would "spoil them through philosophy and vain deceit ;"—alone keep them "stedfast in the faith,” "stablish, strengthen, settle them."

O, then, let each, let all of us, who "have redemption through the blood of Christ, even the forgiveness of our sins," bow down in humble adoration, and with the whole host of heaven, worship Him that sitteth upon the throne, and the Lamb. And since it is by Christ alone, that God is reconciled to us, and dwells in us,—since it is the blood of His Cross that has made peace between Jew and Gentile, between heaven and earth,—may His blessed Gospel subdue our hearts to true holiness; may it prove unto us "a savour of life unto life;" may divine grace establish and confirm us in it; and may the "Sword of the Spirit," even "the Word of God," make us more than conquerors, over every enemy, spiritual or temporal, that may attempt to supplant our feet, and take away our crown! Amen.

SERMON XXIII.

FOR THE FESTIVAL OF EASTER.

1 THESSALONIANS, IV. 13.-" I would not have you to be ignorant, brethren, concerning them which are asleep.”

THE Christians at Thessalonica, to whom this epistle was addressed, had been converted to the faith through the instrumentality of the Apostle Paul; who, having gone thither by divine appointment, to preach the doctrines of the cross, his ministry was attended with such remarkable success, that in the first chapter of this epistle, he says, "we give thanks to God always for you all, making mention of you in our prayers:"-" for our Gospel came not unto you in words only, but also in power, and in the Holy Ghost, and in much assurance: and ye became followers of us, and of the Lord, having

received the Word in much affliction, with joy of the Holy Ghost, so that ye were ensamples to all that believe, in Macedonia and Achaia :" having "turned to God from idols, to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come."

The Apostle having however been driven from Thessalonica by the persecution of his enemies, and thus separated for a time from his beloved converts, while the church he had planted was yet in a very unsettled state, such was his anxiety for their welfare, that, being hindered from returning to them himself, he sent Timothy, whom they had formerly known as his "fellow labourer," to establish and strengthen them. And though much comforted by Timothy's report of their faith and charity, as well as their affectionate remembrance of himself, yet still desirous to instruct them in every thing that might lead them to walk so as to please God, he exhorted them to "abound more and more" in every virtue suited to adorn their christian profession; praying that their hearts might be established "unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ." To this end, having heard that since his departure it had pleased God to remove some of those with whom he had held sweet

converse, and fearful that from erroneous ideas relative to the state of the dead, the sad survivors might be overwhelmed with hopeless sorrow, he tells them, in the words of the text, that he would not have them "to be ignorant concerning them which are asleep;" that they should not sorrow even as others who have no hope of a happy immortality: for, as he says in the next verse, "if we believe that Jesus died and rose again, even so them also which sleep in Jesus, will God bring with him." The knowledge which the Gospel imparts, respecting them who "sleep in Jesus," should indeed check the indulgence of immoderate sorrow in all true believers; the death of a true Christian being in reality but as a "sleep" a term seemingly chosen by the inspired writers, to convey a soothing idea of the believer's peaceful departure from life; which, to him who in full assurance of faith, firmly relies on the gracious promises of God in Christ Jesus, is, in fact, no more a cause for terror or alarm, than the idea of "taking of rest in sleep." The term "sleep" also suggests ideas of a most consolatory nature, to bereaved friends and relatives. When death has torn from us "the desire of our eyes, deprived us of those who were dear to us as our own souls, the heart will indeed sink, and the spirit be disquieted, at the sad reflection, that we can no longer hold delightful intercourse with them,

no longer enjoy the many comforts and advantages of their society. But gloomy as is the thought of these loved ones sleeping in the dust, yet, is it not soothing to the troubled mind, to regard them as in a state of perfect rest and peace ;— entirely, and for ever freed from the cares, the labours, and the sorrows of life? "Sleep," says Solomon, "to the labouring man is sweet." Wearied by the toils and troubles of the finished day, he is glad to lay himself down on his bed at night, and forget in peaceful and refreshing slumber, all that has fatigued his body or disturbed his mind. So the true Christian, when that "night cometh, in which none can work," is happily released from all the pains, and trials, and sorrows, of life's toilsome day: from his now pure and disembodied soul, all painful remembrances are for ever banished. What saith the Spirit? "Blessed are the dead which die in the Lord, for they rest from their labours." the hard discipline of this state of being is, with them, at an end. The tenant of the grave is no longer a prey to disease and sickness, no longer susceptible of the heartfelt grief occasioned by the misconduct, the unkindness, or ingratitude of friends, or by the malice and persecution of enemies. "There," as Job beautifully describes that land of peace and silence, "the wicked cease from troubling, and there the weary are at rest; there the prisoners rest together, and

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