its movements around us, and we feel its workings within us. But

We distinguish life into various

what and where it is, we know not. kinds-vegetable, animal, intellectual, spiritual; but in doing so, we give no explanation of what life is. We throw no light on the darkness which envelops it. It is latent still. The life of the body, we know, is the effect of the inspiration of the Almighty; and not the result of any exquisite material organization. He "breathed into his nostrils the breath of life, and man became a living soul." To the soul itself life is essential. It cannot be conceived to exist without it.

But waving these speculations as rather curious than useful, we ask, What life is--the word being understood in its ordinary acceptation, as denoting that part of man's conscious existence which precedes the dissolution of the body, the space antecedent to that strange separation, in consequence of which the dust returns to the earth, and the spirit to God who gave it? Life, as the antecedent of immortality, what is it? And

Some go a lit

Few of those How short life is! Verily Even when it was a thousand

1. In point of duration. The ordinary term of human life was once nearly 1000 years. It is reduced to less than one-tenth of its former measure. It is usually reckoned at 70 years. tle beyond that. The greater part come far short of it. whom I now address will ever reach it. it is a vapor, a span, a hand's breadth. years, it was in the divine estimation ephemeral; for a thousand years are with the Lord as one day—and that a day past—yesterday. Yes, as a watch, i. e. the space of three hours—and not in the day time, but in the night, when men sleep and time steals away swiftly and unperceiv ed. So much for the absolute term of human life.

2. The effective portion or available amount of life, is much less than its actual duration. It takes some of its first years for the mind to expand itself, and the various powers to get ready for action. Infancy and chidhood extend far into life and sometimes constitute the whole of it. And after this period, it requires nearly one half of a person's time, each day, to refresh and repair the powers of body and soul for action during the other half. Sleep, that emblem and image of death, so like death, says one, that it ought not to be trusted without prayer, occupies about one-third of man's earthly existence. Then, the mere mechanical operations of life, and those actions which are necessary to keep the vital machinery in repair, occupy other large portions of time and sometimes, as in sickness, it lies idle, or works to no good purpose. When all the necessary deductions are made from the sum of human life, how little comparatively is left for the great moral purposes of our being! And then consider, how much of the remainder

is not devoted to these purposes! How much, that nature requires squander! How prodigal of life How poor, yea, how in debt we beforehand of life, what free liv

not for any of her uses, we waste, we we are! What spendthrifts of time! are, yet how lavish! With nothing ers we are! How many hours we spend, though we have not one to spare, in unsuitable amusements, in unrefreshing recreation, in idle fancies, in unprofitable speculation, in useless or injurious reading, in vain and perhaps uncharitable conversation, in impertinent, if not ungenerous interference in the concerns of others, in political discussions and strifes to no profit, and I know not in how many other ways! All time so employed is lost, and I wish that all was said when that is said. It is far worse than lost. How much of life is spent-how much of the life of every impenitent sinner has been spent, in doing what must be undone, in making work for repentance, in running in debt to God! Has not the whole of his life been so spent? This is truly the worst business in which one can be engaged. It makes the greatest waste of time. For every minute thus employed, two are consumed. One is spent in doing the thing, and another is necessary to undo it, and for one of them an uncertain future is drawn upon. Are any of you so employed?-employed in doing what you must undo-in habitual sinning-pursuing a course of life that will require to be wept over and repented of?—I beseech you, change your occupation this day. Let the time already spent in this injurious and infatuated manner, suffice you. Begin now to do the work of repentance. You have accumulated enough of it. You have sinned long enough. To-day, just at this point, stop and turn. Repent, and come to Christ, and com. mence a new life.

There is a word in our language, whose etymology is a reproach to our nature. It is pastime, i. e. an invention to get rid of time, because it hangs so heavily, or to speed its progress, because it moves so tardily. Oh, could you give a little of your superfluous time to certain inhabitants of eternity, what thanks would they not render you! What you waste and would wear away is what they want, and would at any price redeem, if it were redeemable. But its redemption is even more precious than that of the soul. It has ceased for ever. There is no salvation for lost time. Some speak of killing time, as if it were an exploit to boast of. And they have their various ways of doing this murder. And they consider and discuss, how soonest and most effectually they may dispatch it. They should take care that in making their passes at time they do not thrust through and kill the soul.

And now, if little is left us, how much less, it appears, we leave ourselves for the high and mighty purposes of our existence here;

for repentance and reformation; for making progress in holiness, and in preparation for the coming judgment; for glorifying our God, for requiting our Savior, and doing good to men! How short this preface to eternity, and how we shorten it! What expedition the court of heaven makes in bringing on its trials, and how we, as if not satisfied, hasten them! How momentary is probation in comparison with retribution! A whole eternity is to be employed in reaping and consuming in pleasure or pain the growth of a few seeds hastily scattered here! But this brings us to another consideration

It is less. It is a line that hath be

3. The relative proportion of human life--its ratio to eternity. This is incalculable. It is not a drop to the aggregate drops of the waters, wide and deep, of ocean, with all its seas and rivers. It is less than that. It is not one grain of sand to the sum total of the dusty particles that make up this huge and solid earth. finite to infinite--a point that has but position, to ginning, but no end, being produced eternally. long, is eternity! how long to suffer--to be in despair! Does not the aged person seem to himself to have lived a great while? or rather does he not seem to have lived a great while, to the youth who is looking forward? Yet the retrospect of the one and the prospect of the other extends scarcely beyond seventy years! How long it

How long, O, how

seems since our world began? Yet it is not 6000 years. Look forward 6000 years. How long it will be ere those years have completed their circuit! Pass from thousands to millions, and from millions on through all the terms of numeration. Yet those years are

not eternity. They are no part of it. Oh, eternity! It has no end, for it has no progress. It is duration not in motion, but at rest. How long, even to enjoy; but to suffer..... with pain to protract it-pain that clogs the wheels of time, and makes hours seem days! What shall I say? There is an eternity of pain. My Bible tells me so, and tells me that we have all exposed ourselves to it; but Jesus died to save us from it. Hast thou fled to him for refuge from this great danger? If thou hast not, fly, quick and uncumbered as thought, to him, and be no longer exposed to an eternity of pain!

4. The moral influence and bearing of the present life, is the next topic. It is probationary, and the whole of probation. All that follows belongs to retribution. It is the causal period, and the only period of causation. Every thing beyond it is effect. It is the little pivot of existence, on which turns the immense and interminable whole. It is preparatory. Here we sow, and only here. Hereafter we reap, and we do nothing but reap. The foundation of judgment is laid altogether here. The present is the only part of duration that is to be

specifically accounted for. In the final day of decision, we are informed, we shall receive in retribution according to the deeds done in the body. Though we shall be accountable beings as long as we exist, yet it is this short prefatory portion of our accountable existence that is to determine the character of all the rest. The actions of this little limited life are empowered to decide for eternity. This is a consideration of unparalleled power and weight. Let it be contemplated and felt. We are acting for eternity! Ages of retribution' answer to this hour of probation. How circumspectly, then, ought we to live! If such be the consequences of life, how frugal ought we to be of its moments! How much more necessary now, than ever they will be hereafter, are anxiety, watchfulness, industry, and self-denial ! A little care and effort now, and all will be safe forever. A little providence and pains taking, and you will have made your fortune for immortality. Oh, will you not strive to enter in at the strait gate? Will you not labor now for the meat that endureth unto everlasting life?" and watch a moment to secure an everlasting rest?"

5. The uncertainty of human life is a part of the general subject; on which it is only necessary to say, that there is no revealed ground of confidence that any part of the future will become present to us, while we are in the body. Death often comes entirely unexpected, and is sometimes literally instantaneous. There are cases in which

It

the victim of sudden death is in health even to his final moment. is speaking within bounds to say, that " we know not what a day may bring forth." What is your life? It is even a vapor that appeareth for a little time and then vanisheth away.

6. The dependency of life is a topic that deserves attention. It is not independent-self-sustained. Proximately it is dependent on the union of body and soul. But on what does that union depend? Not on accident. That is a word which stands for no reality. Not on any independent and uncontrollable laws of nature. The laws of nature are the ordinances of Heaven, and do but perform the will of a Supreme Intelligence. Life is dependent on the determinations of an intelligent being. There is a Sovereign of life, and he is absolute. It is God, in whose hand our breath is. "Thou turnest man to destruction, and sayest, return ye children of men." The reasons of his determinations with respect to life are unsearchably hidden. His thoughts and ways in reference to this matter are not as ours, but high above them. What He does, we know not now. On what principles he protracts life in some cases, and cuts it short in others, we cannot say. Their wisdom transcends our comprehension. He decides with all eternity spread out before him. We see not half

way

to the grave

It is no wonder we decide differently. He plucks life, full often in the bud. Yea, its tenderest shoots disappear before him. They seem to have withered; but we hope they are transplanted to a kindlier soil-a more genial clime. In the death of infants, we seem to see Jesus reaching out his hands from heaven, and saying "Suffer the little children to come unto me"- -or rather heaven itself, acting as a mighty magnet to bring those little unresisting spirits to the joy of their Lord. He cuts short the life of usefulness; he takes away the prop of the family; he prostrates pillars of the church; he removes ornaments of the state. What vacancies he creates, what bereavements he causes, what disappointments he occasions, what heart-bleedings and heart-breakings! How often he strikes just where we think he should not, and the universe affords no shield against the force of his blow. And yet, how strange, he often spares the wretch who bares his bosom to the stroke, and implores that he may die. He lets the life that had become a weight and a weariness run on; spins out old age, and protracts pain, decrepitude, poverty and misfortune beyond their wishes; while as often he disregards the most importunate petitions for life; and even his own children present their united prayers in the name of the great Advocate in vain!

7. The inequality of human life requires a word. In order that life may be uncertain, it is necessary that it should be of unequal length; and that it should be entirely uncertain, so as to baffle all calculation and defy conjecture, seems to be a first principle with God. Here is a reason for its inequality. But why this particular man should have so much more space allotted him for the pursuits and enjoyments of the world than that man,-above all, why the one should be allowed a period of probation so much more protracted than the other's,-why so much more time should be granted in the one case for hearing the gospel and deciding on the offer of salvation, is something we cannot explain-our knowledge extends only to the fact. But,

If a

up his

8. Life, short, interrupted, uncertain, and unequal as it is,--is long enough. That life is long enough, which answers life's great end. Now this life does that, or if it do not, a longer life would not. man is determined to go on in sin, (and a man soon makes mind one way or the other,) life is long enough. The sooner it is over the better, if he has come to that determination. Why should he live only to treasure up wrath against the day of wrath? If on the other hand he inclines to stop sinning, life is long enough for repentance, and for making a successful application to the Savior. The penitent thief found the way to Jesus short, and the welcome ready