"his course with joy, and the ministry which he "had received of the Lord Jesus, to testify the "gospel of the grace of God."

Was he not then a perfect character? Hear his own words in this epistle: "Not as though I had "already attained, either were already perfect: "but this one thing I do; forgetting the things "that are behind, and reaching forth to the things "that are before, I press toward the mark."

He knew himself to be far from perfect, according to the demands of the divine law, the holiness of angels, or the perfection of the man Christ Jesus. He exceedingly hated sin, and longed after perfect holiness; but, not being able to reach what he longed after, he cried out amidst all his attainments, " O wretched man that I am! who “shall deliver me from the body of this death ?” Amazing! Surely, say some, St. Paul does not speak of himself, but of some other man! My brethren, had we as much spiritual knowledge, as holy a taste, as tender a conscience, and as much humility, as the apostle had, we should better understand, and enter into his views and feelings, in this remarkable portion of scripture.

If, however, he had attained to that degree of devoted obedience to Christ, zeal for his glory, and delight in his service, which has been described, was he not tempted to self-preference, and to trust in his own righteousness? My brethren, self-righteousness is pride; but humility is a principal part of holiness: and can increasing humility render the Christian proud? Love of Christ, and a proper state of heart towards him, are essential to holiness, especially that of a redeemed sinner : and can the Saviour become less precious in any

respect to him, as he becomes more holy? It is probable that no man on earth ever entered more fully than the apostle into the meaning of those words in this epistle, "I count all but loss for the "excellency of the knowledge of Christ Jesus"that I may win Christ and be found in him—

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having the righteousness of God by faith :" yet the enraptured host before the throne, who, perfected in holiness, sing, "Worthy is the Lamb "that was slain," enter still more deeply into the import and force of them, than even the apostle himself did when imperfect here on earth.

It will, I doubt not, be allowed that Christianity is for substance what it was of old: and, if so, no man is a real Christian, who is not, at least in the habitual aim and purpose of his heart, and the general tenour of his conduct, a follower of the apostle in this particular. Yet few, very few, indeed, can adopt his words, "To me to live is "Christ," in that strong meaning, and with that full propriety, with which he used them. And, though it is not improbable that the subject has reminded many present of our dear departed friend, yet even he would have been very far from applying the words to his own case, without many concessions and deductions. The connexion, however, between the two parts of our text is inseparable: no man can reasonably hope that death will be gain to him, any further than he has a consciousness, and can give good evidence, that "to him to live is Christ." Let no man then deceive himself; as all do who expect the Christian's crown, while they neither bear his character, nor sustain his conflict. I proceed therefore,

II. To consider the other proposition of my

How

text, "To me to die is gain." "To die!" much is contained in these short words! We often speak and hear them with little attention or emotion yet who can express their momentous and awful import? To die is at once to be torn from all the possessions, distinctions, enjoyments, and endeared connexions of life! to lose in a moment every thing that a man has contrived and laboured for all his days. To die renders his genius and wisdom, his exertions and success, of no further avail to him. It rends asunder the bonds of friendship and the nearest ties of relationship. It separates the parent from his child, the minister from his flock, the wife from her husband the friend from him who was to him as his own soul. Till death us do part' is an affecting memento, even when we enter into the conjugal relation, how it must at last be dissolved. And can death be gain?

To die is to suffer either lingering and tedious pain and languor, or the acute, and in general、 more dreaded, anguish of sudden or violent dissólution. These bodies, which we are too prone to idolize, must then become lifeless clay, a prey to corruption and the reptiles of the earth. "Dust "thou art, and to dust shalt thou return." The countenance, which was scarcely ever beheld without sensible pleasure, can then no longer be endured. 66 Bury my dead," even my beloved Sarah, "out of my sight." And can death be gain? "The living know that they must die :" and the forebodings of the approaching certain stroke, con

nected with the uncertainty of the time, form too important a part of its terrors to be passed over in silence: especially as the great business of life, to numbers, is to exclude reflection, and to escape these forebodings.

But further," Man dieth, and where is he?" To die implies also, in this view of the subject, ideas from which the mind naturally revolts. Few, very few, can escape the conviction of a retribution beyond the grave. Even profligates, blasphemers, and avowed infidels, on some occasions, betray their distrust of their own principles, and shew that they dread something beyond the grave. What that something is cannot be known without revelation: but, as the worst evil that we know of comes on us all in this world, the uncertain conjecture is replete with terror.

It is not for man to know, except by revelation, whether a God of infinite justice will shew mercy to criminals; or whether he can do it without dishonouring himself; and in case he can and will pardon, to what extent, and in what way, inercy shall be exercised. When excess has ruined a man's constitution, or extravagance has squandered away his estate, repentance itself fails to reinstate him in health or in affluence: and the delinquent against the laws of his country is not entitled to a pardon by repenting, but must notwithstanding atone for his crimes by suffering the denounced penalty, unless his sovereign by an act of free mercy prevent it. How then can we attain any confidence that repentance will ensure forgiveness from God, or exempt us from future punishment?

In this state of uncertainty, which would excite

more anxious inquiries, if it were not for the inconsideration and presumption of mankind, revelation addresses us: yet many of its declarations which first awaken the attention of the careless, are suited exceedingly to increase the alarm. "The wrath of God is revealed from heaven against "all ungodliness and unrighteousness of men." "It is appointed unto men once to die, and after "death the judgment." "The wicked shall be turn"ed into hell, and all the people that forget God." "Cursed is every one that continueth not in all

things written in the book of the law, to do "them." "6 Depart ye cursed into everlasting fire, "prepared for the devil and his angels." "These "shall go away into everlasting punishment; "where their worm dieth not, and their fire is not " quenched."

"Life and immortality indeed are brought to

light by the gospel: " but, till that gospel is understood and embraced, the assurance that the soul is immortal, that the body shall rise again and that there will be a future judgment, and a state of eternal retribution, must excite increasing apprehensions, in all who duly attend to the important subject and compare their lives with the holy law of God.

Viewed, therefore, on every side, death is "the king of terrors" to all but the true Christian; and not to fear death, when its consequences are duly weighed, is more properly to be termed madness than courage. Indeed deliberate superiority to the fear of death is far less common than may be supposed. There have been military men, of most approved courage, who were free to own that this