moment to bestow on their great change; and in regard to those who die without enjoying the use of their reason, it is very possible that they die without having any of these thoughts, and without performing any of these acts, as well they who die in the love and in the favor of God; as those who are always the objects of his hatred and of his vengeance.

The second différence marks rather what it ought to be than what it always is. It would be right and their bounden duty, that when death comes to take the children of God, it should find them actually engaged in their work, devoted to their God, and seeking diligently to be saved. But as there are those who grow remiss from time to time, without, however, losing their faith or piety, without even falling into any very considerable fault; as, besides, it is not impossible but they may die in this state, I do not believe that this may be so constant and so uniform, that the contrary might not occur.

It is then the first of these differences which is most certain and most essential of all. It is certain also that the rule which we can establish upon it admits of no exception. The reverse of it never happens. It was never known that a man dying in a state of grace died otherwise than well, or that dying well he died in a state of sin.

a

In every age and instance the man who dies in a state of sin dies miserably; as on the contrary every man who dies holily dies in a state of grace, and every man who dies in a state of

dies holily; whether it be a natural or a violent death; whether it be in the clear exercise of reason or in the total privation of it. Let the approach of death be gradual and perceptible, let it be sudden and unexpected, the rule I am about to establish is equally infallible. It deserves then our primary attention, as it reduces every thing to a knowledge of what it is to die in a state of sin or in a state of grace. This is what we are now about to illustrate.

CHAPTER III.

THAT THERE ARE TWO STATES IN WHICH WE MAY DIE, A

STATE OF SIN AND A STATE OF GRACE.

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It will be acknowledged that there are two different estates in which we may be found, a state of sin and a state of

grace.

It will moreover be acknowledged that these two states are so opposite that it will be equally impossible to be found in both at a time, and not to be found in either. The state of sin consists not in being a sinner. Who is not a sinner? It consists not also in actual sin. If this were necessary, the most impious would not be in a state of sin during the time when they sleep, since it is certain they commit no actual sin in sleep. This state consists in having committed one or more sins, of which remission has not been obtained. In fact, during all the time which elapses between a sin and the pardon which God grants to those who ask it of him with a lively faith, the offender is subject to all the most fatal consequences of that sin, particularly to the wrath of God, and to the necessity of suffering his vengeance for ever. This is what the Scriptures call “being in sin,"

as it

appears from those words of St. Paul, 1 Cor. XV, "If CHRIST be not risen your faith is vain, ye are yet in your sins." That is to say, apparently your sins have not been expiated, they have not been pardoned; you have now only to expect your punishment. On the contrary, a state of grace consists in not having committed any sin for which we have not obtained the mercy of Gop and as GoD pardons the sins of those only who ask with a lively faith and sincere repentance, it is evident that a state of grace implies on the part of Gop the remission of all past sins, whatever they may be, and faith and repentance on the part of man,

By this we clearly discover what it is to die in one of these two estates. We can easily comprehend that every man who dies without obtaining the mercy of Gop, the remission of one or of many sins into which he has fallen; or which amounts to the same thing, every man who, after having sinned, has not implored the mercy of GOD with a lively faith and sincere repentance, dies in sin, and consequently infallibly perishes.

On the contrary, every man who has truly repented of all his sins past, has a lively faith in God's mercy through CHRIST, and is in charity with all men; dies in a state of grace, and consequently without doubt is saved. This alone is

a

sufficient to show how unhappy it is to die in a state of sin. I can conceive of nothing so miserable, and every thing else seems as nothing in comparison with it. It is a sad thing, I acknowledge, to be born in sin; it is to be “by nature a child of wrath," as St. Paul speaks. But this misfortune is not without remedy: after being born in sin we may be born again, we may

be

regenerated, and consequently become children of God, and heirs of his heavenly kingdom.*

It is a frightful thing to live in a state of sin, and this misery is altogether greater than the preceding. But there is such a thing as escape from it; we may renounce sin; we may forsake it; and finally die in the love and in the favor of God, which ensures our eternal happiness. But when we die in sin we are lost without remedy; and