SERMON VIII.

ON DEATH.

PSALM Xxiii. 4.

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.

THIS Psalm exhibits the pleasing picture of a pious man rejoicing in the goodness of Heaven. He looks around him on his state, and his heart overflows with gratitude. When he reviews the past part of his life, he contemplates God as his shepherd, who hath made him lie down in green pastures, and led him beside the still waters. When he considers the present, he beholds his divine benefactor preparing a table for him in the presence of his enemies, and

When he looks for

making his cup run over. ward to the future, he confides in the same goodness, as continuing to follow him all the days of his life, and bringing him to dwell in the house of the Lord for ever. Amidst these images of tranquillity and happiness, one object presents itself, which is sufficient to overcast the minds, and to damp the joy of the greatest part of men; that is, the approach of death. But on the Psalmist it produced no such effect. With perfect composure and serenity, he looks forward to the time when he is to pass through the valley of the shadow of death. The prospect, instead of dejecting him, appears to heighten his triumph, by that security which the presence of his almighty Guardian afforded him. I will fear no evil, for thou art with me; and pursuing the allusion with which he had begun, exults in the hope that the shepherd who had hitherto conducted him, would support him with his staff, while he passed through that dark and perilous region, and with his rod, or pastoral crook, would guard him from every danger,

Such is the happy distinction which good men enjoy, in a situation the most formidable to human nature. That threatening spectre, which appals others, carries no terror to them. While worldly men are justly said, through

fear of death, to be all their lifetime subject to bondage, to the righteous only it belongs to look on death, and smile. the power of religion to

Since then it is in confer upon us so

high a privilege, let us adventure to contemplate steadily this last foe whom we must all encounter. Let us consider what death is in itself, and by what means good men are enabled to meet it with fortitude. Though the subject may be reckoned gloomy, it must be admitted to be interesting. The close of life is a solemn and important event, to which every wise man will have regard in the general tenor of his conduct. No one can act his part with propriety, who considers not how it is to terminate; and to exclude from our thoughts what we cannot prevent from actually taking place, is the refuge of none but the timorous and weak. We are more encouraged to enter on this meditation, by reflecting on the superior advantages which, as Christians, we enjoy, for overcoming the fear of death, beyond that holy man whose sentiment is now before us. Those great objects, which he beheld through the medium of types and fi gures, are clearly revealed to us. That dispensation of grace, which in his days began to open, is now completed. That life and immortality, which then only dawned on the

world, have now shone forth with full light

and splendour.

In

Death may be considered in three views: as the separation of the soul from the body; as the conclusion of the present life; as the entrance into a new state of existence. the first view, it is regarded as painful and agonising. In the second, it is melancholy and dejecting. In the third, it is awful and alarming. One of the first inquiries which occurs concerning it, is, for what purposes it was clothed with all these terrors? Why, under the government of a gracious Being, the termination of life was loaded with so much sorrow and distress? We know that, in consequence of the fall, death was inflicted as a punishment upon the human race. But no unnecessary severities are ever exercised by God; and the wisdom and goodness of the divine plan will be much illustrated, by observing, that all the formidable circumstances which attend death, are, in the present situation of mankind, absolutely requisite to the proper government of the world. The terrors of death are, in fact, the great guardians of life. They excite, in every individual, that desire of self-preservation, which is Nature's first law. They reconcile him to bear

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They

the distresses of life with patience. prompt him to undergo its useful and necessary labours with alacrity; and they restrain him from many of those evil courses by which his safety would be endangered. While they are in so many respects beneficial to the individual, they are, at the same time, the safeguard of society. If death were not dreaded and abhorred as it is by men, no public order could be preserved in the world. The sword of authority were lifted up in vain. The sanctions of law would lose their effect. The scaf fold and the executioner would be derided; and the violent left to trample, unrestrained, on the rights of the peaceful. If, notwithstanding the restraints which self-preservation imposes, society is so often disturbed by the crimes of the wicked, what a scene of confusion would it become, if capital punishments, which are the last resource of ments, were of no influence to deter offenders!

govern

For such important ends, the conclusion of life has, by the appointment of Providence, been made an awful object. The valley of death has been planted with terrors to the apprehension of men. Here, as in many other instances, what seemed at first to arraign the