truly of his former sins, stedfastly purposing (should he survive) to lead a new life, having a lively faith in God's mercy through Christ, with a thankful remembrance of his death, and being in charity with all men," he bids him look back to his past goodness, and is astonished that the survey is not attended with the hope and satisfaction which he had anticipated. But the truth was, that on the subject of religion, as on every other, Dr. Johnson entertained far more correct ideas than the friends around him; and though he had not hitherto found peace with his Creator, through the blood of Jesus Christ, yet he could not be satisfied with the ordinary consolations of an uninformed or pharisaic mind. The sun did not, however, set in this long continued cloud; for Johnson at length obtained comfort, where alone true comfort could be obtained, in the sacrifice and mediation of Jesus Christ,-a circumstance to which Sir John Hawkins transiently alludes, but the particulars of which must be supplied from the narrative of Boswell, whose words are as follows: "Dr. Brocklesby, who will not be suspected of fanaticism, obliged me with the following account: For some time before his death, all his fears were calmed and absorbed by the prevalence of his faith, and his trust in the merits and propitiation of Jesus Christ. He talked often to me about the necessity of faith in the sacrifice of Jesus, as necessary, beyond all good works whatever, for the salvation of mankind." Even allowing for the brevity of this statement, and for the somewhat chilling circumstance of its coming from the pen of a man who "will not be suspected of fanaticism," what a triumph was here for the plain unsophisticated doctrines of the Gospel, especially that of free justification by faith in Jesus Christ! After every other means had been tried, and tried in vain, a simple penitential reliance upon the sacrifice of the Redeemer, produced in the heart of this devout man a peace and satisfaction which no reflections upon human merit could bestow. He seems to have acquired a completely new idea of Christian theology, and could doubtless henceforth practically adopt the animating language of his own church, in her Eleventh Article: "That we are justified by faith only, is a most wholesome doctrine, and very full of comfort." There are various ways in which the distressing apprehensions of Dr. Johnson during his latter years may be considered; of which one is, that of their having been permitted, as a merciful and fatherly chastisement, for the inconsistencies of his life. Both Johnson himself and his most partial biographer, intimate that his character was not perfectly free even from gross sins; but omitting these painful recollections, we are at least certain that his in it "as not of it;" and with the high sense which he uniformly entertained of religion, and the vast influence which he had justly acquired in society, his conduct and example might have been of the greatest service in persuading men to a holy as well as a virtuous life,-to a cordial and complete self-dedication to God, as well as to a general decorum and purity of conduct. It is certain that, in reflecting upon his past life, he did not view it as having been truly Christian. He even prays in his dying hours, that God would " pardon his late conversion ;” thus evidencing not merely the usual humility and contrition of every genuine Christian, but, in addition to this, a secret consciousness that his heart had never before been entirely "right with God." Had Johnson survived this period of his decisive "conversion," we might have expected to have seen throughout his conduct that he had indeed become "a new creature in Christ Jesus." His respect for religion, and his outward excellence of character, could not perhaps have admitted of much visible change for the better; but in heavenly-mindedness, in love and zeal for the souls of men, in deadness to the world and to fame, in the choice of books and companions, and in the exhibition of those. spiritual graces which belong peculiarly to the Christian character, we might, and must, have beheld a marked improvement. Instead of being merely the Seneca of the English nation, he might possibly have become its St. Paul; and he would doubtless in future have embodied his moral injunctions, not in the cold form of ethical philosophy, or even in the generalities of the Christian religion, but in an ardent love to God and faith in our Lord Jesus Christ; in a union to the Redeemer, and a dependance upon that Holy Spirit who is the Enlightener and Sanctifier. That such a supposition is not visionary, may be proved even from the meagre accounts afforded by a spectator, who would of course be inclined rather to soften down than to give prominence to any thing which might be construed into "fanaticism." For we learn from this witness, that in point of fact there was already a marked alteration in Dr. Johnson's language upon religion; as, instead of spending his time upon barren generalities, "he talked often about the necessity of faith in Jesus." That of which Dr. Johnson spoke thus earnestly and often, must doubtless have appeared to him as of the utmost importance; and we have to lament-if indeed any dispensation of Providence may be lawfully lamented -that Johnson had not lived to check the Pelagianism and Pharisaism of his age by proclaiming "often," and with all the weight of his authority, that "faith in the sacrifice of Jesus is necessary, beyond all good works whatever, for the salvation of mankind." The expression is not quite theologically correct. stitutional melancholy of this great man might own case. and respected religion rather than loved it; and, by building his structure for many years on a self-righteous foundation, rendered the whole fabric liable to be overthrown by the first attack of an accusing conscience. In reply to any general inference to be derived from these remarks, it may still be urged, that Dr. Johnson's was a peculiar and exempt case; and that his painful feeling of sin, and his consequent dissatisfaction with his own righteousness, were rather the effect of his natural malady than of any peculiarly correct ideas upon religion. But, even admitting this, who can assert that either his understanding or his character has been superior to Dr. Johnson's; and that, therefore, he may be justly sustained in death by a support which this eminent man, from whatever cause, found unavailing. If the greatest moralist of his age and nation was obliged at length to seek repose in the same free mercy of God in Christ which pardoned the thief upon the cross, who that knows his own heart will henceforth venture to glory in himself? The conscience may indeed be seared; we may not feel as Johnson felt; we may be ignorant both of God and of ourselves; and thus, for want of knowing or believing our spiritual danger, we may leave the world with a false tranquillity, and enter the presence of our Creator "with a lie in our right hand." This, however, is our unhappiness, and ought not to be our boast; for if our minds were as religiously enlightened, and our hearts as correctly impressed, as Dr. Johnson's, we could obtain hope only where he obtained it,-by "faith in the sacrifice of Jesus." The case, however, of Dr. Johnson is not an exempt case; for what has been the feeling of true Christians in every age but one of a similar, though perhaps not always equally marked and conspicuous, kind? The devout and eminent George Herbert remarked upon his death-bed, "I have nothing to present to God but sin and misery; Dr. John Donne, the proverbially pi With the names of Donne and He "I have lived to see that the After mentioning Hooker, we oug ing, "there is laid up for me a crown of righte- | to his singular profit, whether to live or die." ousness. Christ is my righteousness." Another eminent Christian and sound churchman, Bishop Sanderson, who composed the Preface to the Liturgy, says in his will, written three weeks before his death, "I commend my soul into the hands of Almighty God, as of a faithful Creator, which I humbly beseech him mercifully to accept; looking upon it, not as it is in itself, infinitely polluted with sin, but as it is redeemed and purged with the precious blood of his only beloved Son, and my most sweet Saviour Jesus Christ: in confidence of whose merits and mediation alone it is that I cast myself upon the mercy of God, for the pardon of my sins and the hopes of eternal life." Select But these persons, it may be said, were divines, and might therefore be supposed to be more intimately acquainted with the technical language of religion than other men. then the case of the virtuous and heroic Philip Sidney. He was a soldier, and a brave one, yet he died the death of a humble Christian. In him we see a character upon which calumny herself has been able to fix no spot. His country reposed upon him with full confidence, as its most hopeful friend and protector, and in defence of that country he lost, in the field of battle, his valuable life. Posterity has vied with his contemporaries in doing justice to his memory, and perpetuating his varied excellencies. The venerable Cainden speaks of him at once with rapture and regret, as "the great hope of mankind," "the most lively pattern of virtue, and the darling of the world;" the hero "whose virtues have come to perfection," and whom men ought for ever to commemorate "not with tears but admiration." Yet this man, of whom historians foretold that "Sidney shall live to posterity," and upon whose virtues and untimely death rival universities poured forth volume upon volume of eulogies and regrets; this man, thus flattered and caressed, found at length, that "all was vanity," and that nothing could give him peace upon a death-bed but the same humble hope which fills the bosom of the most illiterate and lowly Christian. As a soldier, nothing could daunt the mind of Sir Philip Sidney; yet, remarks one of his biographers," the guilt of sin, the present beholding of death, the terror of God's judgmentseat, which seemed in hot displeasure to cut him down, concurring, did make a fear and astonishment in his mind." He, however, at length obtained peace through his Saviour, "giving thanks to God, that he did chastise him with a loving and fatherly coercion, and Deeply feeling his transgressions, he "vowed with an unfeigned heart and full purpose, if God should give him life, to consecrate the same to his service, and to make his glory the mark of all his actions." The mental distress of Sidney did not arise, any more than that of Dr. Johnson, from the usual remorse attendant upon an irregular and vicious life. On the contrary, both these men had lived virtuously and usefully in the world; but, amidst all their exemplary qualities, they could find no security in their last hours except in self-renunciation and faith in Christ. Sidney's biographer expressly relates, that "although he had professed the Gospel, loved and favoured those who did embrace it, entered deeply into the concerns of the church, taken good order, and very good care, for his family and soldiers to be instructed and be brought to live accordingly, yet entering into deep examination of his life now in the time of his affliction, he felt those inward motions and workings of [God's Holy Spirit in his conscience] exciting him to a deep sorrow for his former conduct." Again," his former virtues seemed nothing, for he wholly condemned his former life." "I have no comfort," added he, "in that way [reflecting on his past virtues]: all things in my former life have been vain, vain, vain." How different these expressions of a renewed heart to that unscriptural common-place gratulation which is so often witnessed on similar occasions! If even a Sidney, "that most lively pattern of virtue," could not look back with complacency, or forward with hope, trusting in any measure to his own merits, who, under si milar circumstances, can be reasonably considered as entitled to a higher degree of self-confi dence? The important subject which occupied his time from the moment of his fatal wound to his death, was ascertaining the real bearings of his religious character. "He did grow weaker and weaker in body, and thereby gathered that he should die, which caused him to enter yet into a more correct consideration of himself, what assurance he had of salvation; and having, by the promises of God, and testimony of his graces which he felt working in him, gathered his assurance of God's favour unto eternal life, and made him perceive that he did chastise him, as a most kind father, to fashion him to his will, he said that he feared not to die." This paragraph, though couched in language very different from the current phrases of modern theology, being such as to many persons may appear somewhat unphilosophical and enthusiastic, contains, when properly considered. ture, and the "testimony of his graces" as exhibited in his own heart; or, in other words, he first endeavours to discover to whom pardon is offered in the Gospel, and then proceeds to examine how far he was himself included in the character described. He founded his hopes wholly and exclusively upon God's immutable "promises" in Christ; yet, at the same time, he brought the subject to a practical account, by inquiring whether the "graces" of the Christian life had been implanted in himself. 66 Thus, this celebrated man "wrought out his own salvation with fear and trembling," knowing that "it was God that worked in him both to will and to do of his good pleasure."-For some time his frequent subject of lamentation was, that "he had not a full and sure dependance upon Christ;" and "thus sowing in tears," he ultimately "reaped in joy;" for it was not long before he began to exclaim with almost his expiring breath, "I would not change my joy for the empire of the world." From this moment his religious solace seems never to have left him; for, observes the above-cited biographer, "It now seemed as if all natural heat and life were almost utterly gone out of him; that his understanding had failed, and that it was to no purpose to speak any more unto him. But it was far otherwise. I spake thus unto him:-Sir, if you hear what I say, let us by some means know it; and if you have still your inward joy and consolation in God, hold up your hand. With that he did lift up his hand and stretched it forth on high, which we thought he could scarcely have moved; which caused the beholders to cry out with joy that his understanding should still be perfect, and that the weak body, beyond all expectation, should so readily give a sign of the joy of the soul." lieved," and had arrived at the joyful c ness. How different to these sublime as were the forebodings of the most virtu thens! Death had not to them lost i nor was the grave robbed of its terrors and uncertainty were their brightest there might be a future state, and the might be happy after death; but bey plausible conjecture unenlightened re no power to aspire. To allay the to conscience there was no "blood of spri they knew of no "fountain opened fo for uncleanness." They had never consolatory promise, "though thy s scarlet, they shall be white as snow they be like crimson, they shall be or been taught "the blessedness of whose iniquities are forgiven, and w are covered." That Jesus Christ "c the world to save sinners, was a my from their knowledge, and that the of heaven is opened to all believer truth far beyond their utmost powers tigation. But cheered by the doctri atonement, the meanest Christian "depart in peace," believing that not nipotent Redeemer is still able and "save to the uttermost all that come by him." For death thus to become a delightful instead of a terrific image, the spiritual affections as well as understanding must have been duly cultivated. To him who can really say with an Apostle respecting his Redeemer, "whom having not seen we love;" or with the Psalmist, "whom have I in heaven but Thee? and there is none upon earth that I desire in comparison of Thee;" the dissolution of the soul and bodying his frailties and his transgression can present no painful theme of meditation. But a cold and speculative theology, even should there be nothing heterodox in the creed, or outwardly exceptionable in the life, will not support a mortal sinking into eternity. At such a moment, the helpless soul feels its need of a Father, a Protector, a Guide: it is about to pass into that awful and unknown world whence it can never return, and desires therefore an Almighty Friend to welcome its arrival. It is not the Deity, simply considered, but "God in Christ reconciling the world unto himself," that renders heaven a wished-for and congenial abode to the true believer. To an ardent and grateful attachment to the Redeemer, not less than to faith in his merits and obedience, must be ascribed the pleasureable anticipations of holy men in death. Stephen expired in peace, notwithstanding his “looked unto It appears then from the foregoin tions, that death-beds in general m duced to four descriptions. The firs the case of those persons who die i called tranquillity, but who ought Scripture be true, to have died far Here we may discern the infidel, the sinner, the ignorant, the self-right various other kinds of character; whom, however, want of knowledg of faith, must have tended to produc security: for, would these unhapp have understood as they underst would they have believed as they no what human artifice could have lull so fatal a repose? The second class is the exact conv dation, ought to have been, we might have conceived, brighter and more satisfactory than in the actual trial they perhaps appeared. Instances of this kind will sometimes occur (as in the case of the poet Cowper), for which, as respects the high behests of Divine providence, it is not easy to account. We may, indeed, oftentimes discover, without much difficulty, the immediate cause; we may ascertain, for example, the existence of some bodily malady or incorrectness of apprehension; but the ultimate design of the Almighty in so distressing an event, and the beneficial effect intended to be produced upon the sufferer, may not be quite So apparent. But since it is evident, both from ScripLure and experience, that the death-bed of a consistent Christian is usually rendered a scene of comfort and composure, if not of positive delight, we may oftentimes discover, when an apparent exception occurs, that there existed some obvious cause quite adequate to the production of the effect. The Almighty does not contend with the Christian without reason. There had possibly been frequent or notorious lapses from the right path; some favourite sin had been indulged, some incorrect doctrine had been harboured, some secret fear of man or dread of temporal disadvantage had prevented an explicit avowal of Christian principles. There had, perhaps, existed a culpable degree of ignorance or indifference respecting some important part of the Gospel dispensation, especially those parts which relate to the believer's privileges and the freedom of salvation. Or, perhaps, repentance had not been sufficiently deep; or self-renunciation was not impartial and unreserved; or the flesh had not been sufficiently mortified; or self-denial had not been duly practised; or reliance by faith on Christ had not been sufficiently simple and implicit. There was some latent inconsistency, some unsubdued temper, some daily-besetting sin, some undue adherence to the world, some secret feeling of rebellion against God, to intercept the light of the Divine countenance, and to blot out the fair face of the celestial world. Conversion, though genuine, was, perhaps, as Dr. Johnson remarked of his own, late; the Holy Spirit had been often grieved; his influences had been long resisted; Christian virtues had dwindled and decayed; while earthborn principles and feelings had sprung up in too much of their native luxuriance, and impeded the growth of every heavenly-implanted grace. Still, however, in the majority of those cases in which faith, though weak, is really genuine, a light is at length seen to "spring up in darkness;" some indication at least occurs to prove, that the last moments of such a person, though chequered with anxiety and distress, are yet groans and execrations spoke-though how imperfectly! the tortures of his departing soul. Here we may place also sceptics of that more common class, who fear eternity without believing in the Scriptures, and who tremblingly expect a future state of rewards and punishments, without any trust in Him who alone "hath the keys of hell and of death.” Infidelity may, indeed, boast that some of its disciples have met death with composure, and even with cheerfulness; but who shall so hold the balance between rival horrors as to decide whether the death of a Hume or a Voltaire is to be preferred; whether to quit the world in false repose, and "in hell to lift up one's eyes," be a better or a worse lot than to foresee and to shudder at the destruction which the agonized conscience discerns no way of avoiding? The fourth class consists of those who die happily, and whose happiness is well-founded. Of such persons, several instances have been already brought forward: nor is the present age destitute of numerous witnesses to the power of the Gospel in the hour of dissolution. There are, indeed, many motives for the true Christian's meeting death, not merely with acquiescence, but even with pleasure. The pious and amiable Melancthon was accustomed to console himself with the following reflections, which he recorded as some of the reasons why he himself should not grieve to quit the present world:-" Thou shalt bid adieu to sin: Thou shalt be freed from cares, and especially from the rage of controversialists: Thou shalt enter into light: Thou shalt see God: Thou shalt behold also his Divine Son: Thou shalt comprehend all those wonderful secrets which thou couldst not understand in the present life: Thou shalt know why we are framed as we are: Thou shalt learn also the mystical conjunction of the Divine and human natures in Jesus Christ." The This holy man might have been justly mentioned among the preceding examples of persons who, in their last moments, deeply felt and penitently confessed their sinfulness and guilt; but who, amidst all, blessed God that Christ had become their Saviour and Redeemer. passages of Scripture which gave Melancthon most delight and comfort upon his death-bed, and which he was accustomed frequently to repeat, were chiefly those which speak of faith in Jesus Christ. The three following were among the number: "God so loved the world that he gave his only begotten Son, that whosover believeth in him should not perish, but have everlasting life." "Whoso seeth the Son, and believeth on him, hath eternal life." "Being justified by faith, we have peace with God." Thus fixing his hones unon an immd-11 |