beyond expression, should he make us die for ever, and through out our future existence, make every succeeding death more distressing, than that, which went before it. Dreadful would it be, should he make all our future being a state of unceasing death, both to the body and the soul. With what force and propriety, has our Saviour required us, to fear Him, who is able to destroy both the soul and the body in hell!

As this life is the only time of probation to man; the present is the only period, in which this mighty evil can be prevented. Seize, therefore, this golden season; and, while it lasts, Work out your salvation with fear, and trembling. Think what it will be to die Remember how short life is; how uncertain; by how frail a tenure possessed; and how apt to vanish before we are aware. Feel, that in this short period, if ever, your salvation is to be secured. Remember, that to all the impenitent, the first death comes too soon, and is always a dreadful introduction to a second infinitely more dreadful. If the first death is terrible to you, and to all men; think what it must be, to endure these terrors in endless repetition. Soon, I beseech you, call to mind how soon, the sun of the longest day goes down. Think how often it is lost in clouds, before it has reached the meridian. Count not upon the evening of life. By him, who postpones the business of the day, it will never be done. Awake from the fatal slumbers of sloth; from the deceitful hopes of procrastination; from the benumbing torpor of security in sin. Let nothing stand between you and Heaven. What would you not give to purchase this glorious possession? What exchange for it would you receive? How poor must he be, who through this life possessed the world: and throughout his endless existence was in want of all things! How wretched he, who wallowed in pleasure here, and languished out Eternity in lamentation, mourning, and wo!

4. How poor a portion is that of the wicked.

The portion of the wicked is all received, and expended, during this little life; and is finally terminated by the grave. Its enjoyments are small; they are few; they are mingled with many woes; they are embittered by many disappointments. Many dangers continually betide men of this character; and many fears beset them. Often they are cut off in the beginning, often in the midst, of life; and always before they are ready. On a dying-bed, they are unable to look back, with comfort, on any thing, which they have done; or forward, with hope, to any thing which awaits them. Here their enjoyments bid then a final adieu. All their future being is a long and dreary night, with no succeeding day.

4. With how much wisdom do the Righteous choose their portion. Godliness, says St. Paul, is profitable unto all things, having the promise of the life that now is, and of the life which is to come.

The nature of the case, and the experience of man, furnish ample proof of the truth of this declaration. A great variety of considerations combine their evidence to prove, that a good man is, even in this world, happier than a bad one. External enjoyments may indeed be distributed to either, indifferently, in greater or less numbers. There are cases also, in which either may be peculiarly unhappy. The fair application of the rule is, undoubtedly, to what may be called the average of human life; and, if ap

plie to this object, it will be found unquestionably and universal

Ejoyments, it is to be remembered, are what the mind finds, or makes, them. Plain food is delightful to the palate, by which it is rished; while the daintiest viands are lost upon a sickly appetite. The spirit of a good man disposes him to consider, and enales him to receive, all his enjoyments as gifts from the best of all ends; and to exercise continually, gratitude to that Friend; the most pleasing of all emotions. On this Friend also, he perpetuity relies, as perpetually able, and inclined, to befriend him; as present wherever he is; as knowing whatever he needs; as exercising towards him everlasting loving-kindness; and as having give's own immoveable promise, that all things shall work togeth for his good. This train of considerations, regularly attending whole course of enjoyments, cannot fail to enhance the value of every blessing, in which he shares ; and to spread warmth and ht, and life, around him in his journey towards Heaven.

At the same time, he is at peace with himself. He has submitted to God: he has yielded himself to the Redeemer. The war between his inclinations and his conscience, the tumult of his passions and his fears, has in a great measure subsided. To this state of agitation, has succeeded the peace of forgiven sin, and an approving conscience. The long night of darkness and storm has retired; and a serene and cheerful morning has arisen upon the world within; a happy presage of perpetual day. A mind, at peace with itself, is the only mind at ease: and a mind without ease is ill prepared to enjoy. Whatever good the world gives, must be imperfectly tasted by him, who is unsatisfied with himself, conscious of his exposure to the anger of God, and terrified by expectations of future wo. An exemption from these evils is the first great step towards sincere happiness, and confers a capacity for enjoyment, which, without it, must be for ever unknown. But the present state is far from being a state of enjoyment only. The means of soothing sorrow are at least as necessary to us, as those of enhancing comfort. In this important privilege, the superiority of the good man's choice is perhaps still more conspicuous. Peace of mind blunts, in a great measure, all the shafts of adversity. A strong sense of the universal Government of God, and of his friendship to the soul, change the very nature of afflictions; and transmute them from curses into blessings. At the same time, the Hope of the Gospel, always present to the mind of such a man, administers to him the richest consolation in every sorrow; reminds him daily, that in this life only will he be a sufferer; and directs his eye to that world of approaching peace, and prosperity, where his afflictions will finally flee away.

In Death itself, all these privileges will be his. Hope, particu larly, and peace, will sooth all the sufferings of a dying-bed, and illumine his passage into Eternity. Or should he, as is some