love, he began to deliver from the curse of the lawfrom the tyranny of Satan-from the thraldom of sinfrom the bondage of this present evil world-from the fear of death, and from death itself, as "the Resurrection and the life."

This work of redemption displays all that is interesting in his character, and all that is endearing in the dispensations of his goverment. See these three things.

(i.) There was an infinite Love in the price of Redemption. For we are redeemed "with the precious blood of Christ."

(ii.) There is Omnipotent power in the application of this work. Your knowledge of Christ as a Redeemeryour fellowship with Christ as a Redeemer-all you receive from him-all you hope with reference to his eternal presence in the heavenly world; all must be ascribed to the power of his Spirit. That power made you what you are, and by it you are kept through faith unto salvation.

(iii.) There will be Immutable Fidelity in the completion of this work. For God the Redeemer, who began. the good work among you, will carry it on. His work in the hearts of his people, and in the world, will terminate in absolute and everlasting perfection and blessed

ness.

Here let me make some application. What a source of consolation is this, in all the changes of the world, in all the losses we may sustain. Here, too, is a source of consolation to all bereaved families. This day has exhibited a very melancholy appearance; it has been sacred as a day of mourning. But let us compose and comfort ourselves. Has God taken away the companion of our lives, or chief earthly support and comfort, the desire of our eyes, at a stroke? IIave we been bereaved of the child of our hopes? Are the objects of our tenderest

affections numbered with the dead? O in the midst of death in your houses, and death in your religious connections? O look to Him that ever liveth! Whoever dies, God the Redeemer lives! Whatever earthly comforts are taken, He can still give you others. Whatever friend may die, that friend never dies, never changes! He ever lives-lives for you, and lives in you.

IV. The final triumph of Christ over death will constitute the final happiness of all the redeemed. The text admits of two senses.

1. I shall see God my Redeemer in this my body. The day of resurrection is a real and not a metaphorical period. A real body will be raised; the same body in form and substance as that which was deposited in the grave. Job, therefore, says, "In my flesh I shall see God." In my suffering, dying, vile body, I shall see my Redeemer; these eyes shall behold him, and be eternally contemplating him in glory.

2. "I shall see God in my flesh. I shall see God my Redecemer in that flesh which he assumed to become my Redeemer. That body in which he was subject to hunger, thirst and weariness; that body in which he was so degraded upon earth; in which he agonized in the garden and on the cross; in which he was so insulted, tormented and crucified on Calvary. I shall see him in that body in which he suffered to effect my redemption.

And observe another thing: I shall see him for myself. I shall see him as my own Redeemer-I shall sce him in perfection. Now I see through a glass, darkly; but then, face to face, as he is, not through a medium,. I shall see him in all his unveiled, unclouded glory. And this vision will be connected with infinite joy; and the joy of the vision will be consummated in a perfect

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conformity to him; for I shall be changed into the same image.

You know what our friend was in life; and now you have heard what he was in death.

You see what religion is? You see what comforts and supports it affords! Here is a man who suffered as much as mortality could well bear, with all the ardor which characterized his ministry, breathing out his soul. in full submission to the will of God!

I will only add,

"Let me die the death of such a righteous man; and let my last end be like his !" And may you all die such a death, and come to such an end!

PRAYER FOR WISDOM IN VIEW OF DEATH.

REV. T. RAFFLES, D.D. LL. D., LIVERPOOL, ENGLAND. AT THE FUNERAL OF DR. M'ALL MANCHESTER, ENGLAND.

"Lord so teach us to number our days, that we may apply our hearts unto wisdom."-Ps. xc.: 12.

PERHAPS there is no portion of the Holy Writ more instructive than the touching confession of which the text forms a part. In considering these words, we may confine ourselves to that bearing of them. which appears best adapted to produce those impressions, which, at a moment like the present, we ought to be most anxious to secure. To be able to apply our hearts to wisdom, and rightly number our days, ought to be the great business of life; for it is the chief end of man. But if this be deserving of your chief attention-if this consideration ought to work upon your conduct through life-if death should surprise you destitute of this preparation, imagine how deep-how bitter, yet unavailing,

will be your regret that you did not attend to it, while there was yet time. How then you will mourn with the lost, and cry out in the anguish of your spirit-‘Foolish that I was, how did I hate instruction, and turn from the ways of wisdom when it might have been of avail.'There are two things which demand our attention, in considering this text :

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I. The lesson to be learned. This psalm is entitled "A Psalm of Moses," so that it was a composition of the Jews, as early as the deliverance out of Egypt. It was composed about the time when the faithless spies brought the news of the children of Anak being in Canaan, when the people murmured, and God's anger was kindled at their unbelief and rebellion, and He resolved that they should not enjoy the promised land, but fall in the wilderness. At this time, it is presumed, the limit of man's years was confined to about seventy while only Moses and Isaac, and Jacob lived to a greater age. On this occasion it was, and under these circumstances, that this beautiful psalm, setting forth the fleeting nature of human life, was composed. It is unquestionably one of the most impressive lessons on this momentous subject in the sacred volume.

Mark both the matter and the manner of the lesson. First, the matter. It is, "to number our days ;" and it is "so to number them "-in a way so judicious and useful-as to apply our hearts unto wisdom." How is this, then, to be done? How are we to number our days? Not by an arithmetical calculation of them—not by counting them up so as to be able to say-"I have lived so many days." Little skill would be required to do this, and the labor, if applied to no other purpose, would be little worth. Nor does it consist of an attempt to calculate the years we have yet to live-a vain effort to pry into the secrets of futurity. No sage has ever

learned the art of calculating or ascertaining this; and every attempt to plunge into that futurity which God has veiled from our sight is as futile as it is impious; nor would I give much concern, nor vainly endeavor to estimate the days we have to live. This is not the lesson inculcated; but by "numbering our days" in the text, is meant the deep and due consideration of them—what they arc―whence they come-whither they are pending -how they are employed-what will be their final issue, and their grand result. "So teach us to number our days," and thus we shall "learn to apply our hearts to wisdom."

. Consider their brevity. It seems but yesterday that we began to live, and yet with the youngest of us a great portion of life is gone-with many of us more than half of our days are past, and with some of us nearly all!

In "numbering your days" consider your vanities. With what foolish and vain pursuits the days are for the most part occupied! What multitudes there are whose days are spent in idleness, discord, and profligacy! They sow the wind, and they reap the whirlwind. Who could expect a different harvest from such seed? Surely evil man, at his best estate, is all vanity, and the works of men are vanity. They undertake difficult enterprizes in foreign countries and acquire fame! but what is it? Vanity. The pursue abstruse studies, and they attain to literary renown, and survive in their writings. What is it all? Vanity. They rise up early, and sit up late, and eat the bread of anxiety and amass wealth. What is it? Vanity. They attain to fame, and obtain the objects of their ambition-they are loaded with honors, their names become associated with heraldry, and their deeds become the subjects of history. But what is it all? Vanity. In fact, all the objects and pursuits of life will be in vain if we have not a regard for the salva