and pulfes nay, why does it rife above pain and weaknefs? why does it derive perfection and improvement, not only from the infirmities and ruin of its own body, but from the final wreck and diffipation of all that is mortal? Long before the prefent erifis, it beheld that material fyftem to which it was united, in its growth, in its maturity, and in its decline, whilft the conscious and informing principle felt itfelf always progreffive; and through every corporeal change recognifed the growing vigour, extent, and perfection of its indefatigable powers. Surely, therefore, a difference fo immenfe and striking, mut merit our ferious attention and what can we conclude from it, but that there is a fpirit in man, and the infpiration of the Almighty? The body dies, life and vegetation forfake it; but thefe are for ever inherent in the foul, unterminated in their views, and inceffant in their operations. Lo! the scene of immortality opens, the dawn of everlasting day pours its chearful beams upon the intellectual eye. Nor is this profpect alone derived from the intrinfic nature of the foul; the various difpofitions of external things are no lefs eloquent of her eternity. The unequal and unaccountable diftributions of good and evil, which every obferver of nature and providence muft perceive, plainly prove, that in the mild and equitable government of God, there mtift be a period, a glorious and distinguished period, when virtue and happiness, vice and mifery, shall be strictly and inviolably united.

Is this then the ftate of things; is the prefent period of our nature, a period of geftation. only? Are our immortal fpirits now no more. than in embryo? and is death in effect nothing elfe but a birth to everlafting existence? Are we likewife informed by the voice of Nature, and the word of God, that this eternal ftate fhall be agreeable or difagreeable, according to the ha-bits, actions, and difpofitions, which diverfify the. buman character? Shall virtue then be enthroned in the prefence of God, and partake all that felicity which the capacities of an intelligent nature can admit, or the infinite joys of heaven infpire? Shall the vicious mind be depreffed as low as hell? Shall innate plagues. for ever prey upon its immortal faculties ? Shall it feel the prefence of God only by his. vindictive power? Shall the horrors of defpair eternally blacken over its head? and, deep alrea dy, fhall it for ever fink to deeper damnation? How then fhould thefe awful and im-. portant convictions operate on the conduct of a rational and immortal being.- -Thus we are. infenfibly led to deduce a few of the moft obvious improvements from what has been faid..

IV. IT appears, then, that death is the neceffary and unavoidable iffue of our prefent ftate; that no period of life is fecure from its attacks; that it deprives us of every corporeal advantage or connection; and that it opens a paffage to confummate felicity or unutterable anguilh, cording to our behaviour in this world..

From

From thefe four principal fources, numberlefs improvements may be drawn. We fhall only chufe fuch as moft naturally occur, and pro-^ mife the greateft utility. Is it then certain be-1 yond all hefitation, that we muft die? If fo, what is more plain and natural, than to regulate our conduct and affairs by this profpect? Such was the Prophet's meffage to Hezekiah in the text," Set thine house in order, for thou fhalt die, and not live." If literally tranflated, it is, "Command, or give orders to "thy house." A late author has been at great pains to prove, that all the fanctions of the Jewith difpenfation were temporary, and that the immortality of the foul lay hid in the fecret counfels of God, from whence nothing. tranfpired concerning it till the publication of Christianity: but whoever reads the Old Teftament with due attention, will clearly difcern, that immortality, though more obfcurely and refervedly mentioned, is yet neceffarily implied in a great many paffages, as in that to which our Saviour alludes in his anfwer to the Sadduces +; and that the interpretations which this ingenious writer would obtrude upon us, are forced and unnatural. This, therefore, being granted, it must follow, that by the regulation of Hezekiah's houfe, the prophet did not confine himself to the arrangement of his fecular affairs, He not only enjoins him to adjust the property of his private effects, and appoint a fucceffor in his government; but the precept • See Warburton's Divine Legation of Mofes. † Matth. xxii. 32.

extends:

extends to eternity, and its concerns. The former view is not to be neglected, but the latter ought chiefly to engage us. It is certainly incumbent on every man, before his departure: from this world, to difpofe of his perfonal effects, as equity, neceflity, gratitude, or other natural obligations fhall determine; and to prevent all animofity or difpute, by adjufting the claims of his friends. This rule invariably abferved, might greatly fufpend, if not entirely prevent, that cruel and unnatural eagerness which heirs difcover in crouding to the chambers of their expiring relations, even before the corpfe be cold; not to give way to the natural emotions of humanity and regret, not to mourn the deceased, but to carve and dilacerate his property. One cannot mention this difagree-able circumftance, without blushes and indignation. It is indeed fufficient to make any liberal and ingenuous mind afhamed of human nature. But whilst we deteft the crime, we muft acknowledge the fact. We muft acknowledge, that widows and orphans have often been defrauded by the rapacity of villanous pretenders, whofe title could only be founded on the negligence of the original proprietor. It muft be owned, that the moft facred obligations which nature, reafon, or fociety, could fanctify, have been cruelly and facrilegiously profaned in controverted fettlements, by that implacable rage and bitterness which a tedious and uncertain trial at law never fails to create and inflame, whilft the value of the subject

A

in queftion, is frequently exhaufted in the expences of the fuit.

To remove or qualify these inconveniencies, it is extremely proper, that every man who leaves effects behind him, fhould declare how their future property ought to be afcertained, and ratify that declaration with every neceffary and useful form which particular focieties have appointed for that purpose. But if these precautions are neceffary in our external circumftances, how much more care and circumfpection are due to our minds, which conftitute our real felves, and whofe interefts are infinitely. more extensive and permanent than all fublunary concerns taken together? Muft I then die? Confider, O my foul, what is the import of this irrepealable and univerfal law. De-tatch thyself and all thy wishes from every mortal engagement. Art thou a rational creature, and confcious of this awful revolution? Tell me, in the name of reafon, in the name of experience, in the name of God himself, whymurmur at thy destiny? To what purpofe lin ger and look behind thee? Why fhamefully difcover thy impotence, by ftruggling for life, and grafping at every flender twig, to fave thee: from the inevitable precipice? The neceffity in which thou art involved, is determined, and irreversible but by the command of God; and what claim haft thou to a difpenfation from the univerfal lot of thy nature? Shall the Cre-ator and Governor of things, fuperfede the wife and uninterrupted plan of this providence