ing, as so many moral and respectable persons do feel and shew, little or no influence from real Christianity in his temper and life.

Religion as seated in his heart, and forming his character--all that to which alone he himself would have allowed the name of personal religion-was in his case to be traced back to the times and the ministrations of the venerable Milner. And it was based, I may say, on the two grand fundamental principles of the third chapter of St. John-Regeneration, and Justification by faith: a change of heart and character by the renewing grace of the Holy Spirit; and our being "accounted righteous before God," and accepted to his favour as such,

only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works and deservings." These two great doctrines had laid a powerful hold of his heart: he viewed them in their personal application to himself and to every individual. He heard the former, as it were, sounding in his ears, "Ye must be born again!" and the latter proclaiming, "He that believeth on the Son of God is not condemned; but he that believeth not is condemned already," -yes, however moral, amiable, outwardly virtuous, he may be-he "is condemned already, because he hath not believed in the name of the only-begotten Son of God."

Of his coming to the clear and distinct apprehension of this latter doctrine, particularly from reading Hervey's Dialogues between Theron and Aspasio (a work which, notwithstanding any abatement we may have to make for certain points in it, has been eminently useful in this and other important ways,) I have often heard him speak. The gospel came not therefore to our friend's mind, "in word only, but in power." Nor could he find "rest to his soul" under the impression of these truths, now first seen in their just light and import

ance, till he could be satisfied that he himself had become "in Christ a new creature," and was partaker of that true faith which worketh by love," and which while it justifieth, at the same time "purifieth the heart" and " overcometh the world." Nor should any of you, brethren, be able to rest, till the same great questions are satisfactorily settled with your own conscience. Are you indeed" born again?" Is your faith in Christ living and effectual?

And much have I been struck with the following proof of the energy and decision with which our friend and the partner of his life (who accompanied or even preceded him in the religious course) shewed that they had received these great principles of the gospel. They argued,...' If religion be right, the course of the world is wrong: let us not then halt between two opinions, but decidedly follow that which our consciences approve.' And influenced by such reasoning they actually called upon all their former gay and worldly friends-not indeed to renounce their friendship-but to explain their altered views, and what would be their altered conduct; and that if the parties still continued to associate together, it must be upon other terms, for other purposes, and with another manner of spending their time than before.

Would to God we had not lived to see the time when such decision, such frankness, such faithfulness, would be a strange thing! This was a Christian course to take; and it was no less prudential, as suited either to do good, or to save the parties further trouble, than it was energetic and faithful. In these principles our friend continued "stedfast, unmoveable to the end." From that time forward, (now a period of more than forty years) he became the friend, the associate, the fellow-helper, according to his station in life, of those who were most zealously labouring to promote

true religion among us, and in every way to benefit mankind at home and abroad. He early shewed an earnest concern to bring others, especially those nearly connected with him, to feel the same effectual influence of the gospel which he himself had done: and his efforts were crowned with happy success in repeated instances.

And as time passed on, and that which remained grew shorter, he increased more and more. He was an instance in proof that genuine Christian zeal does not abate as time advances, but the contrary. The crackling blaze may gradually subside, but the solid fire in the meantime burns more intensely, Accordingly it has given me great pleasure to observe, and to be assured that latterly, in particular, his seriousness and spirituality of mind, his solemn preparations for eternity, and his desire to make his intercourse with others subservient to their highest benefit, have been manifestly growing. He would read the scriptures with them: he would pray with them: he would say pointedly, but affectionately, to those with whom he was familiar, 'Come, we have but a short time longer to stay here, let me put the question to you, which I put to myself, What is your state? are you prepared? Suppose death should come now upon us, should we know that we are ready? could we meet it in peace ?'-Ah, brethren, these are solemn questions for us all! and surely they are most reasonable questions; and questions without a satisfactory answer to which we ought not to rest.

And his final intercourse with the afflicted poor had much of this character in it-was directed to guide them to serious thoughtto repentance-to Christ-and thus to salvation.

Concerning his last illness, and what passed during its short continuance, there is little to be said. There was little room for any thing

particular to pass after danger wasapprehended.-Nor is this of any consequence. A man so living, and upon such principles, is always, substantially at least, ready. Suffice it therefore to say, that whatever did or could pass, indicated nothing else than peace.

One thing, as compared with the event, affords us gratification, as shewing, if I may so express it, the gracious and fatherly consideration of God for his servants even in minor particulars. Our friend had recently said to one with whom he talked freely, I have much dread of death, --not of its future consequences-but of the act of dying-and perhaps of a long illness preceding it and I feel that I am not the man to bear that well." But our friend had no long illness to bear he had scarcely a knowledge of the approach of death: the moment of dissolution itself was unperceived by others—and to him. self, we must suppose it would not be known, except as he found himself translated from insensibility to endless blessedness! "Mark the perfect man"-that is the sincere servant of God and believer in Christ" and behold the upright, for the end of that man is peace.”

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And now, brethren, I turn back to my text, of which I intimated we should derive illustration from the character before us. We are not speaking of a perfect character, but of a true and, in the main, consistent Christian: and we affirm that to such Christians, and to them only, we may say in any full sense of the words " Ye are not in darkness that that day should overtake you as a thief." They are not in ignorance; they are not under the power of sin: the gospel hath enlightened them; it hath taught them to know sin, and to know the Saviour; it hath delivered them from their sins; it hath opened to them the kingdom of heaven, and inspired them with the blessed hope of everlasting life.

According to the intimation which follows my text, "They sleep not as do others; but they watch and are sober, putting on the breastplate of faith and love," &c. The day of death and judgment cannot, it will not overtake them. Such was our friend. But we cannot say this of all who profess and call themselves Christians. In one sense indeed we are none of us "in darkness." The true light shineth" around us all; but we must fear, and even feel painfully assured that into the hearts of many it hath never yet shined. They walk not "in the light," they do not truly "believe in the light," so as to be influenced by this faith, and therefore it cannot be said, "Ye are the children of the light." (John xii. 36.) They are yet in ignorance; they yet live in sin, and estranged from "the life of God.” Nor is it only of untaught illiterate people, or only of persons living in notorious sin, that I feel constrained to say this; but of numbers beside. Persons abound who hear the gospel, and from time to time read the Bible; but to whom our Lord's description in the parable of the sower applies-"They understand it not." It has never so far interested them that they have given their minds to it; that they have heard and read with the requisite care. Still less have they "lift up their voice" to God in earnest supplication for understanding" and the opening of their eyes to behold the wondrous things of his word." They rest therefore in loose, vague, and general notions of the gospel, which never come home to their hearts with any distinctness or any power. The gospel has wrought no change in them and they very probably differ little from what they would have been if they had not been called Christians.

Hence I say further, they live in sin. Yes, though they be neither extortioners, nor adulterers, nor

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profane; they live not to God: and not to do this is to estrange themselves from him to whom they and all their powers of right belong they are not "setting him before them" they are not really aiming to promote his glory, and to advance his cause in the world, and to bring others to serve him. "The God in whose hand their breath is, and whose are all their ways, do they not glorify." Hence, whatever interest they may take in some benevolent institutions, they take little or none in those which directly apply to the spiritual good of mankind. They are altogether unlike in this particular to our de parted friend. They know nothing of the love of Christ constraining them to live no longer to themselves, but to him who died for them and rose again: " and without this are we not, must we not be strangers to Christian principle, and to the Christian life?

Oh it goes to my heart to see and hear in what manner many are living in this respect: and not only young persons, but aged persons; not only healthy persons, but sickly ones. They feel that age has crept or is creeping upon them: the infirmities of age or of sickness force themselves upon their feelings: their judgment will tell them that death is approaching. they shrink from the suggestion : they strive to ward off the conviction. At all events, they refuse to think upon the subject. They dare not steadily look forward. Their only resource, I say, is in thoughtlessness. Alas! what a state is this for a professed Christ

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ian to live in! Is this the way in which a Christian thinks of dying and going to heaven ?-Oh no: it is a contrast to every thing Christian! Brethren, we come to you with feelings of the tenderest pity, and in Christ's name conjure you, live no longer in such a state! "all your life time subject to bondage through fear of death." You need not continue in it. It was the very design of Christ's coming and of his death "to deliver" us from it. 'He died for us that whether we sleep or wake we should live together with him." The gospel of Christ, from which you perhaps turn away with aversion, as if it were hostile to your happiness, addresses itself to you in order to your deliverance.

But then this deliverance is not to be achieved by carelessness, by rejecting serious thought, by putting far away the evil day, by denying your sinfulness. No you must think; you must feel; you must pray. You must admit the conviction of sin, of guilt, of danger. But then, under the conviction of sin, of guilt, of danger, look to Christ, he will deliver you: flee to him, and receive from him, receive freely the pardon of your sins, deliverance from sin and misery: receive from him grace to walk in newness of life: receive through his atonement the blessed hope of everlasting life!

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The blessing which you thus seek may not perhaps come But persevere in seeking and "though it tarry, wait for it, for it will surely come."-The first steps in the paths of religion may seem to be taken on a rugged and "afflicted" way: but her advancing ways shall be pleasantness and peace. O the blessing of peace with God, of the joy of pardon, of victory over the fear of death, of the prospect of eternal life! of the assurance "that that day shall not overtake you as a thief." But in the refusal to think, in the refusal

to inquire, and to search the scriptures, and listen to the voice of conscience, and to pray; in the resolution to continue, or in the actual continuance in sin (whatever our resolutions may be) there is nothing to be found, but a hopeless death, and a miserable eternity. "Sudden destruction will come upon you, and you will not be able to escape." Therefore "flee from the wrath to come."

And, Christian brethren, those who, we hope, may be more strictly and properly so addressed: let these topics, let passing events, let the troubles of the world, let the threats of disease, let the frequent occurrences of death, let the sense of our exposure, and perhaps the feelings of infirmity coming on: let all move us to what is equally our wisdom and our duty to be more decided in our religion, more earnest, more devoted: to aim at more, to expect more, and ask more spiritual blessings. Let us consider what our wants are; what our sins and hindrances are; what our unfulfilled hopes and purposes are : and seek to have them severally removed, or supplied, or accomplished" and so much the more as we see the day approaching."-Give me spirituality of mind; deiver me from the love of the world! let me have victory over evil tempers or other besetting sins! grant me the spirit of grace and of supplication! May I enjoy peace with God! may the spirit of adoption witness with my spirit that I am a child of God! Let me have victory over the fear of death, and enjoy the anticipations of heaven! May the Spirit glorify Christ" in my view, and make me to rejoice in him.-Be such as these, brethren, the things which we have desired of the Lord, and which we seek after till we find them. Theu shall "our peace be as a river;" our lives shall not be unfruitful, especially to our own families; and our death shall be blessed. Amen.

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Mr. Day was ordained to the Curacy of Dewsbury, in Yorkshire, in the year 1788, but he delivered his first sermons at Temple church, in his native city, Bristol. Dewsbury, and in the adjacent Chapelry of Ossett, he made ⚫ full proof of his ministry,' for six years and a half, to the eternal benefit of many. Thence he removed to Bengworth, Worcestershire, where he spent a similar period of time, and where he left an impression, which is still fresh in the remembrance of not a few, who loved him for his work's sake, and were savingly profited by it. In 1801 he became, to use the apostle's epithet in reference to the bishop of Philippi, and adopted by his venerable brother and associate in reference to him, the true yoke-fellow' of the Rev. T, T. Biddulph, at St. James's, Bristol, with whom he laboured in the gospel for the following nine years, till 1810, when he was preferred to the vicarage of St. Philip's by the Corporation. He had never sought preferment, and this was almost forced upon him. The living was small in pecuniary value, and was bestowed on him not so much as a reward for his pastoral activity in the office of a curate, as from the conviction of his patrons, that in confiding to him the cure of 18,000 souls, they

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were devolving a solemn charge upon a man who would feel its responsibility. His flock consisted chiefly of those who were poor in this world, and to them he devoted himself most assiduously. His active and benevolent spirit indeed, seemed to admit of no limits to its labours of love, narrower than the whole city. It may be doubted if there is a street, a lane, or an alley there, with which he was not familiar, and into which he was not accustomed to enter on the errand of salvation to the guilty, or the sick, or as the good Samaritan to the children of sorrow and calamity.

Besides preaching in his own church twice on the Sunday, and once in the week, he had a service on Friday Evenings at a chapel in the Old Market: he occupied the pulpit of St. Werburgh's church on Sunday Evening, as lecturer; for many years he delivered a lecture at St. Nicholas on Tuesday afternoon; he discharged the onerous office of chaplain at Newgate and the Bridewell; and for one and thirty years gave his services gratuitously in the Sunday chaplaincy of the Penitentiary. There was scarcely a religious or benevolent society, but what was assisted by his pecuniary contributions, and by the still more costly aid of his time and his labour. He was Secretary to Reynold's Commemoration Society, to the Samaritan Society, and to the National Benevolent Institution. In fact he was well known by the rather laconic name of the day-labourer of Bristol, and as the friend of the poor. None but his Father in heaven, who seeth in secret. knew the extent of his benevolence, though his means were very moderate; and none but the Master, whose he was and whom

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