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It is recorded of one of our most distinguished British essayists, that he addressed to an irreligious nobleman these solemn words, "I have sent for you that you may see how a Christian can die." Many critics have thought that the apostle's request to Timothy, "Do thy diligence to come shortly unto me," was prompted by a desire not only to have his companionship in the time of tribulation, but to impart religious counsel, and above all, that he might be a witness of the last moments of his aged father in Christ, the apostle. Whatever difference of opinion may be entertained of Addison's saying to the nobleman, who can doubt the wisdom and piety of Paul's wish?

I. LIFE PRESENT, OR THE APOSTLE'S REFLECTIONS ON DYING. How calm his mind! Whilst our views and feelings may be altered by the nearness of the last enemy, to Paul it seemed the same whether death was dimly seen in the distance, or the interval be measured by a single step. The words, "I am now ready to be offered" probably contain an allusion to the heathen custom of pouring wine and oil on the head of the victim when about to be offered in sacrifice. The apostle felt himself to be as near to death as that very victim; every preparation having been made, he only had to await the fatal blow. How could such a man fear death when for years he had been a "living sacrifice" in the service of his Master, and was now awaiting death as the consummation of the sacrifice? The other figure is not less beautiful. The apostle had hitherto felt himself bound to the present world as a ship to its moorings, but now anchor was to be weighed, fastenings to be loosened, and sails to be unfurled. But though the vast, the boundless ocean stretched out before him, he felt himself to be no mere adventurer — a Columbus going in search of an undiscovered land. Though known only by report, he knew that the report of this new world was not the speculation or idle conjecture of man. Thus, elsewhere, he is found saying, "having a desire to depart [to loose cable] and to be with Christ, which is far better." How does the repetition of these figures show that his feelings were not transient impulses, but the settled habits of his mind. How intelligent was this confidence! His was not the peace of ignorance, or of a perverted view of the mercy of God. Here was his assurance of a triumph over the last foe, "I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day." And is there not something sublime in this state of mind? What a contrast does it present even to some of those cases of supposed religions triumph over death which men of the world have quoted from classic antiquity, For what was it that made the apostle so resigned, so willing, so longing to meet death? Was it a feeling of misanthropy from the base treatment he had received from his fellow creatures, including even his professed friends? Was it disappointed ambition, the world refusing him its laurels? Was it anxious suspense from being in prisons and deaths oft? Was it the infirmity of old age, drying up all the sources of the enjoyment of life? Whilst these may be the secret motives which have urged many men of the world to desire departure, no such selfishness was enthroned in the apostle's breast, as you may learn from his reflections: "For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better." "We are confident, I say, and willing rather to be absent from the body and to be present with the Lord."

II. LET US LOOK AT LIFE PAST; OR, THE APOSTLE'S RETROSPECT.

1. Here is life reviewed in reference to its conflicts. Life is not only a race, but a conflict — not only a stretching forward for the prize, but one continuous struggle with besetting foes: it calls not only for activities, but resistance. Say you this is a repulsive view of religion? We reply, is not self-denial necessary for success in all the departments of life? Is it not, moreover, as salutary as indispensable? Instead of complaining of this battle of life, ask yourselves if the self-knowledge thereby obtained, the opportunity afforded for the development of graces, the vigour given by exercise to every virtue, be not more than a compensation?

2. Life is here reviewed in reference to the individual sphere of active duties. We might here propose several questions. Is a man sent into the world by his Creator only to follow out his own inclinations, or is he in any sense born to the fulfilment of some great end in the kingdom of God's providence? We might ask again if the individual believer sooner or later may not find out his particular vocation, and arrive at some satisfactory conclusion as to what end he was born, or for what cause he came into the world. Do not wants, gifts, counsels of friends, oft unmistakably point to the work assigned by the Disposer of all things? Will not the prayer, "Lord, what wilt Thou have me to dot" be answered, so that the suppliant shall be able to say, "This is my course." If, then, there is a course prescribed by Divine providence for each of us, is it not our interest as well as our obligation to pursue it?

3. Life is here reviewed in reference to religious beliefs, or our fidelity to truth. By the word faith here is meant the Christian religion, so called because it is a revelation made to man's faith; "the righteousness of God is revealed from faith to faith." But all cannot say, "I have kept the faith." Could Phygellus, or Hermogenes, or Hymenaeus, utter such words? The patience and the faith of the saints are often severely tried, and blessed are they of whom it was said, "Here are they that keep the faith of Jesus." If any think lightly of adherence to the faith, let them ponder over the deathbed confession of one who had swerved from the truth. "It seemed," says a writer in the Quarterly Review, "that Hume received a religious education from his mother, and early in life was the subject of strong and hopeful religious impressions; but as he approached to manhood they were effaced, and confirmed infidelity succeeded. Maternal partiality, however alarmed at first, came to look with less pain upon this declaration, and filial love and reverence seem to have been absorbed in the pride of philosophical scepticism: for Hume now applied himself with unwearied, and, unhappily, with successful efforts, to sap the foundation of the mother's faith. Having succeeded in this dreadful work, he went abroad into foreign countries, and, as he was returning, an express met him in London with a letter from his mother, informing him that she was in a deep decline, and would not long survive. She said she found herself without any support in her distress; that he had taken away that source of comfort upon which in all cases of affliction she used to rely, and that now she found her mind sinking into despair: she did not doubt that her son would afford her some substitute for her religion; and conjured him to hasten home, or at least send her a letter containing such consolations as philosophy can afford a dying mortal. Hume was overwhelmed with anguish, hastened to Scotland, travelling night and day, but before he arrived his mother had expired." Is it nothing, then, to "hold fast the form of sound words," and, on a dying bed, to exclaim, "I have kept the faith"?

III. LET US NOTICE LIFE TO COME, OR THE APOSTLE'S SUBLIME ANTICIPATIONS. The race was nearly run, the conflict was well-nigh ended; it now only remained that the crown should be bestowed. The crown was to be one of righteousness. Not that the apostle felt he could claim it, for he who styled himself less than the least of all saints would be the first to cast his crown at the feet of the Royal Redeemer, exclaiming, "Thou alone art worthy"; but it was called "a crown of righteousness" because won in the cause of righteousness, and conferred upon him by One who is "not unrighteous to forget your work and labour of love, which ye have showed towards His name." In every age the attainment of a crown has been the summit of human ambition. For it, usurpers have dethroned monarchs — warriors have stood in the breach — navigators have defied the fury of the deep — philosophers have strained intellect night as well as day; for it the foot-racer, and the boxer, and the charioteer have endured severest bodily discipline — all — all reaching after the goal of worldly honour, all trying to distance their competitors — all dissatisfied with the present, and reaching to that which is before. Now Christianity addresses such aspirants, and points them to something better, to crowns purer, brighter, and more enduring. But what may be the crowns which the Lord the righteous Judge shall bestow, we shall not venture to describe. Sure we are, they are not merely symbols of sovereignty, or ensigns of victory, or tokens of national gratitude to earthly benefactors. The conqueror there will not be crowned with olives, or parsley, or any other such fading leaves. It will not consist in the praises of men, or worldly elevation above the millions of our fellow-creatures. It will not be awarded for human merit, nor will the wearer be conscious of any feeling of claim: the weight of his glory will rather weigh him down. It will not be of such a character as shall endanger his holiness, or that shall afterwards require a thorn in the flesh lest the victor should be exalted above measure. It will not be the joy and rapture of an hour, awakened by the excitement of the novelty, to be followed by ennui and disappointment. It will not awaken envy among the millions of the glorified, but rather raise higher joy as they see one wearing a more brilliant diadem than the rest. The crown will consist in nothing that will divert the mind from the Eternal All, and cause it to seek satisfaction in self. The real joy will be that it has been awarded by God's own Son, placed on the brow by His own hand — that it will reflect higher glory on the Giver — that it will be prostrated at His feet. In a word, the honour will consist in the presence and favour and likeness of God. But we pause and tremble, lest we should darken counsel by words without knowledge. We must wait until we wear it, before we shall fully understand the words — "a crown of life" — "a crown of glory" — "a crown that fadeth not away" — "a crown of righteousness."

(J. S. Pearsall.)

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KJV: For I am now ready to be offered, and the time of my departure is at hand.

WEB: For I am already being offered, and the time of my departure has come.