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rious principle, so that no worldly influence can stand before it," For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith." (1 John v. 4.) On the contrary, it is a solemn truth-Whatsoever is overcome by the world is not born of God; and that there is no faith, no birth from above, is the cause of the defeat. Yea, and apprehending Christ, this divine principle of faith rises superior to all the overwhelming troubles, with which believers are oftentimes encompassed in their passage through this world of vanity; so that they are enabled to witness this good confession,-" Nay, in all these things we are more than conquerors through him that loved us." (Rom. viii. 37.)

It is matter of well known and widely acknowledged fact, and ought to be recorded to the praise of Jehovah's distinguishing grace, that these fruits of divine faith did abound in that saint of God, whose departure, as our loss, we deplore. I have long been an ear-witness and an eye-witness of them, and this confession will be echoed from the hearts of multitudes of widows and orphans, from cases of destitution and distress in every quarter where his influence extended, and from all benevolent institutions, whose objects are the temporal and spiritual benefit of mankind. This example of Jehovah's grace is rare, and greatly

redounds to his glory. Shall I say it appears almost, or altogether, unequalled in the church of Christ? I fear this latter position approaches too near to the truth, but even the former is conceded to our shame, and to our great shame; for according to means and circumstances, and looking to correlative claims, scripturally considered, there ought to be no such rarity in it among those who are beloved of God, called to be saints, while the following admonition is recorded for our instruction in general. "He which soweth · sparingly, shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, not grudgingly, or of necessity; for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work." (2 Cor. ix. 6-8.) "Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.' (11.) This example therefore speaks, and speaks loudly, to you who profess to have a hope of being in Christ, and not in your sins, "That ye be not slothful, but followers of them who through faith and patience inherit the promises." (Heb. vi. 12.) That, like them, ye devise liberal things, that by liberal things ye may stand.

In the union described, "in the Lord," there are two especial privileges; and whether they, who are so united to the Lord, be or be not sensible of their interest in these privileges, still · they exist.

The first privilege is-Freedom from condemnation. This blessed truth, with the consequent fruits of grace, seems to be set forth in this beautiful allusion to the change from the storms of winter to the verdure of spring-" Lo, the winter is past, the rain is over and gone ;-the flowers appear on the earth; the time of the singing of birds is come; and the voice of the turtle is heard in our land;-the fig tree putteth forth her green figs, and the vines with the tender grape give a good smell." (Can. ii. 11-13.) Withdrawing the veil of similitude, the glorious truth presents itself in this form, "There is now no condemnation to them which are in Christ Jesus." (Rom. viii. 1.) And why? Because in the eye of the law itself Christ and they are one. He, the surety of his people, having brought in an everlasting righteousness, and taken away all their sin by the sacrifice of himself; the law acknowledges the full satisfaction, and God accounts it magnified and made honourable in him. To you, therefore, who are born of the Spirit, and found in the Lord, (for "if any man be in Christ, he is a new creature," 2 Cor. v. 17,)

come the words of encouragement, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John i. 9.)

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The second privilege is--Preservation by the power of God in holy fruitfulness. This is a certain blessing to all who are in Christ. There has never been a single instance of failure, from the days of Abel to this time. And, considering how wayward are our affections, how full of evil our hearts, how prone to depart from the living God, who can describe the value, or a ten-thousandth part of the value, of such a keeper! Believers! your preservation from falling, while so many around you draw back unto perdition, testifies somewhat to you of his faithfulness; but then only will ye think honourably and suitably of him in this character of Israel's keeper, when ye have passed the Jordan of death, and have been presented "faultless before the presence of his glory with exceeding joy." (Jude 24.)

Your attention is solicited to,

II. The declaration annexed, "I heard a voice from heaven, saying unto me, Write, blessed are the dead which die in the Lord from henceforth."

It is the testimony of Jesus, which gives this assurance, "I am the resurrection and the life;

he that believeth in me, though he were dead, yet shall he live and whosoever liveth and believeth in me, shall never die." (John xi. 25, 26.) The declaration in the text seems primarily to have been given to the church under a great fight of afflictions, to sustain their hearts in all their persecutions; and it is doubtless recorded in the word of God's patience for the current use of his people, and for their more abundant consolation and good hope through grace, to the end of time, "Blessed are the dead which die in the Lord."

This declaration differs widely from the feelings of our nature on this solemn subject; and it is a strong expression upon a topic, which men generally think any thing but a blessing. It is as death to many even to think of death, and with strong reason. To the openly ungodly, to self-righteous professors of godliness, to hypocrites and sinners in Zion, and to all who are without a good hope through grace of eternal life, it must be awful to contemplate death. In such circumstances it is terrible to think of the law's demands, of your characters and deserts, of the approaching solemn account, and of the God with whom ye have to do; and whether such thoughts be banished or cherished, of you individually, as of man generally, it is the confession of truth to God, "His days are determined, the

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