ON ST. PAUL'S ANTICIPATION OF DEATH.

2 TIMOTHY iv. 6, 7, 8.

For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight; I have finished my course; I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at the last day; and not to me only, but unto all them that love his appearing.

FROM these words it has been concluded by the best expositors of ancient and modern times, that this second Epistle to Timothy was the last production of St. Paul's pen. The text, indeed, appears to warrant such an inference. It clearly intimates that the blessed Apostle foresaw the immediate termination of his labours by a violent death, and looked forward with holy confidence to the reward of his fidelity. We are informed by history that he suffered martyrdom at Rome, about the fourteenth year of the reign of Nero; and there can be no doubt that the passage before us was written within a short period of that

event.

These circumstances, however, have not always been sufficiently considered in the interpretation of the passage. Many persons, who, at least, had no pretensions to inspiration, and whose situation could REMEMBRANcer, No. 65.

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bear no sort of comparison with that of St. Paul, have yet ventured at the approach of death to adopt his language, and to profess the same assurance of salvation, which was doubtless imparted to the Apostle, before his martyrdom, by the special agency of the Holy Spirit. Now this appears to be a dangerous and unwarrantable presumption, quite inconsistent with the true Christian temper, and very likely to mislead others in a matter which may seriously affect their future happiness. Our time, therefore, may be well employed in considering how far this text can be safely applied to the case of any Christian in the present day, and what general instructions we are warranted in drawing from it.

The first point to be examined is the character and situation of the person by whom these words were uttered. The principal circumstances of St. Paul's life are too remarkable to have escaped your memory. He was a man of talents and education, born at Tarsus in Cilicia, and brought up among the Pharisees in the strictest profession of the Jewish law. We first read of him in Scripture as having been present at the martyrdom of St. Stephen, and "consenting unto his death." He then began to persecute the Christians with furious animosity. "Saul" we read "made havoc of the Church, LI

mount, nor to Isaiah in the temple, did Jehovah deign to reveal himself in a more conspicuous manner. St. Paul, then, was favoured with a degree of light and grace to which we have no pretensions. He might, perhaps, have received such as surances of future happiness as are never granted to ordinary men; and might therefore be justified in speaking of his own salvation in more confident language than we can venture to adopt.

But, although it may be supposed, that, to a person so highly favoured as St. Paul, some distinct assurance of salvation might be granted, it is yet clear from Scripture that no such assurance was given till his life was drawing to a close. The text before us is the only passage in all his writings in which he speaks of his own salvation as a matter of certainty. In other places he represents himself as labouring for immortality, as still in a state of discipline and trial, as exposed to temptation and prone to sin, and therefore not yet assured of everlasting peace. This will surely be acknowledged by all who are conversant with St. Paul's writings. There are, however, two passages which I cannot omit, as tending to place this question in the clearest light. In the ninth chapter of the first Epistle to the Corinthians, St. Paul compares the life of a Christian to a race, and represents himself as contending for the prize with the same anxiety and zeal as other men. "Know ye not that they which run in a race run all, but one receiveth the prize: so run that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible." Here the Apostle includes himself among the number of those persons, who were striving to obtain eternal life by sub duing their corrupt propensities. He proceeds, "I, therefore, so run not as uncertainly; so fight I, not as one that beateth the air,"-I do not

contend as one who wastes his labour, without any definite object, or without hope of success-" but I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway." Hence it appears, that if St. Paul had not kept his body in subjection, and carefully practised the Gospel which he preached, he would have fallen into the same condemnation as other men. Neither his supernatural endowments, nor the service he had rendered to the Christian cause, would then have saved him. This, indeed, may clearly be collected from our Saviour's words " many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thy name done many wonderful works? then will I profess unto them, I never knew you; depart from me, ye that work iniquity."

The other passage to which I have. alluded, as confirming the point in question, occurs in the third chapter of the Epistle to the Philippians. St. Paul is there reasoning against the Jews, who were disposed to place great confidence in their own righteousness, and in their exact observance of the Mosaic law. He combats this presumptuous opinion, and reminds the Jews, that if any man in the world had reason to trust in his adherence to their law, it was himself; who, till the hour of his conversion, had kept its ordinances with the greatest rigour. He assures them, however, that he placed no reliance on it, but grounded all his hopes of salvation on the power of Christ's Atonement and Resurrection, “if," says he, "by any means I might attain to the resurrection of the dead. Not as though I had al. ready attained, either were already perfect, but I follow after, if that I

* Matt. vii. 22, 23.

may apprehend that, for which also I am apprehended of Christ Jesus," i. e. I labour diligently in my Chris. tian course, under a firm persuasion, that, if I persevere to the end of life, I shall attain the rewards of immortality, and accomplish those purposes for which I was miraculously converted by Jesus Christ. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are be fore, I press toward the mark for the prize of the high calling of God in Jesus Christ." Here the Apostle disclaims any assurance of salvation. He counts not himself to have apprehended, or attained, the prize of his high calling, but declares that he is still labouring for it with earnest zeal. It is true that he entertained no doubt of success, provided he should continue faithful to the end; but he was convinced that if he should relax his efforts, and become disobedient to the will of God, not all the gifts and graces he had received would save him from condemnation.

If such were the sentiments of an inspired Apostle respecting his spiritual condition, what judgment ought we to form of our own case? Can any Christian of the present age venture to compare his own merits with those of an Apostle? Can any one seriously believe that his prospect of eternal happiness is more clear than that of St. Paul, when he wrote his Epistles to the Corinthians and Philippians? How, then, shall the best and most virtuous of the human race presume to speak of their own salvation as an object already gained? How shall they dare to arrogate to themselves a privilege denied to the most favoured ministers of heaven, and manifestly inconsistent with a state of trial and probation? When St. Paul affirmed that a "" crown of righ teousness was laid up for him," he said at the same time, "I have

finished my course; I have kept the faith;" and until we can prove that our own situation is in all respects similar to his, we must never venture to apply these expressions without qualification to our own case.

And surely, if it concerns us to form a just conception of any point of practical religion, it is of making preparation for the approach of death. The time must come when we shall be summoned from this world, and when all its honours, pleasures, and emoluments, will appear utterly insignificant. Every faculty will then be absorbed in the contemplation of futurity. Whatever we have done in obedience to the will of God, will then be regarded as among the wisest and happiest actions of our life. Every wicked word and deed will be remembered with horror and dismay, It is clear, then, that even to the best of men, the hour of death ought to be an hour of awful meditation and profound humility. If the Christian has laboured through life to perform his Saviour's will, he has yet no ground for exultation. Those Scriptures from which he learned his duty, teach him in clear terms that after all his efforts he is still an "unprofitable servant." He can not even flatter himself that the talent entrusted to his charge has been employed to the best advantage; for who is not conscious of a thousand errors and infirmities? Who has not committed many sins against his better judgment, which, but for the merciful provisions of the Gospel covenant, would have involved him in everlasting misery? Surely, then, all presumption ought to be suppressed when the soul is about to appear in the presence of its Creator.

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Our hope of happiness must then depend alone on the consciousness of having endeavoured work out our own salvation with fear and trembling." Such is the frame of mind which becomes a dying Christian; but this, let me observe, is very different from that

spirit of confidence in the hour of death, which is so frequently extolled as a lively proof of the efficacy of Religion on the heart. Sometimes we read of the death of persons of real piety and exemplary lives, who have, nevertheless, been excited in their last moments to an improper sense of their own condition, or have at least expressed themselves in most unwarrantable terms. But this species of delusion becomes more dangerous to the individual, and far more injurious to mankind, when it seizes the imagination of profligate and irreligious men. Persons of this description sometimes quit the world with such expressions of confidence, as would ill become the most devont and exemplary Christian. They talk as if salvation were to be attained, not by a life of holiness and obedience, but by a mere profession of faith in the blood of Christ. To such extent, indeed, has this dreadful delusion sometimes been carried, that criminals, having passed through every stage of vice, and about to pay the forfeit of their lives, have yet been encouraged in their last moments to consider their future pardon as a matter of certainty, and have even expressed impatience to appear before their Saviour's throne. From such descriptions, and from such examples, the mind of a sober Christian recoils with horror. He regards them as proofs of a deluded imagination, not of a converted heart. And he devoutly prays that when the hour of his dissolution shall arrive, he may be enabled to commend his soul to God with better hope, and with an humbler spirit.

By way of contrast and antidote to such examples, permit me to lay before you the dying sentiments of an illustrious man, who had spent his whole life in promoting the glory of God, and preparing himself for the day of judgment; a man, whose piety, wisdom, and erudition, were the glory and ornament of his own

age, and are still the admiration of posterity. "I have lived," said the admirable Hooker, "to see this world is made up of perturbations, and I have been long preparing to leave it, and gathering comfort for the dreadful hour of making my account with God, which I now apprehend to be near. And although I have by his grace loved Him in my youth, and feared Him in my age, and laboured to have a conscience void of offence to Him, and to all men, yet, if thou, O Lord, be extreme to mark what I have done amiss, who can abide it? And, therefore, where I have failed, Lord, shew mercy to me, for I plead not my righteousness, but the forgiveness of my unrighteousness, for His merits, who died to purchase a pardon for penitent sinners.' Compare the sentiments of this most humble and holy man with the presumptuous language of enthusiasm, and judge which is most consistent with the spirit of our Lord's religion, most acceptable to Him who "resisteth the proud, and giveth grace to the humble."

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Let me exhort you, then, to anticipate the approach of death, neither with presumption, nor despair; but with an humble, devout and stedfast faith in the power of your Redeemer's sacrifice and intercession; with a profound sense of your own unworthiness; with lively contrition for your past offences with earnest resolutions of amendment. Remember that your salvation can never be secure till the close of life: for while you live there is still opportunity of neglecting your duty, and resisting the grace of God. But, remember, also, for your consolation, that if you persevere in piety and faith, nothing can deprive you of an everlasting recompense. "Be thou faithful unto death," says our gracions Saviour, "and I will give thee a crown of life;" and St. Paul in my text declares that "a crown of righteousness is laid up" not only for him.