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 FOR NONE or US LIVETH TO HIMSELF, AND 
 
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NO MAN LIVETH OR DIETH TO HIMSELF. 
 
 A 
 
 FUNERAL SERMON 
 
 PREACHED AT WAUKEGAN, ILLINOIS, 
 
 ON SUNDAY, MARCH 3, 1850. 
 
 ON THE OCCASION OF THE DEATH OF 
 
 E. WINCHESTER HOYT, ESQ. 
 
 BY REV. A. CONSTANTINE BARRY. 
 
 FOR NONE OF US LIVETH TO HIMSELF, AND '1: 
 NO MAN DIETH TO HIMSELF,— Paul. 
 
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 PUBLISHED BY RE-QUEST. 
 
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 l^or none of us livetk to himself and no man dieth to himself. 
 
 [Romans, 14: 7. 
 
 Each and every human being was created for some purpose, and 
 that purpose is well expressed by the word. Usefulness. Man never 
 was intended merely to he, for then would the end of his creation be 
 attained by simply living; but it was designed—and the evidences of 
 that design are inwrought with his very nature—that he should do, 
 that he should attain, and that, through his agency, the condition of 
 humanity should be rendered more hopeful, and something be added 
 to the common stock of real substantial good in God's Universal Fam¬ 
 ily. And so certain as an existence has been given him, so certain 
 will the life he lives have its influence on the whole human world; and 
 that influence will be at work, and will exert itself upon Life’s great 
 Intel ests, long after his head is pillowed in the grave. We know that 
 no creature, from the seraph that stands forever in the light of God’s 
 countenance, down to the insect that glitters only for an hour, was 
 made without purpose, or has lived without effect.” Life has a pur¬ 
 pose beyond itself, and comes to us clothed with weighty and solemn 
 responsibilities. Its acts, its employments, the influences which shall 
 go out from it, cannot effect that life alone; for so true is it that Hu¬ 
 manity is our living body, that whether one member suffer, all the 
 members^ suffer with it, or one member be honored, all the members 
 rejoice with it. 
 
 These considerations invest life with a mighty importance, and call 
 upon us with the impressiveness and authority of a voice from heaven, 
 to devote that life to the great purpose for which it was given; that, 
 if it ^ but for an hour, we may not have liv'ed in vain. 
 
 This selfishness with which too many wrap themselves round, this 
 hardening of the heart against the woes and distresses of our fellow- 
 men, this scanty and meagre benevolence which is confined to one’s 
 own farnily, or kindred, or sect, what is it all but an out and out rebel¬ 
 lion against the supreme law of human nature. “ Study the system,” 
 says Buckingham, “ which you see all around you, of material, animal, 
 ^d national existence, in its minutest or in its grandest portions.— 
 Nothing, you see, is insulated—nothing existing for itself alone. Ev- 
 
4 
 
 FUNERAL DISCOURSE. 
 
 ery part of creation bears perpetually on some other part, and they 
 must subsist together. Indeed the whole Universe, as far as we have 
 penetrated it, seems to be a mighty and complex system of mutual 
 subserviency. Do you suppose that bright sun has been shining, now 
 many thousands of years, to accommodate us only ? No—it has warm¬ 
 ed into life and joy, innumerable millions of which we know nothing; 
 and it moves, also, to diffuse a wider influence, and to hold together 
 ihe unknown globes and systems of globes, which are balanced around 
 it. Descend as low as you can pierce, through the basest transforma¬ 
 tions of matter, living and lifeless, and you find every thing has its use, 
 and accomplishes its purpose. The very refuse, which man casts out 
 and loathes, returns in all the beauty of vegetation, and brings him 
 sustenance and gladness. The barren waste of Ocean itself is the 
 medium of benevolent communication—its recesses teem with life, and 
 its waters purify themselves by perpetual motion. Even the eter¬ 
 nal ices of the poles are continually melting to supply the waste of 
 fluid, and accommodate the wants of other regions. Benificient activ¬ 
 ity is the primary law’ of creation, and inactive uselessness the eternal 
 crime of human nature.” 
 
 If it were possible, we have no right to seek the advancement of our 
 own private, personal interests alone, to rest contented with having 
 served ourselves, and to refrain from doing good to our fellow men.—‘ 
 And we are justified, on the authority of the principles of Christianity, 
 in placing a low estimate on that man’s character, who, while profess¬ 
 ing faith in these principles, narrows down the desires of his heart, and 
 his benevolent efforts, to the limited, contracted sphere, of a sordid 
 self-interest. 
 
 The Infinite Father in placing his child in this world, has made it 
 the field of his action, and has summed up his duty in one vord, 
 “ Thou shalt love thy neighbor as thyself.” This covers the whole 
 ground of moral obligation. It is a law which knows nothing of world¬ 
 ly policy—nothing of geographical boundaries—nothing of party lines 
 —nothing of sectarian divisions:—it overleaps them all, and lays man 
 under obligation to recognize in every other man a brother, and to la¬ 
 bor as earnestly for the promotion of that brother’s interests as he 
 would labor for the promotion of his own. It links him forever to 
 every individual of his race, and is continually urging it upon his soul, 
 that he cannot live for himself alone. 
 
 When a fellow man has finished his earthly course, and passed off 
 from this stage of action, it is quite common to ask. How did he die? 
 What was the experience of the last moments ? And what w'ere the 
 utterances of the soul in the solemn hour? It is better to ask. How’ 
 did he live ?—what was his life ?—has he lived for himself only, or for 
 others ? This inquiry comes up before us to-day, and repeats itself on 
 this occasion. In the midst of a distinguished professional career, with 
 bright hopes clustering around his soul, and the pathway to distinction 
 and enviable eminence opened up before him, an esteemed and beloved 
 friend and brother has passed away. In this community it is felt that 
 
FUNERAL DISCOURSE. 
 
 5 
 
 a life of no ordinary interest has been blotted out. Was that life true 
 to its grand purpose? I repeat, did he live for himself only, or for 
 others ? 
 
 It is not my purpose to eulogize the departed dead. The record of 
 a short but useful life, of lofty aims and dignified effort—the living 
 testimonies which have gone out from his examples and his labors—the 
 embalming of his memory in many hearts—a community in mourning 
 and in tears!—these are his fitting eulogy, infinitely beyond what human 
 learning, or language, or eloquence could pronounce. 
 
 And yet T design to speak of the man—not in terms of mere lauda¬ 
 tion and praise—not as a member of a profession, or a party, or a sect, 
 but as a man and a Christian. And I would speak of him, not because 
 I would formally answer a demand of the occasion, or consult outward 
 appropriateness; but that through a consideration of his life and char¬ 
 acter a great practical lesson may be developed, and sent home im¬ 
 pressively upon the heart. 
 
 It is not necessary that there should be a long and distinguished 
 public career, that exalted stations be occupied, that high political rank 
 and eminence be attained, and that an outward and perishable glory 
 gather down upon the name, in order that a man be constituted great, 
 in the highest, the Christian sense. He may be eminent as a States¬ 
 man, a diplomatist, a legislator, an orator—his name from his verv 
 youth up may have been associated “ with the highest civil service, 
 and the loftiest civil renown”—he may have been Minister and Sena¬ 
 tor, and President—and yet after all he may be very far from being a 
 truly great man. The pageantry of office, the honors of place and 
 power, are not always the reward of merit, nor often the attendants 
 upon true greatness. They reveal to us but little of the man—but 
 little of his actual life. The question remains unanswered—has he 
 lived for himself alone, or for others? 
 
 He of whom I speak, was a Man, and there is more in this than to 
 say that he was a King. And though, had he lived, he might never 
 have been called to fill stations of honor and trust in the government 
 of this Republic, nor have been crowned with titles and dignities; yet 
 with that great soul within him, and true to the design of his creation, 
 he would without honors, without the aid of human applause, have 
 left the impress of true words and noble deeds on the condition of his 
 times, and the improvement of the age in which he lived. 
 
 I do not forget that our departed friend was human—that, there¬ 
 fore, he had faults and imperfections—that he committed errors like 
 the rest of us, and was not always in the right. But let the tomb 
 which encloses his earthly remains, hide these also—let his weaknesses 
 and frailties be buried with him in his grave. Whatever might have 
 been the number and magnitude of these, we must all admit that he 
 did not live for himself alone. He loved his race,—his heart beat for 
 universal humanity—his soul went out in the spirit of fraternal kind¬ 
 ness to meet and embrace the whole world. 
 
 As a husband, a brother, a friend, a citizen, I am not required to 
 
FUNERAL DISCOURSE. 
 
 speak of him—you all know what was his faithfulness in these several 
 relations. But there was that about him and within him, which did 
 not fully reveal itself to the world. Something of it, it is true, was 
 exhibited in his daily walk, in his upright deportment, his cheerful 
 disposition, his amiable conversation, and pure life; but its fullness was 
 discovered only by those with wliom he had communed in the privacy 
 of his own home. The religious element was largely developed in his 
 nature, and he seemed always when leading in conversation, to choose 
 topics connected with the great theme of religion. In all his feelings, 
 his aims, his desires, his convictions, in the homage of his soul and its 
 pure and sincere worship, he was a Christian, and a spiritual child of 
 God. He loved prayer, and communion with the Father; although 
 he caused no trumpet to be sounded before him, and stood not up at 
 the corners of the streets thanking God that he was not as other men. 
 And thus because of his unaffected piety, his deep religious feeling, 
 his genuine goodness of heart, his warm and ever active benevolence, 
 he lived not for himself alone, but was enabled to glorify God, and do 
 <>ood to his fellow men. 
 
 In religious faith our departed brother was an Universalist. And 
 to a very considerable extent, as is probable, this faith, the views early 
 adopted and cherished by him, the sentiments he entertained, and the 
 great doctrines which entered into and formed his creed, gave shape 
 and direction to his character and life. He endeavored to live them 
 in all his dealings and transactions, to be governed by the spirit of them 
 in his intercourse with men. It is knowm to you all how far he suc¬ 
 ceeded, and what was the measure of perfection to which he attained. 
 
 Prominent in his belief was the Fatherhood of God. He believed 
 that the Creator sustains the relation of Father to every human being, 
 and that he reigns and governs as a Father. To him Christianity 
 clearly taught this great truth, and he viewed it as coming to every 
 human being, however defiled and ruined by sin, and bidding him 
 pray, “ Our Father who art in Heaven.” To the mourner in his grief, 
 the weak amid his temptations, the sinner seeking the pardon of his 
 sins, the lananao-e of Jesus Christ addressed itself, “After this manner 
 pray ye. Our Father who art in Heaven.” He believed that it was 
 one great object of the mission of Immanuel, to make known the Fath¬ 
 er, or to reveal the peculiar relation which exists between the Infinite 
 God and the creature man, it being that of parent and child. This he 
 did, not only in words, but in his own person. Not in w'hat he taught 
 merely, but in w^hat he did, in what he was, do we find the revelation 
 of the Father. 
 
 It was indeed the firm belief of our brother, that the Fatherhood 
 OF God is the great fundamental tenet of all religion—that the highest 
 aim in the mission of Christ was to make knowuu the doctrine of the 
 Divine Paternity, or to reveal the Father. In this truth centered every 
 motive to a religious life, every deep emotion of religious trust, every 
 <rlorious anticipation of faith. With him it was the groundwork, so to 
 «peak, of all Christian faith and hope—the heart of all religious doc- 
 
FUNERAL DISCOURSE. 
 
 i 
 
 wine—the mainspring of all religious practice. It is indeed a blessed 
 truth! When gloom like that which gathered down upon Calvary has 
 fallen upon the spirit, when we have become weary and faint beneath 
 our burden of cares and sorrows, tenderly does it call unto us with a 
 sweet voice, like the voice of Jesus on the Cross. It wins our confi¬ 
 dence, softens and subdues our hearts, and all sinful and defiled as we 
 are, bows down our souls in penitence, and brings us reconciled before 
 the Father. 
 
 This truth—the Fatherhood of God—we would not barter for all 
 this world has to bestow. No opposition, no frowns, no unfaithfulness 
 of friends, no earthly disgrace, shall cause us to relinquish our hold 
 upon it. We prize it for the light it sheds upon our pathway, for the 
 pe^Lce it inspires in the soul, for its sustaining and sanctifying power, 
 but above all for its depth of consolation. Earth has no sorrow that 
 it cannot heal—the soul no anguish that it cannot remove 1 
 
 The views of our brother with reference to the Future Life were, to 
 some extent, peculiar. He was one of the few your speaker has found 
 to agree with him in opinion and belief on this subject. This we used 
 frequently to converse upon, and with mutual interest and satisfaction. 
 
 It was a favorite theme with us both, and in pursuing it each revealed 
 his mind to the other, and had his faith strengthened and confirmed. 
 
 The views to which I have alluded, I purpose laying before you in 
 as brief manner as may be; remarking, in conclusion what was their 
 operation and effect on the mind of our absent friend —absent not lost. 
 And you will pardon me for speaking of them, in the first instance, as 
 mine own, as thereby I can more fully and understandingly set them 
 forth. 
 
 It is to the yearning hopes and desires of the human heart that the 
 Gospel addresses itself when it speaks of a life to come. There is 
 with man a “ secret dread—an inward horror of falling into nought” 
 God has implanted deep within his nature longings after that whicii 
 lies beyond the shadowy vista of time—a better world, and a more 
 extended sphere of action. It is thus that he has pointed to an here¬ 
 after, and intimated Eternity to man. 
 
 But more plainly—more gloriously has He revealed the destiny of 
 the struggling, god-like human soul, through the mission of Him wh(» 
 i.s the Resurrection and the Life. He has torn awa}’^ the veil that hung 
 so darkly between us and the unknown future, and poured a flood-tide 
 of light through the rent sepulchre. To die, is to live on, as though 
 the breath failed not—as though the heart ceased not to beat. So tin* 
 Gospel teaches—so we are commanded to believe. Death does not * 
 end our being—it does not destroy the inhabitant of this earthly 
 house—it is but ‘a kind and gentle servant’ who leads us through the 
 gates of the grave to a brighter inheritance, and a better land. 
 
 The subject of the future life is rarely presented in an attractive 
 form, and at the same time so as to have a practical bearing—so as to 
 present motives adapted to overcome the temptations, and support the 
 trials of the present world. 
 
8 
 
 FUNERAL DISCOURSE. 
 
 It is known that we as a people, believe in the final salvation of our 
 entire race, by which we understand their deliverance from sin—their 
 redemption from the bondage of evil. In this particular we are all 
 agreed, though on many minor points there is a great diversity of 
 opinion. This will always be the case where the mind is untrammelled 
 —where each individual is left free to decide in his own mind what is 
 truth, and to reject what he conceives to be error, responsible only to 
 (rod, and not to any set of men. 
 
 I believe firmly and with all my heart, the doctrine of Universal Sal¬ 
 vation, not only because of its comforting and sustaining power, but 
 because I read its proofs every where around me, and find it clearly 
 brought to my mind in God’s written revelation. Its opposite I cannot 
 iielieve. My soul abhors it as an embodiment of cruelty and revenge. 
 
 1 once believed it in my blindness, but have now cast it away and 
 asked pardon of God for having thought so meanly of his character. 
 
 But in believing that the great heart of humanity will finally be pu¬ 
 rified, and attuned to harmony with the nature of the Infinite Father, 
 vour speaker by no means believes that any will be saved from just 
 punishment —that any will be set free from the consequences of their 
 sins. It is an operating principle in God’s government, as eternal and 
 immutable as himself, that, “ He that doeth wrong shall receive for the 
 wrong that he hath done,”—and in assurance of the non-violation of 
 this principle. He who cannot lie has solemnly declared, that He “will 
 by no means clear the guilty.” 
 
 I not only believe that God will render to every man according to 
 liis works, but further that this is the only state of retribution—that 
 as sin is committed here, so its punishment is received here; and that 
 as sin is limited to this state, so also are its consequences and its pen¬ 
 alties. 
 
 i make this as a simple statement of my belief, without giving the 
 proof upon which that belief is founded; and I make it that I may 
 not be mis-apprehended, as I proceed more directly to the subject in 
 
 hand. 
 
 Strictly speaking, then, I believe this to be the only state of retri¬ 
 bution. And yet I believe in addition to this, that our present acts, 
 the exercise or non-exercise of the high powers God has conferred on 
 us, will have a bearing on the life to come, will exalt us or sink us in 
 the scale of future progress and future happiness. Thus while the 
 subject of the future life has nothing in it to terrify and distract the 
 mind, it is at the same time fraught with deep and solemn interest, 
 * and is calculated to awake within us a deeper and truer sense of our 
 responsibilities. 
 
 That there is an intimate connection between the present and the 
 future state, seems to me quite clear. That men, aside from the ab¬ 
 sence of animal appetite and passion, will be the same beings—will 
 still be men, appears equally evident. It is true our Lord has said, 
 that in the resurrection they neither marry nor are given in marriage; 
 but are as the angels of God. “This change in our condition, how- 
 
FUNERAL DISCOURSE. 
 
 a 
 
 ever, results as we may well suppose, from our freedom from these 
 material bodies and the passions belonging to the same; and the lan¬ 
 guage of our Saviour is only declaration of this fact—that in the res¬ 
 urrection every thing of an earthly nature will be left behind. He 
 certainly did not intend to say that we would be transformed into a 
 superior order of spirits—that we would become angels; ‘ for, if this 
 were to be the case, there would be no propriety in saying that we 
 would be like them.’ 
 
 This is an important point which is now' presented for our conside¬ 
 ration, and one which has seldom received attention. It is supposed 
 by many that in the resurrection, our whole natures are somehow to 
 undergo a radical change, and that in some mysterious manner God 
 will at once force infinite knowledge and holiness into our minds, and 
 place the whole human family, instantly', and without any effort of their 
 own, on an equality with the archangel wdio stands on the highest step 
 of His throne. Nothing can be more absurd than this supposition-— 
 no, not even the supposition that men enter upon the future state wdth 
 all their animal appetites and passions, to marry,—if this be the case, 
 —and be given in marriage. 
 
 I believe that when we stand upon the shores of the Eternal world, 
 it will be with natures like these we now possess, save that they will 
 be set free from the bondage of sin and corruption; and that we will 
 start forward in an endless progress, from the precise point in knowl¬ 
 edge and goodness at which we had arrived here. So intimate, do 1 
 believe, will be the connexion between the future life and the present. 
 •‘The future will in fact, be the continuation of the present. It will 
 be the further evolution of the energies of this; the fruit of what is 
 now sown; the maturity of what is now just appearing; the consum¬ 
 mation of what is now imperfect.” 
 
 It is contrary to all we know of the economy^ of God—to the laws 
 which govern our intellectual and moral natures, to suppose that he 
 who has neglected the book of knowledge for this world’s baubles— 
 who has trampled virtue under his feet, and laughed at the idea of 
 personal holiness, is at death to be elevated at once to the loftiest 
 throne of glory—and to the height attained by Newton, and Franklin, 
 and the martyred hosts of the Church of Christ. No, no, he must 
 reach this height, as he only can, by the exercise of the high powers 
 of the soul—by intellectual and moral exertion. God cannot at once 
 by any act of His, put him in possession of all knowledge and all holi¬ 
 ness—he must obtain them there as he would here—by effort; and if 
 he has wasted and misemployed his time here, he must be content to 
 start there at the foot of the hill. 
 
 One other consideration forces itself upon the attention. The de¬ 
 gree of happiness enjoyed by man in this present life, aside from that 
 wliich is physical, depends upon the exercise and cultivation of his in¬ 
 tellectual and moral powers. He who has paid due attention to this, 
 is capable of receiving and enjoying a greater amount of happiness. 
 Uian he who has suffered the garden of his mind to run to waste, or 
 
10 
 
 FUITEBAI. DISCOURSE. 
 
 who has abused and wronged the higher natui’e within him. So will 
 it be in the future world. Each and every individual will be happy 
 in proportion to the amount of knowledge and goodness he possesses. 
 Hence the greater the developemeut of his intellectual and moral na¬ 
 ture here, the greater will be the amount of happiness he will receive 
 and enjoy as he enters upon his immortal destiny. There is, says the 
 apostle, ‘one glory of the sun, and another glory of the moon, and an¬ 
 other glory of the stars; for one star differeth from another star in 
 glory. So also will it be at the resurrection of the dead.’ 
 
 However low down in the scale any mind, in consequence of neg¬ 
 lect and mis-improvement, may be compelled to commence its eternal 
 progress, it will gradually ascend—new energies will be imparted to 
 it—there will be no obstacles, no impediment in its way, and it shall 
 continue to mount up on wings as eagles, and to drink in knowledge 
 and bliss from the throne of God. 
 
 We now call attention to a passage from the inspired penman which 
 may both illustrate and find an illustration. “ And I heard a voice 
 from Heaven, saying unto me. Write, Blessed are the dead which die 
 in the Lord from henceforth; Yea, saith the Spirit, that they may rest 
 from their labors; and their works do follow them.”—Rev. 14: 13.— 
 This lanouao-e of the Revelator would seem to confirm the view we 
 
 O O 
 
 have taken of our subject—that our present efforts, our present acts, 
 will have a hearing' on the future life—that the degree of knowledge 
 and virtue we have here obtained, will be the point from which we 
 begin our progress hereafter. In this sense the works of the wise and 
 the good—the works of the humble, devoted followers of the Lamb, 
 will most emphatically follow them, and procure for them a brighter 
 crown, and a loftier station. 
 
 Others may be as free from the dominion of animal passion—may 
 be as pure in nature—for all will be made alive in Christ—but they 
 cannot be placed on an equality in respect to the degree of happiness, 
 with the truly good and great, who have toiled and struggled with un¬ 
 fainting hearts. All will be happy—perfectly happy, but only in pro¬ 
 portion to their capability of receiving and enjoying happiness. ‘ Ev¬ 
 ery man in his own order,’ or according to the developement of his 
 superior nature. The very point in knowledge, and virtue, and holi¬ 
 ness, at which he has arrived in this life, will be the point from which 
 he will start in the future upon his journey of endless ages. 
 
 We are not then barely living and acting for the present. As our 
 lives and conduct to-day have a bearing on our condition to-morrow, 
 so our wdiole acts and eflforts—our course of living, and the employ¬ 
 ment of our minds will tell with all their power upon our immortal 
 interests. Not that they will sink some to infinite wo, while they raise 
 others to infinite enjoyment; but that they will determine the position 
 in the scale of endless progress which each one must occupy. 
 
 Hoav seriously and solemnly important is this consideration! How 
 does it rebuke our contentions, and strifes, and envyings—our devotion 
 to worldly pursuits, and our worship of mammon—our selfishness, ex- 
 
F^NKRAL DISCOURSE. 
 
 11 
 
 <Cilu*iveDes§ and bigotry! What importance does it attach to the 
 present life—‘the opening of a boundless career—the first field on 
 which our powers are to try themselves, and our actions are to be 
 tried; and where our struggles and efforts, our joys and our affections 
 are all entwined with eternal relations, and invested with a value de¬ 
 rived from the deep treasures of Eternity/ 
 
 1 have said that I do not believe the future state to be one of ret¬ 
 ribution . I will add that I do not believe it will be one of reward.— 
 When God says that the righteous shall be recompensed in the earth, 
 much more the wicked and the sinner, it is not for me to deny it.— 
 Besides, no intimations are given of the existence of sin and misery 
 after the resurrection. On the contrary it is expressly declared that 
 we who bear the image of the earthly shall also bear the image of the 
 heavenly—that there shall be no more death, neither sorrow nor cry¬ 
 ing, neither shall there be any more pain. If these assurances are 
 worth any thing—if there is any truth in them—if the gospel is not 
 all HU imposition and a falsehood, then universal humanity shall be 
 changed, purified, delivered from the bondage of corruption, and made 
 free as the Sons of God. 
 
 But this by no means pre-supposes that he who has come up from 
 the lowest depths of vice and punishment, and whose spiritual nature 
 through life has been wronged and outraged, is to take a place by the 
 side of him whose whole body and soul had been rendered a holy sac- 
 rafice unto the living God,—“ that the selfish, solitary, and indolent 
 speculatist; the griping, hoarding, narrow-minded child of earth; the 
 vain, proud, self-important man of conssequence; is to be placed on 
 an equality with respect to knowledge, and. goodness, and happiness, 
 witli the man who has meekly fulfilled the duties of his station, and 
 with unremitted and unwearied care, has exerted his talent to correct 
 his own disposition, and to promote the good of others.” He may be 
 as free from sin, but he cannot occupy a station for which his earthly 
 habits and dispositions have unfitted him. 
 
 I may be allowed to remark in conclusion that the future life will 
 be unattended by the evils of this. It will be free from sickness, pain 
 and death—free from discord, wrath and strife. Love, the nature and 
 essence of God, will be all in all—it will be the ruling, governing prin¬ 
 ciple in every heart, uniting us forever to the Father and to each oth¬ 
 er. ‘ All there will be exercise—exercise of our faculties in the acqui¬ 
 sition of knowledge, of our affections in the love of God’s creatures, 
 of our powers in the communication of his benefits.” 
 
 The views thus hastily and imperfectly advanced were held in much 
 assurance by our departed friend. He gave tliem much prominence 
 in his religious faith, and they no doubt exerted a controlling influence 
 over his life. He lived continually in view of a higher and better state 
 of existence, though one intimately connected with the present, as re¬ 
 gards the character and the measure of enjoyment of those who enter 
 upon it. These views not only gave a value and exceeding great im¬ 
 portance to the present life, but made the future attractive and glori- 
 
1 2 FUNERAL DISCOURSE. 
 
 ous, leaving nothing to fear from death which has been made so terr^ 
 ble. There were no doubts, no fears, no gloomy apprehensions in the 
 mind of our brother. Though the hour of his departure came sud¬ 
 denly, he was found prepared—he was calm, hopeful, and resigned to 
 the last,—his faith grew stronger, and his hopes brighter as he drew 
 nearer the grav'e, and his death was that of the Christian, with whom 
 to die, is to go home. 
 
 The Church of Christian believers with which our brother was con¬ 
 nected, have sustained a great loss. He was one of its brightest or¬ 
 naments, its strongest and most ardent supporters and advocates, the 
 most excellent living illustration of the goodness and purity of its 
 faith. Long will the place he tilled be left vacant, and long will our 
 Zion have cause to mourn his departure. And yet even his last mo¬ 
 ments and his death were full of instruction—for as he did not live to 
 himself, so neither did he die to himself There comes a voice from his 
 bed of sickness, and from the place of his last sleep, calling us to 
 greater diligence in the work before us, a more entire consecration of 
 our powers and faculties to God and the cause of religion. May this 
 voice not come to us in vain, but may we so listen to and obey it, as 
 that living the life of the righteous, our last end may be like his. 
 
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