influence him to work out his salvation, yet it is not so clear as to produce in his mind an abiding conviction, that to depart and be with Christ is far better than to dwell in a world where sin and sorrow are ever assailing us. There are periods when Christians do experience this conviction; when the mind's eye is intensely fixed upon things not visible to the bodily organ; when there is an abstraction from earthly concerns; when sin, and vanity, and sorrow are forgotten or remembered only to be exhibited in strong contrast to all that is opposite to them; when the period is anticipated at which God shall wipe away all their tears, relieve them from all spiritual as well as natural evil, and receive them into a state of glory and happiness which shall never end. Such are the scenes upon which the Christian's mind sometimes dwells with an intensity of meditation, which subdues in him the too strong love of life, and which nourishes the earnest desire of immortality. Such cannot, however, under ordinary circumstances, be his uniform or even habitual frame of mind. At other times, although there should be no diminution of religious zeal or pious feeling, there will be an obscuration of the views which faith had presented; and in consequence, the want of that entire willingness of which we have spoken, to encounter the closing scene of life.

But in addition to the reasons derived from the

obscurity of faith, there are others which induce a wish to be established in our present possessions. A certain portion of good is allotted to us in life. It is natural for us to employ it in such a manner as will most minister to our gratification. But to enjoy felicity in its highest degree, there must be no reference to its interruption or termination. The occurrence of such an idea will inflict positive pain, or, at all events, diminish our pleasure. For this cause, although we may have a higher happiness in prospect, we had rather repose ourselves in the confidence of possessing a present inferior good, which we hope is to be permanent. We are the more prone to do this, inasmuch as the heavenly inheritance is not to be obtained without previously encountering many and serious calamities, and without the intervention of the gloomy period of death. The man destitute of earthly comfort and harassed by the ills of life, who has hope of a happy immortality, may long indeed for the ending of his probation here. But those who are at ease in their possessions, even although the inheritance of heaven may be theirs, have their aspirations after its enjoyment checked by the consideration of the thick darkness which must precede the revelation of eternal day.

These are some of the reasons why men, religious as well as irreligious, are generally disposed to take up their rest in this life, and to indulge the hope

that their days shall be multiplied as the sand. But how unwise is this conduct; how fallacious this hope, must be exceedingly obvious to every reflecting mind. What is daily occurring in the world should afford us instruction on this subject. We may visit the mansion of joy and behold shining faces indicating hearts free from care and full of pleasure. The circle of friendship is complete. Each is happy in rendering others so. In the consciousness of present happiness, any change of condition is unthought of. And yet how many thousand occurrences are there which may reverse all these appearances. An hour may suffice to bring on gloom, and sorrow, and the withering of all their hopes.

We may behold an individual confident of life, exulting in worldly distinctions, abounding in wealth, reaping every gratification, and we shall to-morrow see him not again. He has passed from the land of the living. His distinctions have not profited him. His possessions he has left to others. His enjoyments on earth have come to an end.

Such things in regard to others come under our daily observation. Such we may reasonably anticipate for our destiny, judging of the future by the past. Our own experience, although less extensive, perhaps less striking, is in no respect deviating from the general experience of mankind. It may have been the peculiar felicity of some of us, never

to have felt the agony connected with the loss of a loved benefactor or highly cherished friend. We may, indeed, never have encountered any signal calamity. Yet there has been enough even in our lot in life, favorable as it may have been, to show that entire security is not characteristic of any human condition. There have still been occasional events, which have deranged our plans, frustrated our hopes, and disturbed us in our enjoyments. And these lesser evils may serve to admonish us of those which are greater, but which also enter into the general dispensations of God to man.

Yet, notwithstanding all these monitions, men rarely attain to true wisdom in regard to this matter. Many will take up their portion in this life; and others who are free from this folly, attach too much importance to temporal happiness, and calculate too strongly upon its continuance. Such a state of things is to be deplored-for calamity, being unexpected in its occurrence, is tenfold more severe; and those who are too well satisfied with their present, will not be sufficiently solicitous about their future condition. The means for obtaining entrance into a future state of happiness, will be overlooked by one who has no object nearer to his heart than the rendering his present condition a permanent one. And they who are persuaded that their most valued treasure should be laid up in heaven, will, under these circumstances,

find it difficult to have their affections so entirely there, as would naturally arise from this conviction.

In reverting to the statements which we have made, the inquiry may arise-Why does the Almighty render human happiness thus uncertain and perishable? Why, although our days are numbered, are we not permitted, during the period, to rest in peace?

This was the subject of the humble expostulation which Job addressed to his Creator. With a similar feeling, it may now be urged by the pious; and with intentions very different, by the profane man.

The inquiry is not why men are subjected to the necessity of death. This is a more general consideration than the one now before us, to which we shall not make any reference. But the question is, why life is not merely short, but often miserable ; why it is that we are not to look alone to the grave as the destroyer of our earthly happiness, but that we find it continually marred by many other unforeseen circumstances.

In regard to the wicked, we may say that this is a portion of their punishment-that the wages of sin is not merely death, but all the variety of ills which flesh is heir to. But what shall be said concerning the righteous, who are oftentimes more in trouble than others? In general, we conclude, that although guilt may be forgiven so far as respects the consequences of it in another world, yet entire