give us sensible proofs of his love, by transporting us to heaven and receiving us to a contemplation of his glory. But our natural reason presents obstacles to this persuasion. It tells us, that if God had such love for us, and intended to favor us in such a manner, he would not permit us to fall into a state equally sad and deplorable as that in which we find ourselves. He would deliver us from pain and uneasiness, and from death itself. As there is nothing in our outward condition which distinguishes us from the most abandoned transgressors, it would persuade us that we vainly imagine God will distinguish us in other things, or that he entertains for us all those sentiments of tenderness and benevolence of which we flatter ourselves as secure.

Nothing but faith can persuade us to the contrary of these suggestions, in discovering to us that every thing which reason presents to us to cast us into despair, consists only in simple probabilities, which it would be absurd to prefer to immutable truth, and to the full and entire certainty of the Word of God, which so expressly asserts the contrary, by teaching us that the dearest objects of the Divine love, those who are destined for the most exalted glory, are not exempt from the same sufferings and griefs, nor generally from the same temporal evils, as the objects of his hatred; and that the characteristic marks by which the former are distinguished from the latter consists not in external or sensible appear

ances.

On the other hand, conscience terrifies us by reproaching us for our sins, and menacing the judgment of God, before whom we are destined to appear immediately after death. It tells us that we are such grievous sinners, that we cannot but fear being condemned by our Judge, who will weigh in his just balances all that we have done, from the day of our birth to the present moment. Thus, far from receiving hope from such a view of our future state, we are only thereby terrified and thrown into still greater consternation. This mode of reasoning appears very plausible, nevertheless faith delivers us from it. It restores serenity to the heart by persuading us of the truth of those promises which God has made in his Word, assuring us that “ he desireth not the death of a sinner, but rather that he may turn from his wickedness and live;" that “though our sins be as scarlet, they shall be white as snow ; though they be red like crimson, they shall be as wool :" that “ if we confess our sins, he is faithful and just to forgive us our sins ;" and that “the blood of Christ cleanseth from all sin.” Hereby we discover what in such a crisis is the

use of faith. Hence also it is that the Scriptures speak of dying in faith, when they would describe the death of the righteous. "These all died in faith," says the Apostle when speaking of the patriarchs: and CHRIST in the same sense exhorts the angel of the Church of Smyrna "to be faithful unto death." On these grounds, moreover, St. Paul, when he would point out to us the reasons he had for expecting all that glory which God has reserved for his dear children in heaven, considers it sufficient to say, "I have fought the good fight, I have finished my course, I have kept the faith;" concluding hence, that "a crown of righteousness" was “laid up"

for him.

This view explains to us also that expression of the Holy Spirit in the Apocalypse, where, to distinguish those who die holily, he simply speaks of them that "they die in the LORD." For who does not know that it is faith which unites us to this great Saviour; which makes us to become

66

one spirit ;" and to be "planted together with him':" as says the Apostle, "that CHRIST may dwell in your hearts by faith." This also explains his words on another occasion,-"That I may be found in him, not having mine own righteousness, which is of the law, but that which is by the faith of JESUS CHRIST." Finally, the

same truth is conveyed by our Saviour's charge“Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately.” (Luke xii. 35, 36.)

CHAPTER VII.

THE HOPE OF A BLESSED IMMORTALITY IS NECESSARY TO A

DYING PERSON.

.

Nothing is of greater moment to a dying person than the hope of all that glory and felicity which is reserved for the Christian in the life to come. This sustains him amidst all the infirmities of nature. By this means death, which otherwise would be so frightful, may become desirable, since in fact it leads us to dwell less upon what it is in itself, than on those eternal blessings, the possession of which it would accelerate. But not to be misunderstood upon a subject which is so very important, it is to be remarked, that the glory of heaven may be the object of our hope, in two very different ways, absolutely or conditionally. We hope for it conditionally, when we assure ourselves of its possession in the practice of all those things which God requires of them to whom he promises it; and this hope is the necessary and inseparable consequence of a genuine faith. For how can we be persuaded of that which God has revealed in his Gospel, as we must of necessity in order to