A FUNERAL SERMON.

O DEATH, WHERE IS THY STING? O GRAVE, WHERE IS THY VICTORY? 1 CORINTHIANS, xv. 55.

THE Occasion on which I am called to address this crowded assembly, is truly solemn and impressive. It tells us that we are travelling on to the silent grave and to the tremendous bar of God. We behold our own destiny in the example of others. Millions before us have descended into the gloomy valley, and have exhibited in mouldering ruin all that could promise health, enjoyment and life. In the view of this awful prospect, let us not remain inattentive and unaffected. We are all implicated in the great allotment of mortality. We are not all unconcerned spectators. We are not solitary, independent individuals, but part of one great whole, whose origin, progress and end, are fixed by infinite wisdom. The voice of the tomb, with a chilling sound, assails our ears. The angel of destruction, dark as midnight, and swift as a whirlwind, may soon strike our names from the list of life, and inscribe them in the vast majority of death. Such being our state and our portion, where shall we look for help? From whom shall we derive consolation and support? Shall we not look to him who declared "I am the resurrection and the life," "who hath abolished death, and brought life and immortality to light by the gospel?" It is by knowing him in the power of his resurrection, it is by receiv

ing his testimony, it is by obeying his commands, that we can rise above the infirmity of our reason and our senses, and possess a hope full of ardor, full of immortality. He who has fled for refuge to the Saviour, who has really believed in him according to the scriptures, can view death as a vanquished enemy. In trouble and affliction, his soul rises above the ordinary efforts of humanity. He views the destruction of death as the end of all his sins and sorrow. He stands aloft on the

mountain of God, and with a confidence which no danger can shake, and an extacy which no language can express, exclaims, "O death, where is thy sting? O grave, where is thy victory ?"

From these words I shall explain the reasons of the Christian's triumph over sin and death.

I. He has evidence that he is liberated from the reigning power of sin.

The scriptures represent the unregenerate to be in a state of servitude, wholly governed by the principle of evil. "There is none righteous; no, not one; there is none that understandeth ; there is none that seeketh after God. They are all gone out of the way; they are together become unprofitable; there is none that doeth good; no, not one." Christ said, "Whosoever committeth sin, is the servant of sin." Every thought of the imagination of man's heart was pronounced by God to be evil continually. "The heart of the wicked is fully set in him to do evil." The Apostle John says, "The whole world lieth in wickedness." The prevalence of evil in the heart of men, is represented in scripture as a kingdom, as a dominion, as a tyranny. Hence the Apostle Paul speaks of sin "as reigning unto death." To those, therefore, who continue in a state of nature. there is no hope of salvation, and no cause of triumph. They are liable to receive the "wages of sin, which is death." It is the excellency of the gospel, that it brings a principle of spiritual life into the souls of men, delivering them from the bondage of sin, and inspiring them with hopes of future felicity. To this Christ had immediate respect, when he said, "If the Son make you free, ye shall be free indeed." To the same transit from the

bondage of sin Paul had reference, when he addressed the Ephesians; "You hath he quickened, who were dead in trespasses and sins.” He declares that " they were by nature the children of wrath, even as others ;" and adds, "But God, who is rich in mercy-even when we were dead in sins, hath quickened us together with Christ-for we are his workmanship, created in Christ Jesus unto good works." To the same purpose he says to the Corinthians, "If any man be in Christ, he is a new creature." "The real Christian therefore is one who has experienced a renovation of heart; who has the witness in himself; who knows in whom he has believed; and rejoices, that because Christ "lives, he shall live also." He realizes what the Apostle Paul said to the Romans, "The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together." The believer has abundant reason to triumph over death and sin, because he feels the power of Christ in his heart; and has assurance, by the earnest of the Spirit, that he shall be delivered from the bondage of corruption, and no more "be brought into captivity to the law of sin." He considers natural death as a wise and necessary appointment in the divine economy. He considers the second death as the just punishment of sin, and is assured, that " on him, that death shall have no power." The love of God is shed abroad in his heart, and while he "feels the power of the world to come," he exclaims, in the triumphant language of truth, "I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord!"

II. Another reason of the Christian's triumph over sin and death is, the evidence he has that he is justified through Christ, and acquitted from condemnation.

Sin is the only thing which has ever rendered men obnoxious to divine justice, and exposed them to punishment. Hence we entertain no hope of exemption from misery, unless we are

pardoned by a special act of divine favor. Pardon implies the remission of punishment, which might be justly inflicted. Hence pardon supposes and implies an acquittal from condemnation. The believer is made sensible of the remission of his sins, for "the love of God is shed abroad in his heart by the Holy Ghost." He is brought into the state in which Paul represents the Corinthians, when they had embraced the gospel. “But ye are washed, but ye are sanctified in the name of the Lord Jesus and by the Spirit of our God." The Apostle explains and enforces the true import of our text in the words of the subsequent verse. "The sting of death," says he, "is sin." That is, death is an object of terror, and a source of misery, from no consideration except sin. The reason why we fear to undergo the change implied in death is, an apprehension that it will leave us in a state of misery. This apprehension cannot predominate in the mind of him who is justified by Christ, for he is assured, as Paul was, that to die is gain, and to "be absent from the body, is to be present with the Lord." The Apostle further illustrates the meaning of the text, and says, "the strength of sin is the law." That is, the law points out the nature and consequences of sin, ascertains its just desert, and denounces punishment. To the Romans Paul says, "I had not known sin, but by the law." "Without the law, sin was dead.” "I was alive without the law." That is, while he was without a knowledge of the real nature of the law, and the punishment it threatened sin, he entertained hopes of salvation by the law; but, says he, "when the commandment came," in its true import and force, "sin revived," it started up like a tyrant holding him in bondage, "and I died." That is, he gave up all hope of obtaining salvation by his own obedience to the law, and felt himself" shut up" under condemnation. How was he then to be delivered and justified? By the righteousness of Christ. For he declares thus of Christ, "whom God hath set forth to be a propitiation through faith in his blood; to declare his righteousness, that he might be just, and the justifier of him who believes in Christ, trusts to his righteousness for salvation, is pardoned, acquitted from condemnation, and of course can with propriety triumph over sin and death, exclaiming with the Apos

tle, "Thanks be to God, who giveth us the victory through our Lord Jesus Christ."

III. Another reason of the Christian's triumph over sin and death is, the evidence he has, that his salvation is wholly by the grace of God.

From what has been advanced under the preceding articles, it appears, that he who is brought to believe on Christ, is convinced of the justice of his condemnation by the law, and deprived of all hope of obtaining salvation by it. Hence he knows and realizes that he is saved by grace. Grace is an exercise of favor. It implies, that the person to whom he is manifested is treated better than he has a right to demand. It means the bestowment of good where evil is deserved and may be justly inflicted. Deliverance from the sentence of the law, therefore, and the bestowment of salvation, are the free, sovereign, unmerited gifts of God. This reasoning abundantly corresponds with the language of scripture. Says Paul, "If they which are of the law be heirs, faith is made void, and the promise of none effect." "It is of faith, that it might be by grace," "and if by grace, then it is no more of works; otherwise grace is no more grace." "By grace are ye saved, through faith, and that not of yourselves; it is the gift of God." In the gospel plan there is no such thing as blending works and grace in the great affair of salvation. Their natures and their provinces are wholly distinct. "To him," says Paul, "that worketh, is the reward not reckoned of grace, but of debt; but to him that worketh not, but believeth on him who justifieth the ungodly, his faith is counted for righteousness." Believers can say, in the language of truth, "Not by works of righteousness which we have done, but according to his mercy he saved us, that being justified by his grace, we should be made heirs according to the hope of eternal life." Thus the Christian, convinced from his own experience and from the scriptures that his salvation is by grace, has confidence in himself, but places it all in God. Here is all his hope and all his rejoicing. For he knows that "God is faithful," by whom he was called to the fellowship of his Son. If his salvation was left to his own wavering resolutions, and fee