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thousands, long after his own exit from the theatre of human life! What parent does not shudder at the very idea of witnessing the eternal perdition of his children, occasioned by his own neglect or evil example, and of having their reproaches in eternity confirmed by the unanswerable verdict of conscience? What unfaithful pastor is not moved by the reflections which the subject of these pages suggests, and points against himself? What husband but we forbear to enlarge upon so appalling a subject further than to observe that, however it may defy description and baffle the powers of imagination, the solemn meditations which naturally arise out of it, rest, as we have attempted to show, on certain principles, and are supported by the direct representations of scripture concerning it. The rich man, referred to by our Lord in one of his most full and awful revelations of future punishment, had a distinct remembrance of his brethren on earth who survived him, and implored Abraham to send Lazarus from the unseen world to assure them of its realities, that they might thus be prevailed on to believe the truth, and fly from the wrath of avenging justice. Whence, we are naturally led to ask, this solicitude concerning his kindred? We cannot suppose that it arose from natural affection or benevolent principle. An impenitent creature, and especially one in the anguish and despair described by our

Saviour, must be a perfect stranger to every sentiment of disinterested compassion and concern for the salvation of others. But the request of the rich man is intelligible, and more consistent with the whole account, than on any other interpretation, if we conceive it to have been made under a conviction, that the perdition of his five brethren would increase his wretchedness, by exposing him to their upbraidings, and aggravating the pangs of conscience.

But let us turn our thoughts to a more pleasing subject, by taking occasion from the preceding remarks to advert to the superlative value of the gospel, which discloses to us the means which it has pleased God to devise, in the aboundings of his mercy, in order to counteract the malignant operation of sin, and to impart peace to the conscience and purity to the soul of man. There are no reflections more solemn and distressing to a person whose mind is awakened to serious inquiry than those which are suggested by a contemplation of the natural effects of sin, both as it regards their permanence and their inconceivably evil nature. To be conscious that he has perpetrated deeds perhaps of gross iniquity, which expired not with the moment which gave them birth to know that they have, in a manner, immortal existence in his recollections as well as in their natural and pernicious operation on his own

condition, and on that of others around him-to be sensible of the enormity of sin, as committed against a Being whose claims are immeasurable to the gratitude and complacent admiration of all his rational creatures-and, at the same time, to have a deep impression of the utter helplessness of a sinful creature, and of the impossibility of making any effectual attempt to cleanse his conscience and repair the injury done to the divine government-are considerations, which demonstrate the dreadful condition of man, without the relief which christianity brings and freely offers to his acceptance. How many a conscience-smitten sinner, under the influence of reflections such as these, has panted like the driven hart for the fabled streams of Lethe! But there is no peace to be found, excepting in that great sacrifice which has been offered on the altar of divine justice for the sins of the world. Even the streams which make glad the city of God have no oblivious quality. But they possess a better virtue. They are the waters of life, and they can never fail to heal the wounded consciences, and to wash away the moral stains of all who come and drink of them in the spirit of faith and holy desire. In the gospel of Christ we behold the promised fountain "opened to the house of David, and to the inhabitants of Jerusalem for sin and for uncleanness." This we are mercifully encouraged to approach " without

money and without price." "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst, come. And whosoever will, let him take the water of life freely." In the Saviour there is both "righteousness and strength" for the uttermost of our apostate His blood "cleanseth from all sin." But the final ruin of those who reject this only remedy, or rest satisfied with any thing short of its regenerating power, is as inevitable as the principles are certain from which all happiness flows, and which constitute the basis on which rests the throne of the supreme and eternal Ruler of the universe.

race.

CHAPTER IX.

HINTS ON THE IMPORTANCE OF PERSONAL RELIGION, DESIGNED CHIEFLY TO AWAKEN SERIOUS INQUIRY.

IT is a trite maxim that self-preservation is the first law of nature, but it admits of a more extended and impressive application than it has been wont to receive. For there is a sense in which it may be adopted as a fundamental axiom of religion. The object which first recommends itself, in a moral view, to the solicitude and care of every rational creature, is his own character, or relation to the supreme Ruler. And we may conceive that the maxim of self-preservation, is, in this respect, countenanced by the sentiments and practice of all intelligences, who are happy and perfect in their conformity to the image of God. It seems reasonable to suppose, that they must shun every thing which might tarnish their pure, and angelic character, in the spirit of the same instinctive repugnance with which we fly from a danger, which

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