and the result of an immediate act of him alone; a fact in which his hand is seen, and his pleasure expressed. It is therefore a direct expression of the views which he forms of the human character. That we should leave the world in some manner or other may not unnaturally be regarded as a necessary event in the providential system; necessary, not for its own sake, but for the sake of other events, to the existence of which it is indispensable. In this view, it may be considered as no testimony of the approbation or disapprobation of God. In this view, death may be considered merely as an expression of the Divine pleasure concerning something beyond the present world; some future purpose, to which our removal is a necessary introduction. But the manner in which we are actually removed, the circumstances which now attend our departure, are plainly unnecessary to the removal itself, and to any allotments which are destined to us beyond

the grave.

Were all mankind to leave this world as Enoch and Elijah left it; or were they, without pain or sorrow, to drop these corruptible bodies, and be invested with those which are incorruptible, immortal, and glorious; their exit would be justly considered as a most happy omen, that they were destined to a future state of favour and enjoyment. All men would say, with unanswerable force, that these splendid and auspicious circumstances were indubitable proofs of the Divine pleasure; proofs that God regarded us with kindness only, and intended that we should be only prosperous in the coming world. In the same manner, and with the same evidence, we are compelled to conclude, that the gloomy, distressing circumstances with which we are conveyed out of time into eternity exhibit the anger of God against our race, and forebode a melancholy reception in the world whither we go. The long-continued decays, and the violent diseases with which our removal is accomplished; the wasted strength, the corrupted frame, the livid aspect, the enfeebled understanding, which precede our dissolution; the struggles, the convulsions, the fears, the agonics, with which we give up the ghost; are certainly, to the eye of just consideration, strong intimations of the manner in which God regards our conduct here, and of the treatment which we are to expect from him hereafter. So far as his designs can be learned from this dispensation,

no such reception can be expected from him as will support a trembling mind, just ready to enter the regions of future being. On the contrary, a fearful looking for of judgment, and fiery indignation,' must naturally alarm every child of Adam, while bidding adieu to the place of his probation.

It is not here intended, that death in any form or circumstances is an expression of the views which God entertains concerning a given individual. It may be true, it undoubtedly is, that death in some instances is so conducted by the providence of God, as to exhibit the manner in which individuals are regarded by him. There is a peace in death, on the one hand, and a horror on the other, sometimes existing, which, when taken in connection with the preceding life, may be fairly considered as disclosing the favour or the anger of God. But the observations just now made respect death merely as a general dispensation to mankind; as an expression of the views which God forms of our common nature. With this reference, the doctrine here urged will be seen to be just, as well as highly important. He who duly considers it will easily discern that, if he would form rational hopes of future good, he must found them on something entirely different from the natural character, or the usual conduct of man.

Should it be objected, that death is only a necessity of our nature (as ancient philosophers chose to consider it,) and that therefore no such conclusion can be drawn from it; I answer, that our nature itself is not necessary; but might have been changed with infinite ease, by the mere pleasure of God. I answer also, that none of the actual circumstances of death are at all necessary, any farther than that his pleasure has made them so; for with infinite ease he could remove all men from this world, as he removed Enoch and Elijah.

III. Death arrests mankind at every age of life.

This is undoubtedly one of the most mysterious dispensations of Providence with which we are acquainted. God, we certainly know, does nothing without a sufficient reason. But we can allege, we can devise no reason, why children should be created, and close their eyes in death at the very moment when they first open them upon the light of the living. The agonies of the cradle-agonies suffered by a being incapable of having done good or evil—are wholly inexplicable by man;

and leave the serious inquirer in a state of absolute suspense and perplexity. This perplexity is rendered still more distressing, when we reflect on the apparent usefulness of their existence here, both to themselves and others; and the apparent want of any sufficient end for which they were created. It is not intended, that no apparent end of their being exists; but that none satisfactory to the human mind is visible in the circumstances which attend them. The very mysteriousness of the fact is one useful thing; and will contribute to persuade us, that we ought readily to believe other mysteries which are of great importance. He who admits the providence of God, and acknowledges wisdom and goodness to be the source of it all, will see in this event abundant reason to determine, that the mysteries of the Gospel are no objection to its truth or revelation. Mysteries are no more an objection against the Gospel, as a work of God, than against creation and providence, as works of the same great Being. That the dispensation in question is a work of God, cannot be doubted. That a revelation from him should resemble his other works, and be mysterious in some such manner as they are mysterious, ought to be pre-supposed. All the works of the same Being ought certainly to be expected to sustain the same general character; and all the works of an infinite Being must, especially as they are formed for purposes boundless in their nature and extent, be incomprehensible by us, who are of yesterday, and know (comparatively) nothing.' Our proper business is therefore to trust, where we cannot know; and in both cases humbly and devoutly to adore.

IV. Death terminates the probation of man.

That death ends our probation, so far as this world is concerned, I shall not be expected to prove. That there is no probation beyond the grave, is evident from the fact, that such a state is never mentioned in the Scriptures. Every thing which is said in them concerning futurity, exhibits it only as a state of reward. To this object they conduct us; and then close their communications.

But this is not all, nor even the chief proof of the doctrine. In Eccl. ix. 10, we are informed, that there is no work, device, knowledge, nor wisdom, in the world of departed spirits, whither we go.' The work here mentioned is plainly the work

of salvation; and this it is declared cannot be done. Hence Solomon exhorts us to do this work with our might,' while we are in the present world.

In Acts iii. 21, St. Peter says concerning Christ,' Whom the heaven must receive, until the times of the restitution of all things.' But Christ we are elsewhere informed, will come a second time to judgment. At this time then all things will be restored, which will ever be restored. The present heavens and earth will then pass away,' and be succeeded by 'new heavens and a new earth,' in which righteousness will dwell' for ever. But we are abundantly assured, that, at this period the everlasting rewards of the righteous and the wicked will commence. There will therefore be no future

probation.

In John ix. 4, our Saviour says, The night cometh, in which no man can work:' that is, the season of which death is the beginning, and eternity the continuance. All the probationary work of man therefore is ended when death arrives; and will never be resumed.

V. Death ends the enjoyments of the impenitent.

'Son,' says Abraham to the rich man, remember, that thou in thy life-time receivedst thy good things.' This was said to a man in the future world, immediately after his death; and said by a glorified spirit. It was said to a man humbly and - earnestly asking for a drop of water' only; the least good of which we can form a conception. It is alleged also as a reason why he must not expect even this little good. What is this reason? It is, that he had received all his good things on this side of the grave. The list of his good things was therefore completed.

Of these enjoyments some such men have more, and some less. All, however, have very few compared with the necessities of a rational and immortal mind; although each has many when compared with what he deserves. But whether they be few or many, they all exist in the present world only. Beyond the grave every such man will find eternity destitute of all good to himself.

VI. Death terminates the sufferings of the righteous.

'And likewise,' says Abraham to the rich man, and like

wise Lazarus evil things; but now he is comforted.' When Lazarus finished his earthly existence he bade adieu to his last sorrows: all that now remained for him was comfort. The prospect before him was only bright and glorious; the unclouded morning of eternal day. 'God' now began to wipe away all tears from his eyes; and the Lamb to feed him, and to lead him to living fountains of water.

Good men in this world, although never punished according to their desert, suffer in many instances long and severely. Sometimes they have trial of cruel mockings, and scourgings,' sometimes of bonds and imprisonments.' They have beenstoned, sawn asunder, tempted, and slain with the sword.' They have wandered about in sheep-skins, and goats-skins, being destitute, afflicted, tormented;' and have been compelled to find a refuge in desarts, in mountains, in dens, and in caves of the earth.' Even where these dreadful evils of persecution have not been undergone, they have still encountered severe distresses from sickness, pain, poverty, bereavements, melancholy, desertion, and many other calamities incident to our unhappy state. How delightful must be the remembrance to every such sufferer, that these distresses constitute his whole portion of woe. Few things can more effectually contribute to prevent him from fainting, when he is rebuked, or persuade him to run with patience the race which is set before him.' Let every Christian then bow submissively to the chastisement of his heavenly Father; and sustain himself under every trouble with the full assurance, that his sorrows will soon have passed away for ever.

VII. The termination of human life is wisely appointed by God.

Life is long enough for the sinner, and for the saint. Seventy years are a sufficient period to try the character. Were the sinner to continue longer in the world, he would still be equally hopeless, and more guilty. Habits of wickedness, strengthened through so long a period, admit neither of removal, nor of hope. Whither shall we go to find penitence, after this period is passed? The antediluvian world was immensely more wicked than the present, because men lived a thousand years. Their plans of sin were vastly more extensive, their sagacity in pursuing them greatly superior, their