DISCOURSE XXI.

REFLECTIONS ON DEATH, LIFE, AND FUTURITY.

NOW IS THE ACCEPTED TIME. -2 Cor. vi. 2.

SHALL MORTAL MAN BE MORE JUST THAN GOD? - Job iv. 17.

As to the future, whether or not there is a life succeeding this, or, if there be, what is probably its nature and design, and what relation this mortal existence may sustain to that, - there are doubtless many who are wholly indifferent, if we may judge from observation. But many more, and probably a majority of those who are brought up under the influences of what is commonly called Christianity, are anxious and troubled as to that great unknown, that great unseen, which we call the future life, and this anxiety is so continual as to impart a gloomy shade to the whole character. They become, as one of the New Testament writers expresses it," through fear of death, all their lifetime subject to bondage."

Of these two classes of persons, each may be subdivided into two other classes. Of those who exhibit an indifference to everything relating to the future, some are indifferent because of their almost complete ignorance, their incapacity for anything like

continuous thought, their entire absorption in the labors or pursuits of the moment. Their struggle for the necessaries of life, or for comfort and luxury, if perchance they aspire to comfort and luxury, demands all their energies; they live for to-day, or perhaps for to-morrow, or perhaps they look forward to next year. When sickness and death enter their circle, it is not to awaken alarm, it is scarcely to suggest a great or serious thought. For a moment there is a shock to the feelings, some affections are rudely severed, there is a disarrangement of some plans, there is a temporary feeling of disappointment; but even this is perhaps relieved by the reflection, that there is more room for the survivors, and that there are fewer obstacles in the way of the exertions of those who remain. Then others are indifferent, because for a time they have dwelt too entirely upon the future. So desirous have they been of determining the nature of that future, and their possible destiny therein, that they have overlooked present duty, present enjoyment, and everything temporal. Having taken one point of view, and determined to look towards one object, their views and reflections have all been one-sided, their speculations have all flowed in one channel, and still they have arrived at no satisfactory conclusion. The curtain dividing them from the invisible world remains impenetrable as ever, and finally, being suddenly aroused to the necessities of the present, they have all at once dismissed the future from their thoughts, thrown off all anxiety, and become groundlessly sceptical of everything relating to another existence.

Of the second class of persons, those who are

continually troubled as to another world, the uneasiness of one portion, by much the larger, origi nates in their views of the nature of God and of religion. Having no doubts of the existence of the Deity and of religious obligation, they take for granted the truth of their first-taught doctrines. They regard all men as naturally guilty, being born sinful and wicked in consequence of the first sin of one man, thousands of years ago. Regarding every human being born into the world as doomed to a miserable and endless perdition, unless there be a direct supernatural intervention, and believing there has been such an intervention of which some are to enjoy the advantage, but still being unable to decide who they are who are to enjoy the advantage, they are naturally perplexed between hope and fear as to their own eternal destiny. Strong as may be their faith, and high as may be their hopes, there is still an uncertainty which interferes essentially with all their present enjoyments.

The difficulties of another portion of this class are purely of a speculative character. These persons are not much troubled as to their own eternal destiny, at least. They love to speculate and theorize concerning the future. Perhaps they persuade themselves into the belief of a theory on the subject, which theory they are so desirous of propagating that they are inattentive to the immediate duties of their social relations, which inattention diminishes their influence among their neighbors and fellowcitizens, and renders themselves, their character, and their theory obnoxious to reproach, however sincere they may be, and however logical and just may be their theory of a future life.

There is another class, less numerous probably than either of the other two; namely, a class who are neither too indifferent nor too solicitous regarding the future world, or the final destiny of human beings. If it be possible to be so absorbed in the immediate duties of daily life, so intent upon the employment of agencies around us for improving and securing the health, education of the physical and mental powers we now possess, and so engaged in the performance of every possible office of benevolence toward our fellow-beings, as to leave the invisible, the unexplored and unexplained future entirely in the hands of the supreme disposing Power,

- if such a condition be possible, it is a condition greatly to be desired. Such a condition would certainly be the perfection of earthly enjoyment in the existing state of human society.

It is told of an eminent philanthropist, who devoted his whole time, talents, and wealth to the promotion of the welfare of needy and unenlightened fellow-men, supplying their wants and cultivating their hearts and minds, that when some one whose religion was less disinterested, less self-forgetful, inquired of him whether, in his constant activity for the welfare of others, he secured the welfare of his own soul, he replied, "Why, in truth, sir, I have been so absorbed in providing for the comforts of the bodies and souls of others, that I have forgotten that I had a soul." This expression is of course to be understood in the generous spirit in which it was uttered, in the common freedom of language; for no better evidence could be desired of the true life of a true spirit, than that afforded by such self-forgetful and generous activity.

Too much self-consciousness, here is the misfortune, an activity creating self-forgetfulness, here is the corrective. That many more would attain to this desirable condition cannot be questioned, could minds but grow to a rational maturity unbiassed by pre-established theories concerning a future world. But some theory respecting the eternal destiny of human souls is one among the first impressions which parents and teachers regard it as a duty to fix on the infant mind. Everything relating to the unseen and future is received without qualification and without suspicion by the child, especially when imparted by those toward whom its first affections are developed. It is rare, indeed, that the mind finds itself enabled to throw off this early impression, even when the mature reason has become convinced that the opinion itself is untenable and erroneous, and that the affection which taught it was uninformed and misguided.

But sometimes a vigorous understanding rises above all impressions that cannot be sustained by unimpassioned reason, and in the majesty of its might stands forth free and unfettered, solicitous only to discern the way of duty now,-anxious only to perceive how it may best develop its energies today; and as the methods and means of benevolent activity multiply before it, the mind finds its powers, and the heart its affections, expanding in a corresponding ratio. The curtain that divides the material from the immaterial, or, to speak more intelligibly, the visible from the invisible, may remain as impenetrable as before; but every cloud that seemed to hang threateningly or repulsively around it rolls