dence to a future state, and believed that “if her earthly house of this tabernacle were dissolved, she had a building of God, a house not made with hands, eternal in the heavens." She said, she would not choose either life or death, but desired the will of the Lord to be done. "All things," said she, "are wisely ordered by my heavenly Father. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another."" In the course of her protracted illness many appropriate passages of Scripture were suggested to her mind, which she quoted on different occasions; and she evidently derived strength and encouragement from "the good word of God, and tasted the powers of the world to come." She was never heard to complain; never appeared depressed; but always had a smile on her countenance; and any one might see that in the midst of her afflictions she was happy. That encouraging portion of the word of God," Thou wilt keep him in perfect peace whose mind is stayed on thee; because he trusteth in thee,"—has seldom had a more striking practical illustration than was seen in the tranquil and submissive frame of mind in which this saint of God was preserved from day to day. The friends who visited her were both instructed and encouraged by her heavenly-mindedness, and humble resignation to the will of the Most High. Inquiries were often made in reference to the state of her mind; and her replies were always satisfactory. On one occasion I remarked to her, that goodness and mercy had followed her all the days of her life. "Yes," said she, "and I shall dwell in the house of the Lord for ever." Her quarterly ticket being given to her while lying in bed, she read the text printed upon it," Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth," and after a solemn pause, exclaimed, "What a sweet passage!" She then burst into tears, and wept for a considerable time. I said to her," My dear, is that text appropriate to yourself?" She said, "0 yes, it is." "But your heavenly Father loves you,” I observed to her, "and your almighty Saviour maketh intercession for you." In reply to which she said, with strong emphasis, "Yes, yes."

Such was her self-possession, so easy was her mind, through the all-sustaining power of divine grace, in reference to death, that she gave the fullest and most minute directions about her funeral, without being in the least degree disturbed. She committed her family with entire confidence to the care of Him in whom she herself trusted, believing assuredly that he would take care of them, and with the sweetest composure waited until her change should come. The day before that on which she died, I asked her if she was in charity with all men; when, with a look peculiarly expressive, as if surprised that I should ask her such a question, she replied, "I always was." In

answer to another question as to her safety, her words were, "I trust in the Lord, and will not let him go." About half an hour before she died, she had a very painful struggle. Her respiration was painfully obstructed for about ten minutes, so that we apprehended suffocation ; but after this she again became tolerably easy. With a most heavenly smile on her countenance, she said, "That was a hard struggle, was it not?" Shortly after, with great solemnity, she asked," Is all right with me?" When, suddenly raising her emaciated arms, and waving them for a considerable time, she exclaimed with a strong voice, and most expressive look, "He is coming! he is coming with a burst of glory!" Shortly after she quietly breathed her last, on December 8th, 1835, triumphantly entering into the joy of her Lord, being nearly thirty-nine years of age.

"Her God sustain'd her in her final hour:
Her final hour brought glory to her God!"

DIVINITY.

THE REDEMPTION OF MANKIND:

A SERMON:

Preached in the Methodist Chapel, King-street, Bristol, before the Wesleyan Conference, on Sunday Evening, July 29th, 1838,

BY THE REV. THOMAS JACKSON;

AND PUBLISHED AT THE REQUEST OF THAT BODY.

(Concluded from page 743.)

THE text calls our attention,

III. To the encouraging results of Christ's redemption: "That your faith and hope might be in God."

1. By faith in God we understand trust or confidence reposed in him. Such trust is called "faith," because it is founded upon God's word, and implies a belief of that word as absolutely and infallibly true. Faith in God supposes some benefit which he has to give, and which we greatly need. We trust in him with a reference to that benefit, and in order to the attainment of it. The benefit contemplated here is salvation from sin, and from its attendant misery and danger; according to the general tenor of the apostolical preaching and writings. "Believe on the Lord Jesus Christ, and thou shalt be saved." By grace are ye saved through faith; and that not of yourselves: it is the gift of God; not of works, lest any man should boast."

When men are first awakened to a right apprehension of their sinfulness and peril, they generally entertain such views of the greatness of their guilt, that they are ready to despair of ever obtaining the

blessing of pardon; and having made many ineffectual struggles to gain the mastery over the evils of their nature, they deem it impossible to obtain that purity of heart without which all religious profession, and all hope of future blessedness, are equally vain and delusive.

It is highly probable that some of you who hear my voice this evening are in this state of doubt, and of distressing apprehension. The sins of your whole life, with all their fearful aggravations, are brought to your remembrance by the convincing Spirit, and they press upon your consciences with insupportable weight. At the same time, you feel the power of your corrupt nature, and your utter inability to overcome it. The suggestion, that the mercy of the Lord is "clean gone for ever," is often presented to your minds in all its bitterness and terror; and you wish that you had never been born. Come then, and let us reason together concerning the great question of your present salvation from sin. I invite your practical attention to the deeply-interesting truths which I have endeavoured to bring before you this evening. You are convicted of a "vain conversation," which you "received by tradition from your fathers;" and you acknowledge your consequent guilt before God, and just liability to the torments of hell. But if your souls are for ever forfeited to the justice of God, you are also redeemed; and redeemed, "not with corruptible things, such as silver and gold, but with the precious blood of Christ, as of a lamb without blemish, and without spot." To this service the Lord Jesus fore-ordained before the foundation of the world;" and in high approval of his Son's submission to die in your behalf, he has “given him a name which is above every name."

was

What more can you desire, as the ground of your confidence towards God? See all your sins laid upon Jesus Christ; see their full expiation, by the sacrifice of his death; see the perfect ransom of your souls in his most precious blood; and see, in the resurrection and glory of your Saviour, not only the divine acceptance of that ransom, but also the infinite satisfaction with which the Father views the former humiliation and sufferings of his Son in your behalf. Guilty, wretched, and unworthy, as you are, say with the ancient church, "I will trust, and not be afraid." Come to God by Jesus Christ, as you have a gracious right to do. That right has been merited for you by the death of Christ; and hence your pardon is called in Scripture the "imputation of righteousness." God is "faithful and just," as well as gracious and merciful, to forgive the sins of redeemed men, when they apply to him in the appointed manner, believing in the Son of his love. Plead, then, in faith, the merit of your Saviour's passion, for present reconciliation and peace. Feel the full force of the apostolic argument, "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" Urge not your own unworthiness as a hinderance to your justification. Through all eternity you will be unworthy of so great a blessing. There is no

proper merit but in the blood of Jesus; and if ever you be justified, it will be by the free grace of God, through the redemption which there is in him. Say not, as the reason for any delay, that you have not yet repented sufficiently. I know it. And I know, too, that if you were to repent in sackcloth and ashes through eternity, your repentance would be insufficient. It would neither be an adequate expression of sorrow for your multiplied and grievous sins, nor would it secure to you the blessing of forgiveness. We are not justified by our godly sorrow, however deep and agonizing it may be; nor by our reformation, however general, minute, and sincere. Justification is by faith, as its direct and immediate cause, that it might be by grace, and within the reach of the most sinful and unworthy. The great design of repentance is to produce a willingness and desire to be justified and saved in God's own appointed way; and when this object is answered, there ought to be no delay in actually "submitting ourselves to the righteousness of God." With the blood of Christ in view, as shed by the appointment of God himself, as ordained before all time, and as now pleaded by your compassionate Saviour in heaven, you cannot doubt any longer. You trust in God through Christ, that he will now, this hour, this moment, in honour of his Son, be merciful to your unrighteousness, and remember your sins and iniquities no more.

It is done to you according to your faith; for sooner shall the ordinances of heaven fail, than the promise of salvation to penitent believers fall to the ground. The truth and mercy of God endure throughout all generations. And now Jesus Christ is made unto you "wisdom, and righteousness, and sanctification, and redemption." God for Christ's sake forgives all your sins, and writes your names in heaven. The guilty and tormenting fear which so long held you in bondage is removed from your hearts, and is succeeded by "the peace of God which passeth all understanding;" for " the Spirit itself beareth witness with your spirits, that you are the children of God." Your anxious minds are now at rest; for "there is no condemnation to them that are in Christ Jesus." The conscience is sprinkled with the blood which "cleanseth from all sin ;" and the power of those evil affections and propensities which have enslaved you all your days, is now broken. "Sin shall not have the dominion over you" any longer; "for you are not under the law, but under grace." "The law of the Spirit of life in Christ Jesus hath made you free from the law of sin and death." You love God; for you gratefully feel that he hath first loved you. Under the constraining power of his love you worship him; and you yield to him an entire and willing obedience. In this blessed state of conscious acceptance with God, and of conformity to his will, you have the promise of the divine guidance in all the journeyings of life, of comfort in trouble, and of holy and happy intercourse with God. His Spirit dwells in you as the helper of your infirmities, and as a source of rich and uninterrupted joy. It is your

high and blessed calling to live by faith; to walk by faith; and calmly to stay yourselves upon your God, till the labours and sorrows of your earthly pilgrimage shall end, and you die in the arms of his love. Never lose the impression of your Saviour's redeeming mercy. Abhor sin more than death itself. "Ye are not your own, but bought with a price:" therefore glorify him that bought you "in your bodies and spirits which are his."

In this life there is a higher salvation to be enjoyed than you have as yet attained. As there is a gradual mortification of sin, so there is a moment when sin ceases to exist in the believing heart, and when our love is made perfect. And why should that all-important moment be deferred? The reason why this blessed state is not generally realized among Christians is, that their faith is defective. They do not place that absolute reliance upon the truth of God, which is necessary in order to the fulfilment of the "exceeding great and precious promises of the Gospel," and our full participation of "the divine nature." Fix your attention upon the perfect atonement of your Saviour, and trust in him for the communication of all its benefits; and ye shall be so sanctified to him as to "rejoice evermore, pray without ceasing, and in every thing give thanks."

2. But the blessings of redemption do not end with the present life. A second design of our Saviour in dying for us was, that our hope might be in God, as well as our faith. Hope is an expectation of future good. The object of Christian hope is the everlasting enjoyment of God in heaven. It comprehends the happiness of the soul with Christ in the separate state; the resurrection of the body; and the endless glorification of both.

Many books have been written, and much elaborate argumentation has been employed, to prove the immortality of man, upon philosophical principles, and without any reference to divine revelation. Such reasonings may have their use, and may make a salutary impression upon some minds; but I confess to you, I affect them not; I need them not. The entire question resolves itself into the truth of Christianity. If the Gospel is true, man is immortal. If the Gospel be a fable, we know nothing of futurity; and all our speculations on the subject are full of uncertainty. God has made us; and we live, and move, and have our being in him; so that our existence depends entirely upon his will. Whether he will perpetuate that existence, or otherwise dispose of us, I apprehend we could never determine by the unassisted exercise of our own understanding. Without a revelation, probable conjectures might be formed; but they would only be matters of private opinion, and could exert no efficient influence upon the hopes and fears and actual conduct of mankind. They would be no effectual restraint upon sin, and supply no well-grounded confidence in affliction and

death.

Christianity sets this question at rest for ever.

"Our Saviour Jesus