truly if he were mindful of the country from whence he came out, he would have opportunities to return. He has the same allurements and seductions presented to him, as others. But here is the difference; they are alive to them, but he is dead. He has found something infinitely superior; this, by refining and exalting his taste, has weaned him; and he can no longer relish the mean and ignoble provision of former days. Having found the pure spring, he no longer kneels to the filthy puddle. Having tasted the grapes of Eshcol, he longs no more for the leeks, and garlic, and onions of Egypt. The palace makes him forget the dunghill.

make us afraid. Yet there are instances of private and personal wrongs beyond the prevention of law. The carnal mind is enmity against God, and the tongue can no man tame. We have seen servants deprived of their places; and workmen of their emWe ployment; and tradesmen of their custom. have seen wives and children enduring privations, and insults, and outrage. We have seen the follower of the Lamb, bearing his reproach, scorned by his companions, and deserted by his friends-yet acting with decision and consistency, and practically saying, "None of these things move me; neither count I my life dear, so that I but finish my course This, this is the way, and the only effectual way with joy." And why have they not been overcome? of separating the heart from the world; it is to sub- Why have they not partially yielded? They were due the sense of an inferior good, by the enjoyment filled with everlasting consolation, and good hope of a greater. Who would exchange the green pas-through grace. "The joy of the Lord was their tures and still waters for barrenness and drought? strength." Who wants lamps, or even stars, when the sun is up?

'As by the light of opening day
The stars are all concealed;
So earthly pleasures fade away
When Jesus is revealed."

But afflictions of any kind may supply the place of persecution, and try every religious principle.We talk of martyrs. What martyrs have endured, what some Christians have been called in private life to suffer month after month, and year after year a great part of the heart's bitterness perhaps This joy exorcises a man of carnal affection: and known only to themselves! Yet, under bodily anwe are persuaded the efficacy of it is far greater guish, and family bereavements, and the cruelty of to mortify us to the world, than the influence of connections, and reductions in life the most humiliafflictions. Losses and disappointments may sur-ating, we have witnessed them-not raging against prise and confound us, and lead us to lament the instruments, not cursing the day of their birth, not uncertainty of every thing below; but they do not impeaching the providence of God, not charging make us feel their unsatisfactory and polluted na-him unkindly; but looking upward and meekly ture. Even under the pressure of their trials, and saying, "I know, O Lord, that thy judgments are amidst all their complaints, you will often discern right, and that thou in faithfulness hast afflicted me." the disposition of the sufferers remaining unchanged. Not insensible, yet more than resigned-not underAnd if not, how soon after does renewed pursuit valuing the comforts of which they have been stripsucceed deplored deceptions, and men flee to a repe-ped, yet exulting, Though the fig-tree shall not tition of similar experiments, till all the mad career blossom, neither shall fruit be in the vines; the is ended! But the experience produced by the labor of the olive shall fail, and the fields shall yield sight of the cross, and communion with God in no meat; the flock shall be cut off from the fold, Christ, will never allow the world to become again and there shall be no herd in the stalls; yet I will the Christian's end, or portion. If by the power rejoice in the Lord, I will joy in the God of my salof delusion he be drawn astray for a moment, he vation." will soon find that it is not with him as in months past and he will be sure to feel the wretchedness of what he has chosen, compared with the glory of what he has left. And this feeling will serve to recall him. The apostate has no such experience as this to check and turn him. But the backslider has: and see the result-"I will go," says the church, "and return to my first husband, for then it was better with me than now."

Fifthly, We shall see that the joy of the Lord is his strength, if we view the Christian in his sufferings. Here we might lead you back, and call to your remembrance the former times. We might show you the glorious army of martyrs tortured, not accepting deliverance, that they might obtain a better resurrection. We might show you Peter and John, after being scourged, departing from the council, rejoicing that they were counted worthy to suffer shame for his name. We might show you the Hebrews taking joyfully the spoiling of their goods; and men, and women, and youths, severing from their friends who hung on their necks, willing to go to prison and to death. I might show you Bradford, who, when the keeper's wife, weeping, said to him, "O sir, I am come with heavy tidings -you are to be burnt to-morrow; and they are gone into the city to buy the chain:" taking off his hat and laying it upon the ground, and kneeling and raising his hands, he said, "Lord, I thank thee for this honor. This is what I have been waiting for, and longing for."

Such scenes as these, owing to the laws of the land, we are not called to witness. With us, persecution is not national; is not legal. We can sit under our own vine and fig-tree, none daring to

Finally, It is hardly needful to say, this joy of the Lord is the Christian's strength in death. For what but this can be his support then? Then lover and friend must fail him. Then the keepers of the house tremble. Then desire fails. What can nature do here? or nature's light? or nature's religion? But in the multitude of his thoughts within him-and what a multitude of thoughts will beset a dying man!-God's comforts delight his soul. The world passeth away; but the kingdom of heaven is at hand. The outward man perisheth; but the inward man is renewed. He looks at his trembling limbs, and feels his fainting heart. His heart and his flesh faileth: but God is the strength of his heart, and his portion for ever. He looks forward, and sees enough to dismay all mortal courage-but, says he, "my shepherd's with me there." "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me, thy rod and thy staff they comfort me."

And now what says our subject in a way of practical improvement?

-It says, Enquire what your joy is. Is it the joy of the Lord? For there is the joy of the sinner. And we read of the pleasures of sin: these are for a season; and as they are soon over, so they leave nothing but stains and stings behind. We read of the joy of the hypocrite, and are told that it is but for a moment; because at death he must be detected, and may be laid open much sooner. There is the joy of the Pharisee, who trusts in himself that he is righteous and despises others, and even glories before God. Some are said to rejoice in a thing of nought. Such are all worldlings: for all that cometh is vanity; and honors and riches and power

are but to them, as so many toys or flowers thrown the hidden manna-the bread of heaven-angels' into the vehicle, that is conveying the condemned food-yea, more-for criminal to the place of execution.

A

Does it

"Never did angels taste above
Redeeming grace and dying love."

O ye gay dreamers of gay dreams,

How will you weather an eternal night
Where such expedients fail ?"

Now it matters little which of these joys charac terizes you, if you are a stranger to the joy of which we have been speaking. But allow me, in refer- And can you do without this joy? If you can disence to your choice, to remind you of the language pense with it while every thing prospers-what will of Solomon. 'Even in laughter the heart is sor-you do in the day of adversity? If you can disI pense with it in the smiles of youth-what will you rowful, and the end of that mirth is heaviness. said of laughter, it is mad, and of mirth, what doth do, in the decays and privations and depressions of it?" Yes, this is the question-What DOTH it? age? If you can dispense with it in the excitements You have seen what the joy of the Christian can do? of society-what will you do, in the dreariness of solitude? If you can dispense with it in the at-But what doth yours? Does it purify your pastractions of life-what will you do, in the loneliness sions? Does it make you happy alone? afford you any thing like satisfaction? Does it bear of death? If you can dispense with it in a world of you up under the trials of life? Does it raise you engrossment and diversions— above the dread of death and eternity? Has it any constant source? any solid foundation? Is it not the creature of ignorance? Are you not afraid to let in one ray of divine truth upon it? Would not one serious thought of God and of another world I create the fruit of strike it dead upon the spot ? the lips; peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked. Therefore thus said the Lord God, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed; behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit."

who loves and serves him?

-But do you not now feel your need of it? However successful, however indulged, however amused, do you not now feel a void within which this alone can fill-a craving which this alone can relieve-a restlessness which this alone can soothe and calm ? And is it not attainable? Is there not ONE, among all your dissatisfactions and disquietudes, now saying, "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls."

-It says, Your religion is to be suspected, if you are habitually destitute of joy. Here we readily exclude all constitutional cases, such as we have admitted in the former Lecture: there is no reasoning -It says, See how greatly religion is libelled. You from these. We also limit our intimation by obwell know that it is commonly represented as at serving, that it does not extend to that joy which variance with every thing like pleasure; and no-springs from strong confidence, or the full assurance thing can be more injurious than such a representa- of hope. With regard to this, every one whose tion, especially to the young, who are so alive to heart is right with God will prize it and desire it.— happiness. But can any thing be so unfounded and But we have known many who have possessed very false as this vile and repulsive opinion? Surely little of it through life, and yet have given undeGod is able to make a man happy; and is it there- niable proof that they are renewed in the spirit of fore reasonable to suppose that he will suffer one their mind. But this is only one view of the Chriswho neglects and hates him to be happier than one tian's joy, or rather one kind of it. There are other, Has my hoping and and many other sources of sacred delight. There believing that death is the gate of life; that heaven are the pleasures of divine knowledge; the pleais my home; that God is my father; that all things sures of hope; the pleasures of review, in looking are working together for my good; a tendency to back upon the way by which the Lord has led us ; prevent or diminish my enjoyment of the beauties the pleasures arising from attendance on the means of nature, and the bounties of providence, and the of grace; the pleasures arising from congeniality intercourses of life? But if the Scriptures are al- with the things of the Spirit, and which makes it our meat to do the will of our heavenly Father; the lowed to decide, and they contain the judgment of the only wise and true God, we know that wisdom's pleasures arising from the approbation of conscience; ways are ways of pleasantness, and all her paths and the pleasures of usefulness. There are persons are peace. She is a tree of life to them that lay who are ready to exclude themselves from the gladhold of her, and happy is every one that retainethness of God's nation, and yet their eye sparkles with her." And in this testimony every partaker of divine grace acquiesces. It would be in vain to appeal to others. They have not made the trial; but these have. And these will tell you, that they know nothing of bondage. To them his service is perfect freedom. They find his yoke easy, and his burden light. They will tell you that they were strangers to real pleasure as long as they were without Christ; but since their knowledge of Him, their common mercies have been sweetened; their very sorrows have been blessed; and they prefer their own lowest estate, to all the glory and goodness of the world.

-It says, What an inducement is here to seek the Lord and his strength, to seek his face evermore. Joy is a thing to which none are indifferent. All are contriving or laboring to acquire something in which they may rejoice. But here the blessing is. Here A joy soft as the is a joy that deserves the name. ether of Paradise, and pure as the river of life proseeding from the throne of God and of the Lamb

pleasure when they see the prosperity of Jerusalem, and hear that the word of the Lord has free course and is glorified. But are they strangers to the joy of the Lord?

It says, Let this joy be a peculiar object of attention to every Christian-Let him never forget that it is his strength.

If therefore he has lost it, let him not rest till he has regained it. Let him hasten back to the place where he slept and dropped his roll. Let him repent and do his first works.

Though his state be secure, let him remember that his comfort may vary and decline; and therefore let him guard against every thing that may wound his peace, and grieve the Holy Spirit, and interrupt his communion with God.

Some of you know the worth of this joy from the want, rather than from the experience. You are not strangers to the nature of it; but the degree in which you possess it, is far below your duty and

perfect man, and behold the upright: for the end of that man is peace." This accords with our design this morning, which is to view the Christian,

IN DEATH.

There are four things in the dying of the Christian I would call upon you to observe-Its prospect. Its Experience. Its Influence. Its Issue.

I. The PROSPECT IS NOT ALWAYS PLEASING.

II. The ACTUAL EXPERIENCE IS COMMONLY MUCH

INDULGED AND DISTINGUISHED.

a thing that they very much hate and dread, and which daily and hourly occurrences must often obtrude upon them. yet, as soon as the sentiment is felt, all peace and comfort vanish.

-But the difficulty respects the Christian. Why should he be afraid in the prospect? Is not death conquered? and rendered harmless with regard to him? But the serpent may hiss, when it cannot bite. The poisonous fang may be extracted before our eyes, and yet we may feel, at taking the harmless adder into our bosom. There are many Chris

ill. It is OFTENER PECULIARLY USEFUL BY ITS IN- tians whose anxieties and forebodings with regard

FLUENCE.

to death, are only dispelled and destroyed by the event itself. Let us look at the case; and see if we cannot remove a stumbling-block out of the way of God's people. There are several things to be considered.

IV. It is ALWAYS SAFE AND GLORIOUS IN THE ISSUE. I. It is NOT ALWAYS PLEASING IN ITS PROSPECT. There are some indeed who are able to look forward to the scene, not only without reluctance and The fear of death is naturally unavoidable; and dread, but with resignation and pleasure. They must therefore in itself be innocent. The very law contemplate death as their deliverance; their vic- of self-preservation necessarily makes every being tory; their triumph. In all their dissatisfactions averse to danger and injury. All the animal creaand trials they seem to say, "Well; all will be soon tures have a dread of death. In them, this is explained, rectified, completed. When a few merely an impulse, and operates without any disyears are come, I shall go the way I shall not re-tinct apprehension of evil; but in man, this instincturn." Thus Dr. Gouge was accustomed to say, "I tive repulsion has blended with it the result of reahave two friends in the world: Christ and death. soning, and of local attachment, and social love, Christ is my first, but death is my second." Such a and moral responsibility, and reflection, and forecast. Christian may be compared to a child at school. Adam and Eve felt this fear in Paradise. To this The little pupil is no enemy to his book; but he principle the words were addressed, "In the day likes home; and finds his present condition not only thou eatest thereof thou shalt surely die." For this a place of tuition, but of comparative confinement denunciation had been no threatening, had not death and exclusion. He does not run away; but while been viewed by them as the greatest evil. The aposhe studies, he thinks with delight of his return. Hetles themselves, who had the first fruits of the Spiwelcomes every messenger to him-but far more therit, said, "In this we groan, earnestly desiring to be messenger that comes for him. And though he may be a black servant, he says, "Well, he will take me to my father's house."

But such cheerfulness in the prospect is not invariably nor commonly the feeling of good men. When David says, "Yea, though I walk through the valley of the shadow of death, I will fear no evil," he speaks of this anticipation, as an attainment; and intimates that the fear which he was enabled to defy, was much connected with the event

itself.

clothed upon with our house which is from heaven: if so be that being clothed, we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." What wonder, therefore, if ordinary Christians feel the same?

And how much is there to excite apprehension? There is the novelty of the case. For, as Joshua said to the Jews, this is a way they have not gone heretofore. Here their own experience affords Here is a difficulty-not indeed with regard to them no assistance: nor can they derive advantage the unconverted. To them we say, death may well from the experience of others. No one has returnbe the king of terrors-and it is. The dread of ited to "blab the secret out," and tell them what it is prevails more deeply and generally than they are to die. Whhey think of the leaving for ever willing to acknowledge. The apprehension of it of objects to which they have been long accustomoften makes them superstitious and credulous; and ed-The separation from weeping friends-The they find a prognostic of their fate in a dream, in pains, the groans, the dying strife-The destruction the howling of a dog, the croaking of a raven, the of the body-The consigning of it to the lonely ticking of an insect, and a thousand other absurd-grave-The conversion of it into food for worms ities. How eager are they to guard against every Their immediate access into the presence of purity thing that would accelerate the fatal hour. And and holiness-The judgment that follows afterhow sedulously they strive to keep themselves from Doubts of their acceptance with God-Uncertainevery thing that would prove a memento of it. One ties about their future state-Is there not enough of the Kings of France gave orders that death here to try all their confidence and courage? should never be mentioned in his hearing. Catharine, the Empress of Russia, forbade funeral processions to pass the street near her palace, and required all burials to be performed in the night. Many avoid every reference to their deceased relations and friends, as if in tenderness to their memory; while it really arises from an unwillingness to think of an event to which they are themselves equally exposed. The constant effort of multitudes is to banish the thought from their minds, or to hinder "Whistling aloud to keep his courage up." its entrance. The Apostle therefore says, that they Yea, they may even bring their principles over to are all their lifetime subject to bondage, through their deluded interest. For though unbelief and fear of death. Not always actually in it, but liable diversion do not abate their danger, they affect their to it as reading, or hearing; a coffin, or an open-apprehension of it, and make them insensible. A ing grave; an accident, or disease; may urge the subject upon their revolting attention. And it is easy to imagine the wretchedness of such a life: for how hard must it be to keep off from their thoughts

There is one thing more to be taken into the account. Others not only endeavor to avoid thinking of the seriousness of the subject, but in some measure they often succeed. By infidelity, and vain reasonings, and dissipations, they may preserve a kind of composure even to the last. Yea, they may amuse themselves even in death itself, as Hume was, joking about Charon and his boat

man walking upon a precipice is not secure because he is ignorant of his situation; but this ignorance keeps him easy, and laughing, and singing, till he falls off. And thus we are told of the wicked, that

they "have no bands in their death; and their the one was founded on the other. But all this is strength is firm." But a Christian does not turn now over. Now he must have immediate consolaaway from the subject. He must look at it. He tion. But where is he to find it? When he looks must examine its nature, and bearings, and conse- back, he cannot derive it from a well-spent life: quences: and in doing this, he feels much more in and when he looks inward, he cannot derive it from the prospect than numbers of those feel, who are a sense of his pesent worthiness. He sees more ruined by the reality. clearly than ever that he is an unprofitable servant. In all his doings his sins do appear. And what can he do now? He must look to another; and apply to him as he is. He therefore cries,

Be not therefore ashamed of your own feeling, especially to your fellow Christians and to your minister. Do not conclude that it is an evidence against the reality or degree of your religion. Do not imagine that it disproves, or renders suspicious your attachment to the Saviour. "Oh! if I loved him I should long to be with him; and then I should love his appearing; and then I should be able to say, Come, Lord Jesus, come quickly." But you do love him; and you wish to be with him, by wishing full conformity to his image, and the constant beholding of his glory. But you dread the passage. It is thus with the absentee, when thinking of his return. His estate, and wife, and children, are in America: And his heart is there also. Yet when he looks on the vast Atlantic, he shudders and shrinks back. But he does not from hence question his love to them, or his desire to be with them.

We acknowledge however that as believers you stand in a very different condition from others: and you ought to endeavor to rise above the fear of death. And there is enough, if you ever realize it, to produce in your minds a noble confidence. And it does not follow, that what you now feel, you will feel when the season of dissolution arrives.--For, II. The DYING OF THE CHRISTIAN IS COMMONLY

MUCH INDULGED AND DISTINGUISHED, IN THE ACTUAL
EXPERIENCE.

Thus it is said, "The righteous hath hope in his death." The degrees of this hope vary. In some we see this hope contending with fear, and not always able to repel it. In some, it produces a serenity in which the mind is stayed upon God, yet unattended with any higher feeling and pleasure: while some possess and display the full assurance of hope; and have an entrance ministered unto them abundantly into the everlasting kingdom of their Lord and Saviour. Amidst the wreck of nature, these are joyful in glory; and shout aloud upon their beds, as if they were already within the veil. Now we are not going to claim this joy unspeakable and full of glory; or even this perfect peace; or even this supporting confidence, for all Christians in their dying moments. And yet we mean to say, that the highest degree is attainable; and that in general, they are much more favored, as to religious consolation, in death than in life. Here we will not speak of things beyond our reach. Were we to say that the chinks and breaks made in the falling tenement of clay, may let in more light than could enter before-that the believer's nearer approach to the world of glory, may bring him more under its influence and impressions-that when he reaches the borders of the river, between him and Immanuel's land, he may glance the hills, and hear something of the harmony, and inhale the fragrance blown across-you would say, perhaps, and say justly, all this is figure. But there is truth in the dying privilege of the Christian. And four reasons may be mentioned for his superior indulgence at that solemn hour.

First, He has now more of that single and entire dependence on the Saviour, which is so friendly to our relief and comfort. A legal bias is natural to us; and during life, a degree of it prevails, of which the Christian is not himself sufficiently aware. He is searching after something, in which, if he does not glory, he insensibly trusts; and feels his hope varying often with his attainments, as if

"A guilty, weak, and worthless worm,
Ön thy kind arm I fall;

Be thou my strength and righteousness,
My Jesus, and my all."

And a satisfaction is experienced, which was only
hindered before by unbelief.

Secondly, He is then urged to come more conclusively to a judgment concerning his state. He must, indeed, have often examined himself before; but he never felt so pressing an excitement as he now does. He can comparatively neglect it no longer. He now must know how matters stand between him and God, for they will soon be found unalterable. And if his condition was an unsound one, the exploring of it would be the way to alarm him, and not to tranquillize. But his state is good; and ignorance is the only cause of his suspicion and disquietude. Let this be removed, therefore, and let him see things as they truly are, and his trembling hope is confirmed. His fear before was needless, for the house was safe, and able to abide the storm. tion, he knows its security and permanence; and But now, having been driven to inspect the foundacan rejoice because he sees that it is founded on a rock.

And

Thirdly, He then needs peculiar support and consolation; and the Lord deals with his people according to the principles of the truest friendship. He is with them most, when they most require his presence. "I will be with him in trouble." He is always with him, for he hath said, "I will never leave thee, nor forsake thee." But the meaning is, that he will be with them then pre-eminently. where is the believer who, in passing through life, has not had more of his manifestations and influences and comforts, in his sufferings, than in any other circumstances? But what an hour is here! when he gathers up his feet into the bed, and turns his face to the wall; and Satan for the last onset comes down, having great wrath, knowing that his time is short! But the Lord he has trusted and served will draw near at his breathing, at his cry. He will whisper into his very soul, "Fear not, for I I will strengthen thee; yea, I will help thee; yea, I am with thee; be not dismayed, for I am thy God: will uphold thee with the right hand of my righteousness." And what is the result? "Whom have I in heaven but thee? and there is none upon earth I desire beside thee. My heart and my flesh faileth; but God is the strength of my heart, and my portion for ever."

and communications which would have made undue Lastly, He can then safely receive those discoveries impressions before. For every thing there is a season; and the believer must be prepared for his work, as well as his reward; and for his duty in the way, as well as for his blessedness at the end. Our present conditions and stations are appointed us by the Lord; and while we are in them, their claims inust not be despised or neglected. But if we are to regard our natural connections, and our civil and se-~ cular concerns, and the preservation of our health and life, we must be attached to them, and feel a degree of interest in them. Yet there are measures of knowledge and comfort, which would so powerfully affect us, as to draw us away from earth, and