grace, but merely) in the blood of Christ. So he and they taught: There is no power in man, till it is given him from above, to do one good work, to speak one good word, or to form one good desire. For it is not enough to say, all men are sick of sin: No, we are all "DEAD in trespasses and sins." It follows, that all the children of by nature, children of wrath." We are all "guilty before God," liable to death temporal and eternal.

men are,

3. And we are all helpless, both with regard to the power and to the guilt of sin. For "who can bring a clean thing out of an unclean?" None less than the Almighty. Who can raise those that are dead, spiritually dead in sin? None but HE who raised us from the dust of the earth. But on what consideration will he do this? "Not for works of righteousness that we have done." "The dead cannot praise thee, O Lord;" nor do any thing for the sake of which they should be raised to life. Whatever, therefore, God does, he does it merely for the sake of his well-beloved Son: "He was wounded for our transgressions, he was bruised for our iniquities." "He himself bore all our sins in his own body upon the tree.” "He was delivered for our offences, and rose again for our justification." Here then is the sole meritorious cause of every blessing we do or can enjoy. In particular of our pardon and acceptance with God, of our full and free justification. But by what mean do we become interested in what Christ has done and suffered?" Not by works, lest any man should boast;" but by faith alone. "We conclude," says the Apostle, "that a man is justified by faith, without the works of the law." And to as many as thus receive Him, giveth he power to become the sons of God: Even to those that believe in his Name, who are born, not of the will of man, but of God."

4. And "except a man be" thus "born again, he cannot see the kingdom of God." But all who are thus "born of the Spirit," have "the kingdom of God within them." Christ sets up his kingdom in their hearts; "Righteousness, peace, and joy in the Holy Ghost.” That "mind is in them, which was in Christ Jesus," enabling them to "walk as Christ also walked." His indwelling Spirit makes them both holy in heart, and "holy in all manner of conversation." But still, seeing all this is a free gift, through the righteousness and blood of Christ, there is eternally the same reason to remember, "He that glorieth, let him glory in the Lord."

5. You are not ignorant, that these are the fundamental doctrines which he every where insisted on. And may they not be summed up, as it were, in two words, "The new birth," and "justification by faith?" These let us insist upon with all boldness, at all times, and in all places in public, (those of us who are called thereto,) and at all opportunities, in private. Keep close to these good, old, unfashionable doctrines, how many soever contradict and blaspheme. Go on, my brethren, in the "name of the Lord, and in the power of his might." With all care and diligence, "keep that safe which is committed to your trust :" knowing that "heaven and earth shall pass away; but this truth shall not pass away."

6. But will it be sufficient to keep close to his doctrines, how pure soever they are? Is there not a point of still greater importance than this, namely, to drink into his Spirit? Herein to be a follower of him, even as he was of Christ? Without this, the purity of our doctrines would only increase our condemnation. This, therefore, is the principal thing, to copy after his spirit. And allowing that in some points, we must be content, to admire what we cannot imitate; yet in many others we may, through the same grace, be partakers of the same blessing. Conscious, then, of your own wants, and of his bounteous love, who "giveth liberally and upbraideth not," cry to him that worketh all in all, for a measure of the same precious faith; of the same zeal and activity, the same tender-heartedness, charitableness, bowels of mercies. Wrestle with God for some degree of the same grateful, friendly, affectionate temper, of the same openness, simplicity, and godly sincerity, "love without dissimulation." Wrestle on, till the power from on high works in you the same steady courage and patience; and above all, because it is the crown of all, the same invariable integrity.

7. Is there any other fruit of the grace of God, with which he was eminently endowed, and the want of which, among the children of God, he frequently and passionately lamented? There is one, that is, Catholic love. That sincere and tender affection, which is due to all those, who, we have reason to believe, are the children of God by faith. In other words, all those, in every persuasion, who "fear God and work righteousness." He longed to see all who had "tasted of the good word," of a truly catholic spirit, (a word little understood and still less experienced by many, who have it frequently in their mouths.) Who is he that answers this character? Who is a man of a catholic spirit? One who loves as friends, as brethren in the Lord, as joint partakers of the present kingdom of heaven, and fellow-heirs of his eternal kingdom, all, of whatever opinion, mode of worship, or congregation, who believe in the Lord Jesus: who, love God and man; who rejoicing to please, and fearing to offend God, are careful to abstain from evil, and zealous of good works. He is a man of a truly catholic spirit, who bears all these continually upon his heart; who, having an unspeakable tenderness for their persons, and an earnest desire of their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men who speaks comfortably to them, and labours, by all his words, to strengthen their hands in God. He assists them to the uttermost of his power, in all things, spiritual and temporal. He is ready "to spend and be spent" for them; yea, "to lay down his life for his brethren."

8. How amiable a character is this! How desirable to every child of God! But why is it then so rarely found? How is it that there are so few instances of it? Indeed, supposing we have tasted of the love of God, how can any of us rest, till it is our own? Why, there is a delicate device, whereby Satan persuades thousands, that they may stop short of it, and yet be guiltless. It is well, if any

here present are not in this "snare of the devil, taken captive at his will." "O yes," says one, "I have all this love for those I believe to be the children of God. But I will never believe, he is a child of God, who belongs to that vile congregation! Can he, do you think, be a child of God, who holds such detestable opinions? or he that joins in such senseless and superstitious, if not idolatrous worship ?" So we may justify ourselves in one sin, by adding a second to it! We excuse the want of love in ourselves, by laying the blame on others. To colour our own devilish temper, we pronounce our brethren children of the devil. O beware of this! And if you are already taken in the snare, escape out of it as soon as possible. Go and learn that truly catholic love, which "is not rash or hasty" in judging-that, love which "thinketh no evil," which "believeth and hopeth all things ;"—which makes all allowances for others, that we desire others should make for us. Then we shall take knowledge of the grace of God, which is in every man, whatever be his opinion or mode of worship. Then will all that fear God be near and dear unto us, "in the bowels of Jesus Christ."

9. Was not this the spirit of our dear friend? And why should it not be ours? O thou God of love, how long shall thy people be a by-word among the heathen? How long shall they laugh us to scorn, and say, "See how these Christians love one another?" When wilt thou roll away our reproach? "Shall the sword devour for ever? How long will it be, ere thou bid thy people to return from following each other?" Now, at least, "let all the people stand still, and pursue after their brethren no more!" But whatever others do, let all of us, my brethren, hear the voice of him that being dead, yet speaketh! Suppose you hear him say, "Now, at least, < be ye followers of me as I was of Christ!' Let brother 'no more lift up sword against brother, neither know ye war any more!' Rather put ye on, as the elect of God, bowels of mercies, humbleness of mind, brotherly kindness, gentleness, long-suffering, forbearing one another in love.' Let the time past suffice for strife, envy, contention; for biting and devouring one another.' Blessed be God, that ye have not long ago been consumed one of another! From henceforth hold ye the unity of the Spirit in the bond of peace.'

10. O God, with thee no word is impossible! Thou dost whatsoever pleaseth thee! O that thou wouldst cause the mantle of thy Prophet, whom thou hast taken up, now to fall on us that remain ! "Where is the Lord God of Elijah?" Let his spirit rest upon these thy servants! Show thou art the God that answerest by fire! Let the fire of thy love fall on every heart! And because we love thee, let us love one another with a "love stronger than death" Take away from us "all anger, and wrath, and bitterness; all clamour and evil speaking." Let thy Spirit so rest upon us, that from this hour, we may be "kind to each other, tender-hearted; forgiving one another, even as God, for Christ's sake, hath forgiven us !”

SERMON LVII.

On the Occasion of the DEATH of the Rev. Mr. JOHN FLETCHER.

"Mark the perfect Man, and behold the upright, for the end of that Man is peace."-PSALM Xxxvii. 37.

IN the preceding verses taken together with this, there is a beautiful contrast, between the death of a wicked and that of a good man. "I myself," says the Psalmist, "have seen the ungodly in great power, and flourishing like a green bay-tree. I went by, and, lo! he was gone: I sought him, but his place could nowhere be found." Dost thou desire to be found happy, both in life and in death? Then "keep innocency, and take heed unto the thing that is right for that shall bring a man peace at the last." The words are rendered in the New Translation with far more force and elegance. "Mark the perfect man, and behold the upright, for the end of that man is peace.' It is not improbable, that David, while he uttered these words, had a particular instance before his eyes. Such an instance was that of the great and good man, whom God has not long ago taken to himself.

In discoursing on these words, I purpose, First, briefly to inquire, Who is the person here spoken of, "the perfect, the upright Man ?" I will endeavour, Secondly, To explain the promise, "That shall bring a man peace at the last:" or, as it is expressed in the other version, "The end of that man is peace." I will, then, with the divine assistance, show a little more at large, in how glorious a manner this was fulfilled in the end of that " perfect and upright man,” who has been lately removed from us.

I. 1. I am, First, briefly to inquire, Who is the person that is here spoken of," The upright and perfect man?" In speaking on this head, I shall not endeavour to describe the character of an upright Jew: such as David himself was, or any of those holy men that lived under the Mosaic dispensation: it more nearly imports us to consider such an upright man, as are those that live under the Christian dispensation, such as have lived and died since "life and immortality have been brought to light by the Gospel."

2. In this sense, he is a perfect and upright man, who believes in the name of the Son of God: he is one in whom it has pleased the Father, to reveal the Son of his Love: and who, consequently, is able to declare, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me." He is one that finds "the Spirit of God witnessing with his spirit, that he is a child of