whether in public or private. Was it not this, which, quick and penetrating as lightning, flew from heart to heart? which gave that life to his sermons, his conversations, his letters? Ye are witnesses!

5. But away with the vile misconstruction of men of corrupt minds, who know of no love but what is earthly and sensual! Be it remembered, at the same time, that he was endued with the most nice and unblemished modesty. His office called him to converse very frequently and largely with women as well as men; and those of every age and condition. But his whole behaviour toward them was a practical comment on that advice of St. Paul to Timothy: "Entreat the elder women as mothers, the younger as sisters, with all purity."

6. Meantime, how suitable to the friendliness of his spirit was the frankness and openness of his conversation!—although it was as far removed from rudeness on the one hand, as from guile on the other. Was not this frankness at once a fruit and a proof of his courage and intrepidity? Armed with these, he feared not the faces of men, but "used great plainness of speech" to persons of every rank and condition, high and low, rich and poor; endeavouring only "by manifestation of the truth to commend himself to every man's conscience in the sight of God."

7. Neither was he afraid of labour or pain, any more than of "what man can do unto him;" being equally

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Patient in bearing ill and doing well.

And this appeared in the steadiness wherewith he pursued whatever he undertook for his Master's sake. Witness one instance for all, the Orphan-House in Georgia; which he began and perfected, in spite of all discouragements. Indeed, in whatever concerned himself he was pliant and flexible. In this case he was easy to be entreated;" easy to be either convinced or persuaded. But he was immovable in the things of God, or whereever his conscience was concerned. None could persuade, any more than affright, him to vary, in the least point, from that integrity which was inseparable from his whole character, and regulated all his words and actions. Herein he did

Stand as an iron pillar strong,

And steadfast as a wall of brass.

8. If it be inquired what was the foundation of this integrity, or of his sincerity, courage, patience, and every other valuable

and amiable quality; it is easy to give the answer:-It was not the excellence of his natural temper, not the strength of his understanding; it was not the force of education; no, nor the advice of his friends: It was no other than faith in a bleeding Lord; "faith of the operation of God." It was "a lively hope of an inheritance incorruptible, undefiled, and that fadeth not away." It was "the love of God shed abroad in his heart by the Holy Ghost which was given unto him,” filling his soul with tender, disinterested love to every child of man. From this source arose that torrent of eloquence, which frequently bore down all before it; from this, that astonishing force of persuasion, which the most hardened sinners could not resist. This it was which often made his "head as waters, and his eyes a fountain of tears." This it was which enabled him to pour out his soul in prayer, in a manner peculiar to himself, with such fulness and ease united together, with such strength and variety both of sentiment and expression.

9. I may close this head with observing what an honour it pleased God to put upon his faithful servant, by allowing him to declare his everlasting gospel in so many various countries, to such numbers of people, and with so great an effect on so many of their precious souls! Have we read or heard of any person since the Apostles, who testified the gospel of the grace of God through so widely extended a space, through so large a part of the habitable world? Have we read or heard of any person who called so many thousands, so many myriads, of sinners to repentance? Above all, have we read or heard of any who has been a blessed instrument in his hand of bringing so many sinners from "darkness to light, and from the power of Satan unto God?" It is true, were we to talk thus to the gay world, we should be judged to speak as barbarians. But you understand the language of the country to which you are going, and whither our dear friend is gone a little before us.

III. But how shall we improve this awful providence? This is the Third thing which we have to consider. And the answer to this important question is easy: (May God write it in all our hearts!) By keeping close to the grand doctrines which he delivered; and by drinking into his spirit.

1. And, First, let us keep close to the grand scriptural doctrines which he everywhere delivered. There are many doctrines of a less essential nature, with regard to which even the

In

sincere children of God (such is the present weakness of human understanding) are and have been divided for many ages. these we may think and let think; we may "agree to disagree." But, meantime, let us hold fast the essentials of "the faith which was once delivered to the saints;" and which this champion of God so strongly insisted on, at all times, and in all places!

2. His fundamental point was, "Give God all the glory of whatever is good in man;" and, "In the business of salvation, set Christ as high and man as low as possible." With this point, he and his friends at Oxford, the original Methodists, so called, set out. Their grand principle was, There is no power (by nature) and no merit in man. They insisted, all power to think, speak, or act aright, is in and from the Spirit of Christ; and all merit is (not in man, how high soever in 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 men are, "by nature, children of wrath." We are all "guilty before God," liable to death temporal and eternal.

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 was raised 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 means 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

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"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 free 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!

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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 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 true catholic spirit; a word little understood, and still less experienced, by many who have it frequently in their mouth. 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."

How desirable to every

8. How amiable a character is this! 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 many 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 children of God;