death with unconcern. Thousands, too, who perish by disease, die without concern, because they die without knowledge and without reflection. But to die, with a competent knowledge of our relation to God, and of our violated obligations-to die in a rational state, where op portunity is given for full reflection, and the anticipation of death; and to die peacefully and triumphantly in such circumstances, is a victory which few obtain. Mr. P. was one of those happy few. The whole scene of his death was remarkably calculated to inspire the Christian with confidence in a religion which could operate in such a manner-it was exhilarating. A skeptic must have been silent, overawed, and com. pelled to own, the presence and consolation of a power more than human.

The writer of this sketch was present, and made it an object to discover, if possible, what it was on which his dying friend leaned for support, and whence his comforts flowed. He ascertained to his full satisfaction, that it was not a confidence in his own character, or works, which inspired him with the hope of acceptance. No one could have a deeper sense than he of guilt and ill-desert. It was the theme of his conversation, his prayers, and his thoughts. The expression which has already been quoted, affords a fair specimen; "When I look at myself, I despair; but when I look at Christ"His heart was too full to finish the sentence, but what reader cannot understand his meaning? It was through the merits and sufferings of Christ alone, that he ventured to entertain any hope

of acceptance. All was darkness, the moment he ceased to look at the Savior's glory. The only use, which he appeared to make of having been devoted to the service of God, in any measure, was, to gather from it evidence that God had begun a work of grace upon his heart.

Let those who hope to die in peace, examine and see whether they possess such a religion as this. It has been the support of multitudes of dying saints; and nothing can be more congruous than the transition from such views and such a temper on a dying bed, to singing in the heavenly world, that exalted song, "Thou wast slain and hast redeemed us to God by thy blood!"

It is not unworthy of remark, that the truths on which the deceased dwelt with peculiar satisfaction, or from which he derived comfort, were those fundamental truths in the gospel, which are accessible to the lowest as well as the highest ranks of men, to the ignorant as well as the learned. By this it is not meant, that the ignorant can explain or defend them, as the learned may; but that they are such objects of faith as may be proposed intelligibly to them; and not speculations which, although truths, cannot be understood without an extensive acquaintance with the subtleties of metaphysical theology. Is it not one important method of ascertaining what truths of the Christian system are fundamental, to ascertain on what truths an intelligent, rational, dying Christian dwells, in order to find support and hope? And judging in any measure by this rule, may we not conclude, that there are

many speculations, which, although true, are not essential to the religion, the hope, and the peace of the Christian?

The reader of this sketch should not forget, what poignant sorrow Mr. P. exhibited on his death-bed, for his want of zeal and activity in the service of God. Let Mr. P.'s life, in this respect be compared with that of most professing Christians, and they will see much reason to blush for themselves. If then he spoke and felt thus, in view of his deficiences, what shall be the case of those, who are far inferior to him in every Christian grace and virtue? Can they expect peace, if they retain the use of their reason, when they come to the verge of the eter nal world, and are speedily to appear at the tribunal of God? Although the Gospel does not establish our hopes of salvation, on the merit of our works, it does not allow Christians to hope for salvation, who are not "careful to maintain good works." Faith without works is dead. In just such proportion as a man neg lects active piety, he prepares the way for bitterness of heart, for darkness and despondency, even if he be at last accepted. Let those, then, who mean to die in peace, be diligent and fer vent in the active duties of religion. Their whole lives ought to be regarded merely as conse. crated to the service of Christ. Christians are bought with price, they should therefore glorify God with their bodies and their spirits which are His.

a

Those young men who are devoting themselves to the study of theology, whether friends or classmates of Mr. P. or others, VOL. XI.

may learn some instruction from his admonitions and example. Nothing can be more appropri ate or important than his exhortation. "Make it the business of your lives, of every day-to grow in grace, and to live near to God; to be very frequent in secret prayer. Do not study for honor, or applause; but for God." Such is the advice of one standing on the confines of heaven, and viewing these subjects, as it were, in the light of eternity. Such are the feelings which this situation inspires. Are they not right views and feelings? Our consciences must approve them. They enter, too, into the very basis of the ministerial character. Of what worth to the church is a minister, who does not live near to God, and abound in secret prayer? Or what else but a selfish, ambitious man is he, who studies for honor and applause.

The want of fervent piety, and the indulgence of ambitious feelings have occasioned most of the mischief that the church has ever suffered from her teachers. In what points could their dying brother have given more important advice?

Those, who hope to die as he did, must follow it. Happy the churches of Christ, when her ministers shall all live near to God, and when the great object of all their studies and efforts, is to promote the cause of Christ.

The death of so promising a youth as Mr. P. is apt to inspire one with a kind of anxious, and inelancholy concern for the church. What, we ask, will become of the church, when such burning and shining lights are extinguished, almost as soon as

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they are lighted up? But despondency for a moment would be criminal. Is not the same God who removed him, able to make his place good by others to fill it? Look at our colleges, when tempted to despond, and bless God that he has sent them times of refreshing from his presence. Many able and faithful pastors are, it may be confidently hoped, to be raised up from these

Seminaries, to supply our destitute churches, and carry the news of salvation to the heathen world. In contemplating the character of the amiable youth, who is the subject of the above sketch, the wish cannot be suppressed, that his spirit may rest upon them, and that in all important respects they may resemble him, his feeble health and early death excepted.

CHRISTIAN ATTAINMENTS.

It is a received opinion that the holiness of saints continually improves from its first commencement to its final perfection in glory. The opinion that grace is progressive, appears to be supported by the metaphors by which it is represented in the holy Scriptures. The parables of the mustard seed and leaven, Matt. xiii, 31, 33, are probably designed to represent the nature of grace in saints equally with the progress of Christ's kingdom in the world. The shining light, Prov. iv, 18, which shines more and more to the perfect day, the well of water springing up to everlasting life, likewise illustrate the same truth. The apostle affirms, 2 Cor. iii, 18, that Christians beholding as in a glass the glory of the Lord are changed into the same image from glory to glory. If the sentiment, then, that grace in saints is progressive be correct, it may be useful to inquire in what this improvement consists? Upon this it may be observed,

1. Saints improve in spiritual

knowledge. Accurately considered, such knowledge comprises all gracious affections and holy enjoyments. As saving knowledge radically consists in a spiritual discernment of the holy beauty of divine objects, it implies the affection and complacence of the heart in those objects, and those holy enjoyments which necessarily result from the exercise of such affection and complacence. To consider these separately, however; one essential article in which saints improve, is in spiritual discernment, or a sense of the holy beauty of divine objects.

First; Their apprehensions of divine objects are more pure. In the first apprehensions of those who are savingly illuminated, especially if they be instantancously perceived, there is much alloy. All the perceptive faculties, the imagination, animal passions and even sinful af fections blend themselves with the gracious apprehensions of the soul, producing a confused mixture of imaginary, animal, sinful and spiritual sensations; but afterwards, as gracious appre

hensions are renewedly exercised, imaginary and animal views subside and spiritual conceptions are more refined and pure. Secondly; Their apprehensions of divine objects are more distinct. In the commencement of saving illumination, the subjects are in a condition very similar to the person who looked up and saw men as trees walking. Their conceptions of divine objects are very indistinct and confused; but as imaginary and animal sensations subside, and their spiritual senses are exercised, they more distinctly discern good and evil. They have more distinct views of the glory of God's character, the excellence and perfection of his govern ment, the beauty of holiness, the malignant nature of sin, the guilt of sinners, the all-sufficiency and glory of Christ, the mysteries of redemption, the purity of heavenly enjoyments, and the infinite terribleness of everlasting destruction from the presence of the Lord.

Thirdly; Their views of divine objects are more extended. Not only is their conviction of the divine existence increased and confirmed, but their conceptions of it are enlarged. They more extensively apprehend the immensity, the infinite greatness of God; the universality and presence of his existence; his incomprehensible agency in sustaining, directing and controlling all subjects and events; his infinite purity and aversion to sin; his inflexible justice in rendering to every man according to his works, and his universal goodness in opening his hand and satisfying the desire of every living thing; the spirituality,

equity and extent of his holy law; the exceeding sinfulness of sin; the deep and awful depravity, blindness and perverseness of the human heart; the guilty, mis erable, and, in itself considered, hopeless condition of sinners; the absolute necessity of a Savjor, the glory of Christ, and his infinite ability to save; the adaptedness of the Gospel to all spir itual and saving purposes; justi fication by faith and the privileges of believers; the absolute necessity of the supernatural agency of the Holy Spirit to renew and sanctify the souls of men; the entire dependence of the renewed upon God to perform the good work begun in them unto the day of Jesus Christ; the vanity of the world and the importance of laying up treasure in heaven; and summarily, the rich variety of divine truth, the system of Christian doctrine and duties revealed in the word of God. By instruction and pious meditation are their views of divine objects continually extending, and they increase in wisdom and spiritual understanding.

2. Saints improve in gracious affections.

Their holy affections become more regular and intense. These always harmonize with their. spiritual apprehensions of divine objects. The more correct and extended their apprehensions of the greatness, majesty, holiness and glory of God, the more profound their reverence and fear of him, and the more fervent their love to him. The more distinct and capacious their views of the wisdom, rectitude, universality and perfection of his administration, the more cordia! their confidence in it, and

the more unreserved and cheer ful their submission to it. The more correct and extended their views of the spirituality, equity and perfection of his holy law, the more will they respect and delight in its holy precepts, the more distinctly will they appre hend the infinite turpitude of sin and the equity and terrible. ness of the punishment connected with the commission of it; the more vile and odious will they appear in their own eyes, the more sensibly will they realize the absolute necessity of an infinitely all-sufficient Savior, the more glorious will Christ appear, and the more important and inestimable the blessings purchased by his death; the more active will be their faith and the more vigorous their hope, the more highly will they appreciate the holy religion of the Gospel, and the more ardent ly will they desire that all their powers and passions may be subdued and sanctified by its blessed influence; the more painful and intolerable will be their remaining corruptions, the more visionary and vain sensitive pleasures, and heavenly enjoyments more desirable. And their spiritual views and gracious affections will have a more uniform influence over their lives and habitual practice, producing more profound rever ence of God and a more devout respect for his sacred institutions; a more assiduous attention to the duties of integrity, equity, and fidelity, of benevolence, sympathy and charity towards men; and a more uniform circumspection in their whole deportment, and a more vigilant

attention to their spiritual state, to suppress vain thoughts and sinful emotions and to regulate all their views by the will, and in subordination to the glory of God.

3. They improve in holy enjoyments. Their enjoyments are more pure and satisfying. The more, as their spiritual ap. prehensions of the greatness and glory of God are extended, will saints realize a refined pleasure and holy satisfaction in the contemplation of them. The more extended and sensible their views of the wisdom, rectitude and universality of his adminis tration, the more unreserved and joyful will be their confidence in it. The more extensively they apprehend his infinite goodness, the more fervent their gratitude, and the more pleasant to praise his name. The more sensibly they realize his agency in the works of providence and grace, the more habitual will be their communion with him. The more distinctly they apprehend the excellence and perfection of his law, the greater will be their delight in it, the more ardently will they severally exclaim: O how love I thy law! The more exalted their apprehensions of the dignity and glory of the divine Redeemer, the more active their faith, the more vigorous their hope, and the greater their joy and peace in believing. The more their sinful passions are subdued, the greater the spiritual tranquillity of their minds, and the more animating and refreshing their joyful anticipation of heavenly purity and felicity. Thus gradually, though to themselves insensibly, de