# True religion a source of happiness

CHEAP TRACTS, No. 20.
TRUE RELIGION
A SOURCE OF HAPPINESS;
A SERMON:
WITH
THOUGHTS ON
THE SHORTNESS & IMPORTANCE
OF TIME.
O happy is the man who hears Instruction's warning voice; And who celestial Wisdom makes his early, only choice.
Then what's our life & a vapour sure! Away it swiftly flies; The joys of life, how insecure! How trifling such a prize!
DUNFERMLINE :
PRINTED AND SOLD BY JOHN MILLER
1827.
TRUE RELIGION A SOURCE
OF PLEASURE.
Proverbs, III. 17.
Her ways are of pleasantness, and
her paths are peace.
There are few opinions which have attained greater currency in the world, than that religion is a very dull, austere, melancholy affair; and that, in order to make the Christian profession in since(illegible text) and truth, a person must bid adieu to the pleasures of life, and to every enjoyment that renders life desirable. It is, ind(illegible text) very certain that serious, practical pi(illegible text) which has it basis in the fear and love of God is an utter enemy to that noisy merriment that characterizes the laughter of fools, and which the scriptures assimilate (illegible text) the "crackling of thorns under a pot" (illegible text) mere flash of the moment, occasioned by ​ebullition of the animal spirits, producing a mere transient bluster, and then vanishing into emptiness. No; the happiness of a Christian is a serious thing. It consists in
What nothing earthly gives, or can destroy ; The soul's calm sun-shine, and the heart-felt joy.
To be convinced, however, that the men of the world are carried away with a popular error, when they imagine true religion to be a gloomy thing, they need only to read the Bible with an unprejudiced mind, and to give credit to its sacred dictates. They would then presently find that it is replete with encouragements, exhortations, and persuasions to the children of God to abound in the delightful exercise of praise, and gratitude and joy. Hence it is that we read such passages as the following "Rejoice evermore—and in every thing give thanks, for this is the will of God in Christ Jesus concerning you."—" Rejoice in the Lord always, and again I say rejoice."—" I will greatly rejoice in the Lord, my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness; as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels."—" With ​joy shall ye draw water out of the wells of salvation. And in that ye shall say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name be exalted. Sing unto the Lord, for he hath done excellent things, let this be known in all the earth: Cry out and shout thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee.”
From this specimen of the grounds, and motives, and injunctions, to "rejoice and be exceeding glad," which every where pervade the sacred pages, we may at once perceive how greatly those mistake the matter, who suppose, that in order to be truly religious, they must needs be melancholy. But as many false notions respecting this important matter prevail even among professors themselves, I shall endeavour briefly to analyze the constituent principles of true religion, or godliness, and evince from the very nature of the thing, as well as from the divine testimony, that it is impossible to be truly religious without being comparatively happy; and that none but such persons can possibly be so. With a view to this I have chosen the words of Solomon; as the ground of my discourse, who, speaking of Wisdom, affirms that ​"Her ways are ways of pleasantness, and all her paths are peace." In attempting an illustration of the text, I purpose,
I. To consider what is here meant by Wisdom.
II: Illustrate the truth of the proposition, that: " Her ways are ways of pleasantness, and all her paths are peace."
III. I shall answer a few objections.
I. We are to consider what is here meant by wisdom, which is mentioned in ver. 13. and referred to by the pronoun her in our text. By wisdom here we are not to understand that natural sagacity which some men are possessed of in a higher degree than others; for there is nothing praise-worthy in mere natural talents, which, though a blessing in themselves, are often abused to the purposes of folly and vice, the very opposite of wisdom,— Nor are we to understand by wisdom, that cunning, or political crafitness which is to be found in the most wicked characters, and is generally the object of fear and suspicion rather than of esteem.—Neither does it signify that worldly acquired wisdom, ​of which Solomon says elsewhere, "In much wisdom is much grief, and he that encreaseth knowledge encreaseth sorrow," Eccles. i, 18 for the reverse of this is affirmed of true wisdom," She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her," Prov. iii. 18.
But the wisdom here intended is that which has the FEAR OF THE LORD for its beginning, or chief part, ch. i. 7. and ix. 10. which imports the true KNOWLEDGE and supreme LOVE of his character, with an ESTEEM of his favour as our chief happiness. So he that findeth this wisdom is said to "understand the fear of the Lord," and to find "the knowledge of God," ch. fi. 5. Now as we know nothing of God but as he has been pleased to reveal himself, so the most perfect display which God hath given of himself is in and by his Son, who is made unto us wisdom, and hath declared his Father's name, his grace, and his salvation, to the children of men, John i. 18.-xvii.-6. 1 Cor. i. 30. To know the only true God, and Jesus Christ whom he hath sent, is to be wise unto salvation, for it is life eternal, and with this is connected the true fear and love of God.
Further, the wisdom in our text is such as influenceth us to conform to the will of ​God in heart and life. This will appear from the different things connected with it, such as uprightness, righteousness, judgment, equity, every good path, Prov. ii. 7, 9. liberality, patience under affliction, &c. ch. iii. 9, 11. 12. so that it includes in it both the principles and practices of sobriety, righteousness, and godliness, Tit. ii. 12. When the Psalmist says, "The fear of the Lord is the beginning of wisdom," he adds, "a good understanding have all they that do his commandments," Psalm. cxi. 10. This is true wisdom, and every thing short of it, or opposed to it is folly, vanity, and vexation of spirit.
II. It is affirmed of this Wisdom, that "her ways are ways of pleasantness; and all her paths are peace." It is of the utmost consequence to be thoroughly convinced of this The love of happiness is deeply implanted in our nature by God himself, and nothing can effectually attach us to the ways of wisdom, but a strong conviction that our own true happiness is connected with walking in them. Many will admit that the ways of true religion ultimately land in happiness; but then they imagine that all the way thither is a most cheerless, melancholy, and unpleasant path. The fact is, they do not relish religion itself; their minds are not formed for its enjoyments; ​but set upon other objects which religion prohibits; and hence they consider it as inimical to their present happiness. But our text not only affirms that wisdom (illegible text) ways issue in happiness at last, but that they are at present ways of pleasantness and paths of peace to them that walk i(illegible text) them. And to this the experience of the saints has borne witness in all ages. The Psalmist says, “I have rejoiced in the way of thy testimonies, as much as in all riches," Palm cxix. 14. "I will delight myself in thy commandments which I have loved," ve(illegible text) 47. And in general he says, "The step of a good man are ordered by the Lord; and he delighteth in his ways," Psalm, xxxvii. 23. But it will also appear from the nature of things that wisdom's ways are ways of pleasantness, and all her paths peace, if we consider,
1. That the principles of true wisdom are pleasant, and productive of peace and happiness to the minds of those who really understand and believe them. These principles are clearly revealed in the gospel which is glad tidings of great joy. Here we have such an amiable display of God and of his love in Christ Jesus towards guilty sinners—such a full and free salvation, every way suited by divine wisdom ​and grace to our guilty and deplorable condition—such inestimable blessings of present pardon and peace with God, and such glorious prospects of everlasting future happiness; that reason itself must admit these truths to be every way calculated to support the mind under a conscious sense of guilt, and in the prospect of death and judgment, which naturally appal the hearts of men; and not only so, but also to fill the believer of them with all joy and peace. Paul counted all things but loss and dung for this excellent knowledge. His soul was happy in it, amidst all the afflictions he suffered on its account. This was also the case with those who at first believed the gospel; and from the very nature of the thing, it must be so to the end.
2. The dispositions and affections influenced by these principles, are a source of pleasure and peace to the mind, both in their nature and effects. The effects of the Gospel believed, are love to God and men, hope, joy, peace, humility, temperance, meekness, patience, gentleness, contentment, &c. These and such like are fruits of the Spirit, and not only constituent parts of holiness, but of happiness. They are the health of the soul; but their opposites are its maladies, and its misery. The soul ​can never be happy while alienated from God, and under the dominion of corrupt and insatiable desires, malevolent dispositions, and unruly passions; these are harpies that prey upon the peace of the soul, and fill it with disorder and misery. What a happiness to be delivered from these, and to have the fruits of the Spirit which are life and peace to the soul.
3. The conduct influenced by such principles, dispositions, and affections, is obedience to the revealed will of God, and this properly speaking is to walk in the ways and paths of wisdom, for as the fear of the Lord is the beginning of wisdom, so a good understanding have all they that do his commandments. His commandments are all ways of pleasantness and paths of peace: for "great peace have they that love his law; nothing shall stumble or offend them," Psalm, cxix. 165. The divine precepts are all conducive to happiness from their very nature; and this philosophy acknowledges with respect to such of them as respect morality. The principle of the law is love, and its precepts are only so many directions to the proper exercise of love. We are always gratified and happy in acting suitably to our affections; and it is this free, happy, and delightful obedience, that Christ demands; "If ye ​love me, keep my commandments," John xiv. (5.—" If a man love me, he will keep my words," ver. 23. and so Paul says, "the love of Christ constraineth us," 2 Cor. v. 14. How pleasant must that obedience be which is under such a constraint. — The Institutions of the gospel are all means of corresponding with God, and of holding communion with him; and therefore must be delightful and pleasant to those who love him “How amiable are thy, tabernacles, O Lord of hosts! my soul longeth, yea, even, fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God," Psalm, lxxxiv. 1, 2.—The joyful testimony of conscience attends the paths and ways of wisdom, which is no small source of joy. " For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation i(illegible text) the world, and more abundantly to you-ward," 2 Cor. i 12. " But let every man prove his own work and then shall he have rejoicing in himself alone, and not in another,"Gal. vi. 4. — The promise of special manifestation by the Spirit as the Comforter, is made to them who keep Christ's commandments;" He that hath my commandments, and keepeth them, he it is that loveth me: and he ​that loveth me shall be loved of my Father and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord how is it that thou will manifest thyself unto us, and not unto the world? Jesus answered and said unto him, if a man love me, he will keep my words: and my Father will love him and we will come unto him, and make our abode with him," John, xiv. 21—23.—The lively hope of eternal life attends the way and paths of wisdom: “And we desire that every one of you do shew the same diligence to the full assurance of hope un(illegible text) to the end,” Heb. vi. 11. “Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations that the trial of your faith, being much more precious than of gold that perisheth though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: whom having not seen, ye love ; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls,” I Pet. i. 5—9.—Lastly, Wisdom’s ways are not only ways of pleasantness and peace in this ​world, but they land in everlasting peace and happiness beyond death and the grave. "Mark the perfect man, and behold the upright, for the end of that man is peace," Psalm, xxxvii. 37. Those who are made free from sin, and become servants to God. have their fruit unto holiness, and the end everlasting life, Rom. vi. 22. It is the way, or path, which leads to life in the presence of God, where there is fulness of joy, and pleasures for evermore, Psalm, xvi. 11. Thus I have briefly illustrated the proposition in our text, and shall now
III. Answer a few objections
1. It is objected that “Christ declares the gate is strait, and the way narrow that leadeth unto life, how then can it be a way of pleasantness and peace?" Matt. vii. 3, 14. To which I answer, that this straitness and narrowness arises not from any thing in the nature of the way itself, but from something about ourselves which is very opposite to that way; such as our ignorance, unbelief, pride, self-righteousness, love of this present world, &c. Were we freed from these things, we should walk at liberty, and find the way full of pleasantness and peace.
​2. But "it is a way which requires self-denial, which is rather painful than pleasant.” I answer, the pain of self-denial is only felt by-sinful self. Were we free of unlawful desires, and propensities, we should not feel this pain. To deny ourselves unlawful pleasures is only to thwart our corruptions, the source of all our unhappiness. To deny ourselves in lawful things for Christ's sake, is only to exchange a less for a greater good, which every wise merchant will do with pleasure
3. But "the cross is part of wisdom's ways, and is far from being pleasant!". I answer, Though the cross attends the way of wisdom in this world, yet it is not properly her ways, but the effect of the hatred and opposition of the world to them. The cross is not unpleasant to them who love Christ. They rejoice in tribulation, and is being counted worthy to suffer shame for his name; Acts, v. 41. Rom v. 3 And surely, those must be pleasant paths which make men joyful and happy even in tribulations, which in themselves are not joyous but grievous.
4. "Sorrow and repentance for sins do not appear pleasant." It should be noticed, however, that the sorrow and ​business of repentance is not the native fruit duty and obedience, but of sin—nor is (illegible text) peculiar to Wisdom's, ways; for natural (illegible text)en have often deep remorse— The pleasure of true repentance far surpasseth its (illegible text)in; for true repentance is the exercise of (illegible text)ve to God and hatred of sin; and is alyways attended with, hope in his mercy,and more or less of a sense of perdon. It is our (illegible text)storation to a state of happiness, from which impenitence necessarily excludes us (illegible text)e the parable of the Prodigal Sons Luke xv.
5. But "the fact seems to contradict all this. many who seem very religious do not appear very happy." Answer, All who appear religious are not really so; for many (illegible text)e very serious, who have never yet known (illegible text)e truth that makes free; and so they are (illegible text)bouring to establish their own righteousness, and are neither delivered from the guilt of sin in their consciences; nor from the dominion of sin in their hearts; consequently cannot have this peace and happiness, for they are not in Wisdom's ways (illegible text)gain, there are many who take up a profession of religion, while it never had the chief place in their hearts. Such cannot have peace and happiness in it. Conscience may prompt them to comply with ​outward observances; but if their he(illegible text) does not relish it, or if their affections (illegible text)divided betwixt God and this world, th(illegible text) cannot be happy in Wisdom's ways. I may further add, that there are many who are sincere Christians, but their comfort (illegible text)much marred by ignorance—by the weakness of their faith—by judging of th(illegible text) state from improper, or fluctuating e(illegible text)dences, such as passionate emotions, &c. and there are some who are constitution (illegible text)ly of a melancholy cast. But none of the things can fairly and justly be attributed (illegible text) Wisdom's ways.
Thus have I evinced the truth of t(illegible text) proposition in the text, that the ways (illegible text) Wisdom are the ways of pleasantness, and all her paths peace; and have also endeavoured to obviate the most plausible objections that are raised by the unbelieving heart against the Christian profession. I (illegible text) me now, before I dismiss the subject, cal(illegible text)ly expostulate with those, if any such the(illegible text) be, who are so unhappy as to have imbib(illegible text) these unfounded prejudices against religion or the ways of Christ. You are anxious(illegible text) seeking after happiness; but alas, you are vainly pursuing it in a course where it never yet was found, and where indeed it is impossible in the nature of things y(illegible text) ​ever should attain unto it! What a mercy must it be to you to be undeceived on a matter of such unspeakable importance. Perhaps you expect to find substantial bliss in the pleasures of the world; the gratification of your appetites and fleshly lusts, by living in softness, delicacy and effeminacy! But mark what Solomon says of this from his own experience: "All things are full of labour: man cannot utter it; the eye is not satisfied with seeing, nor the ear filled with hearing," Eccl. i. 8. "Whatsoever mine eyes desired, I kept not from them, I withheld not my heart from any joy—out, behold all was vanity and vexation of spirit, and there was no profit under the sun," ch. ii. 10, 11. It is absolutely impossible for any to be happy while under the dominion of tormenting, pernicious, contradictory, unsatisfied and insatiable passions. Perhaps you are seeking this blessing in the pursuit of riches and honour; but can these give ease to the soul, or is it possible to satisfy the inordinate cravings of covetousness and ambition? Listen again to the experience of Solomon: "I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces” —so that his possessions exceeded all that were in Jerusalem before ​him, Eccles. ii. 7. 8. But he found himself just as much disappointed of the object of his pursuit as ever. He sought (illegible text) too, in the acquisition of science, wh(illegible text) certainly it is much more likely to (illegible text) found than in pleasure, 'riches, or honour but what says he to this? “I commune with mine own heart, saying, Lo, I am come to great estate, and have obtained more wisdom than all they that have been before me in Jerusalem: yea my he(illegible text) had great experience of wisdom and knowledge: And I gave my heart to know wisdom. and to know madness and fo(illegible text) I perceived that this also is vexation (illegible text) spirit; for in much (worldly) wisdom (illegible text) much grief; and he that increaseth knowledge increaseth sorrow," Eccles. 1. 16—
Be persuaded then, you who are seeking happiness in similar courses, that (illegible text) abject is unattainable therein, and cr(illegible text) the decision of the same inspired teac(illegible text) when he tells you in the words of (illegible text) text, that Wisdom's ways, and they al(illegible text) are ways of pleasantness, and that her paths are peace." Hearken to (illegible text) voice that now speaks to you from heaven through the medium of the written we(illegible text)"Come unto me, all ye that labour (illegible text) are heavy laden and I will give yon (illegible text) ​Take my yoke upon you and learn of he, for I am "meek and lowly of heart, and ye shall find rest unto your souls," Matt. xi. 28, 20. But beware how you rifle with subjects of such momentous concern. “Behold now is the accepted time; and now is the day of salvation." He that cometh to Jesus shall never hunger: and he that believeth on him shall never thirst, John vi. 35. Oh, that he may never have it to say of any of you, Because I have called, and ye refused; I have streatched out my hand and ye regarded it not; but have set at nought all any counsel, and would none of my reproof; I also will laugh at your calamity, will mock when your fear cometh — because ye hated knowledge, and did not chuse the fear of the Lord," Prov. i. 24–29.
ON THE SHORTNESS AND IMPORTANCE OF TIME.
John iv. 14.— For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.
To a reflecting mind, regulated by the word of God, the ocurrence of every day will furnish abundant evidence of the shortness and uncertainty of human life, and the precarious nature of all earthly enjoyments ​But there are certain periods in the revolutions of time, and particular dispensations of di(illegible text) providence more immediately calculated to imp(illegible text) the mind with a deep sense of this important truth. The history of the world in all ages, universal experience, and general observation, unite in confirm(illegible text) the testimony of Scripture, that "man that is bor(illegible text) a woman is of few days, and full of trouble," Job, xv (illegible text) Indeed there is no subject, the truth of which is not universally acknowledged, than the shortness and (illegible text)certainty of human life. But while all are read(illegible text) confess the truth, yet how few, alas! among children of men live as if they really believed (illegible text) important fact. And hence we see the language the poet verified to an exceedingly great degree
"All men think all men mortal but themselves"
But though time be short, even as a hand-breadth or a span, it is of infinite value, it is of incalculable importance to the human race. Eternity sta(illegible text) time with everlasting importance to all. Tim(illegible text) the prelude, it is the forerunner to eternity: it is introduction to heaven or hell; to everlasting feli(illegible text) or to everlasting misery and woe. To one or other of these states it has introduced all who have liv(illegible text) and will most certainly introduce all who are present living, or shall hereafter live upon the face of the earth. How incalculable then is the importance of time, and yet how short and uncertain is its duration! But though the importance of time (illegible text) readily appear to all, it should ever be remembered that it can only be of real advantage to any as i(illegible text) improved in the present moment. Where is (illegible text) whole space of time which has elapsed since the dawn of the first morning till the present moment? Where is the present hour? Its moments are on (illegible text) wing, flying with rapid velocity! And if we (illegible text) where is to-morrow, or where is the next hour? (illegible text) question is involved in uncertainty, because it (illegible text) ​(illegible text)gs to futurity; for who knows what shall be on (illegible text) morrow, or even the next hour? "For what is your life?" saith the Apostle James, “it is even a (illegible text)our, that appeareth for a little time, and then (illegible text)nisheth away " May this solemn consideration lead (illegible text) all duly to appreciate and improve the present (illegible text)ment.
The important lesson to be learned from the consideration of the shortness and the uncertainty of (illegible text)e, is to improve it. "It is appointed unto men (illegible text)e to die, but after this the judgment." "For we (illegible text)ist all appear before the judgment-seat of Christ, (illegible text)t every one may receive the things done in his (illegible text)ly, according to that he hath done, whether it (illegible text) good or bad." The consideration of a future (illegible text)gment produces very different effects, according to the two different views taken of it by the two different classes of men, the righteous and the wicked. (illegible text)ievers of the gospel, while in this world, like (illegible text)er men, are the subjects of various and numerous (illegible text)ictions, of sorrow, of disease and death. They know that it is through much tribulation they must (illegible text)er the kingdom. They know that all things work together for their good; and though "no chastening (illegible text) the present seemeth to be joyous but grievous; nevertheless afterwards it yieldeth the peaceable fruit (illegible text) righteousness to them that are exercised thereby.". The consideration of the shortness of time, in one point of view, is not a subject of regret to the believer. (illegible text) looks forward to death as the happy period which (illegible text)ll terminate the scene of distress and dissappointment, with which he hath been surrounded in this (illegible text) of tears, this valley of the shadow of death. (illegible text) knows that “Jesus Christ hath abolished death, (illegible text) brought life and immortality to light by the gospel." He can adopt the language of the apostle im. iv. 6—8. “For I am now ready to be offered (illegible text) the time of my departure is at hand. I have ​fought a good fight, I have finished my course (illegible text) have kept the faith: Henceforth there is laid up (illegible text) me a crown of righteousness, which the Lord, (illegible text)righteous Judge, shall give me at that day, and (illegible text) to me only, but unto all them also that love his (illegible text) pearing." The experience of every believer, will (illegible text) found more or less to correspond with that of (illegible text) apostle in this passage, according to the strength (illegible text) his faith in the divine testimony, and the conviction which he has of things not seen. Paul does (illegible text) mean that his death should be a sacrifice for sin, (illegible text) only an evidence of his faith in Christ, of his attachment to him, and of this belief of the excellency (illegible text) the truths which he taught. He was ready to (illegible text) by whatever means. He did not put off the conce(illegible text) of eternity till a dying hour. He knew whom (illegible text)hud believed. He made his calling and election s(illegible text)aird, therefore, was prepared for death, and could (illegible text) rejoice in the prospect of it, patiently waiting for (illegible text) king of terrors. He knew that death to him would (illegible text) gain; that when the earthly house of his tabern(illegible text) is dissolved, he had a building of God, an house (illegible text) made with hands, eternal in the heavens. He, therefore, desired to depart and to be with Christ, w(illegible text)was far better than anything under the sun. (illegible text) knew that the time of his departure was at hand, (illegible text) he was not pat to confusion. He was ready to (illegible text) with Simeon, " Lord, now lettest thou thy servant depart in peace. according to thy word: for n(illegible text) eyes have seen thy salvation." He was superior (illegible text) the fear of death, and, therefore, 'he speaks of i(illegible text) the most pleasant and composed manner as a departure. A departure from a world of trouble, of (illegible text)row, of misery and disappointment, to a land of pe(illegible text)happines, joy, unspeakable pleasure and eternal (illegible text)ty: a departure from a waste and howling wildi(illegible text)ness, to a land flowing with milk and honey: a departure from an enemy's country, 'to his father's ho(illegible text) ​And hence in the prospect of death he enjoyed perfect peace and tranquility of mind. Mark the perfect, and behold the upright, for the end of that man is peace.
Such was the comfortable state of mind in which the apostle Paul contemplated his approaching dissolution; and such in some degree, will be the experience of all, in the contemplation of death, who, with the apostle, have obtained like precious faith in the promises of God; who are justified by faith in the righteousness of Jesus, sanctified by his word and Spirit, and saved by his grace reigning through righteousness unto eternal life.
But on the other hand, how different are the effects produced in the minds of those who disbelieve the gospel, in the prospect of death and judgment. If they reflect at all on the shortness and uncertainty of time, their minds are filled with pain and anxiety. They have no well grounded hope of appearing with safety before the Judge of the living and the dead! Indeed the very prospect of this fills their guilty minds with horror. They cannot endure it, and hence the numerous sinful pleasures which men have contrived to kill time, and banish the reflections of futurity from their minds. In this way many succeed so long as health and prosperity are continued. But when some mortal disease seizes their body, and the king of terrors stares them in the face, they have nothing to support their mind, and nothing can defend their mortal body from the stroke of death. "The wicked is driven away in his wickedness: but the righteous hath hope in his death."
Others again who are still more hardened in their infidelity and rebellion against God, when death stares them in the face, betake themselves to the miserable doctrine of annihilation. But such a refuge or rather subterfuge, is vain. it is sure to misgive in the hour of extremity. It is impossible for a guilty sinner to divest himself of the keen apprehensions of ​immortality, of the lively forebodings of a future state, It may with confidence be asserted, that there never was a man, that there never can be a man, who shall at all times, and in every situatiou, be completely destitute of the feeling and conviction that he is an immortal creature. How foolish and vain then is it to attempt to banish reflection from the mind respecting the momentous concerns of eternity. Time is short, and death is certain. We know that we must all soon die. In the course of a few years at most, we shall all go the way whence we shall not return. The year which has now begun its course, will doubtless be that important period of time which will introduce many us into eternity. The question then which each reader should ask himself is, "Am I ready to die?" and those only can answer this question in the affirmative, who have fled for refuge to the hope set before the guilty in the gospel of Christ, who are resting all their hopes on his “finished work," and rejoicing in his righteousness, as the sole ground of their hope and confidence towards God. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him."
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse