they come to at their best estate? Have done with all your reliance for acceptance with God upon loyalty, or patriotism, or philanthropy, or anything besides. Be the good citizen by all means; be the loyal subject; be the good father, and the good neighbour, and the faithful husband; but along with all that be the broken-hearted and penitent sinner before the footstool of the Divine mercy. Humble yourselves there, for you cannot regenerate your own hearts; you cannot expiate your own transgressions; you cannot merit everlasting life. You may take it as God's free gift: through his grace I went and took it; you imitate my example; and, through God's grace, you shall take it and receive it likewise. "By grace are we saved through faith; and that not of ourselves, it is the gift of God.' "He being dead, yet speaketh;" and he bids you not to go about to establish your own righteousness, but to submit yourselves to the righteousness of God. Another of the lessons which from that grave in the Alumbagh he speaks and declares to us now.

He speaks, and he says, that whatever a man's liabilities to persecution, he ought to abide resolutely by his convictions of what is right. It must be granted that our times are better than the former times in respect to freedom from pains and penalties for conscience sake. The rack and the dungeon are obsolete. Of the spoiling of our goods there is not much danger. Without any apparent exception, it may be supposed that we are all sitting under our vines and fig-trees, “none making us afraid. Yet there are exceptions, more, we apprehend, than sometimes is known. If a man will dare to act upon the dictates of his conscience, as seeing God, who is invisible, he may have to bear cold and withering indifference where he has hitherto basked amidst the kindliest respect he may have to suffer the loss of friendships which he has greatly prized-he may have withholden or withdrawn from him important and invaluable patronage he may be grossly misrepresented or misconstrued-he may have his good name insidiously calumniated, and his reputation, for the time being, practically undermined. Satire and sarcasm will assail him; the broad laugh will ridicule him; the shameful inuendo will endanger him; the audacious exaggeration will entail upon him popular condemnation; the well-framed and well-told lie will bring him into miserable dispute. Very well is this kind of jeopardy understood; and by the dread of encountering it, many are kept aloof from obeying the will of God. Why should they expose themselves to the opprobrium? why should they incur the risk? why should they endure the harm and loss? To any enquiries about the actual propriety of a given course, they would answer, that it is indisputable. They raise no question at all about the requirements of the Holy Scripture in that direction; to do that particular thing would be right, beyond any doubt; but they cannot afford to be singular; they must shrink, and they do shrink, from being ranked and reckoned among the saints.

Now, what saith the man whom we admire, my brethren? No secret was it to him that, if he confessed Christ before men, he should have, in one form or another, persecution. Would he, under his circumstances, conceal his evangelical principles, and imitate Joseph of Arimethea, who was "a disciple of Jesus, but secretly, for fear of the Jews?" He revolved that question thoughtfully and prayerfully in his mind, and presently he was ready with his reply; He dared not to act clandestinely. He was not his own to do with himself just what was grateful to him at the moment. He was under paramount obligation to Christ. Show him what he meant to do was wrong, and he would instantly leave it undone. Make it evident that it was at least doubtful or premature, and he would postpone it until it could be reconsidered and ascertained. But once admit that the course which he projected was in itself prescribed by the grace and providence of God, and an objector might hold his peace. "I have opened my mouth unto the Lord, I cannot go back." The satirist might sting, and the sarcastic might accumulate and exasparate contempt; and misrepresentation might go about to account for his peculiarities, by saying that they were eccentricity rather than principle, caprice rather than deliberation, obstinancy rather than conscientiousness, a deeper form of worldly policy rather than spirituality of mind; and timidity might forbode unpleasant consequences from misrepresentation; and expediency might gravely recommend that he should be some what careful about the main chance. But it was all in vain; all the opposition availed nothing. He was not ambitious of singularity; but he was bent upon obeying Christ. He was not reckless about the good opinion of his comrades, for he always valued that, and did that which was likely to bring him their approval; but what he valued most was, the approbation that cometh down from above. He was perfectly aware that he might be wrong-mistaken; but he exercised himself to have always a conscience void of offence towards God and towards man. What has been done may be done again. Purposes may be formed of just the same kind. A stand may be made against flatteries,

and against frowns with exactly similar success. Slander may be silenced; scornfulness may be lived down; opposition may be conciliated; and the proof may come out, even illustriously, that "Him who honoureth God, God will honour." Go," saith Havelock, as you are contemplating his inflexible adherence to his conviction, "go and do likewise." Tell the employer, who bids you defraud or falsify, that you must refuse his bidding. Tell the counsellor who, New Testament in hand, professes to have a case that you cannot solve, and who then goes and quotes the apostolic statement about being "all things to all men," tell that counsellor you must have something better than a mis-quotation. And tell the men of this time-serving, money-grasping, luxurious, generation, that, politic or impolitic, competency or no competency, through evil report or good report, your mind is bent upon doing just the right and straightforward thing, "not as pleasing men, but God who trieth the hearts." Through God's grace (he tells us) I was enabled to outbrave and outlive the opposition; through God's grace you will be enabled to do the same thing: "Being dead he yet speaketh.'

And this is another of the lessons we are called to learn.

He speaks, and he says that whatever a man's professional calling, he ought to aim evangelically at doing good. The tendency to devolve the work of religious teaching upon a certain class of men, exclusively, is by no means extinct. Not so powerful in action as it was once, the tendency is, nevertheless, in action; and private Christians, as they are designated, are told, and they take the telling and act upon it, that it is not for them, but for the ministers of their several churches, according to their several grades. Now, they have all their work to do before God, beyond all doubt; but the brotherhood at large are required to become their co-adjutors. Every Christian is under obligation to show himself a fellow-helper to the truth. No need has he of ordination at the hands of his fellow-men. No commission need he to seek, ere he dare to tell his neighbour how he may be delivered from the wrath to come. His knowledge of the way to heaven is his warrant for proclaiming the way to all who are within his each. Because he has found mercy of the Lord himself, he is even under obligation to make known that mercy wherever his influence can extend. Is there doubt as to the obligation? Are objections occurring against the propriety of any person's declàring the good tidings of great joy, unless he himself has been specially appointed to the work?

What saith the man whom we are admiring? Most sincerely did he esteem all faithful ministers of Christ. Upon the services which they conducted, he was a constant attendant whenever he had the opportunity. Of their preaching, he invariably took advantage, and recommended his men to do the same. For a stated and a settled ministry, both of the word and the ordinances of the Gospel, he evinced the highest possible respect. In no degree would he heedlessly infringe upon what he always held to be an institution of the head of the Church. At the same time, when those around him were perishing for lack of knowledge, and there were none to interfere on their behalf, he felt that he must interfere himself; the duty of doing good, and communicating was remembered by him; the injunction to love his neighbour as himself was apprehended by him; the fact that, in the apostolic times, there were men who went and preached the Gospel every where, who had not been specially set apart for that purpose just then, all that told upon his mind, and it produced this, as the result, that he would go and imitate their example himself. He could expound to the inquirer the meaning of Christ's gracious invitations. Who could not do that, who has experimentally appropriated the truth which they contain? He could warn and admonish, and entreat the men who were heedless and careless about the great salvation, and God helping him, he knew that it would be done with success. And, let me say, that in labours of that kind, he wrought carefully, not giving his men what had cost him nothing but in almost every case of which one has had special mention, by those who know the matter well, preparing to bring forth out of God's Word, things both new and old, that he might all the more successfully commend himself by the manifestation of the truth to every man's conscience in the sight of God. What has been done, may be done again. Servants of a household may be accosted, either individually, or when they are gathering for household worship. Groups, who in leisure times may be found at the corners of our streets, and on our own village greens, may be spoken to about the salvation of their souls. The multitude, larger or smaller, ever ready to reply to a frank invitation, and who will come to almost any place where you ask them to come, may be told how Christ loved them, and gave himself for them. And in such a way may this be done, that they shall be delivered from the bondage of corruption into the glorious liberty of the children of God. "Go," saith Havelock, as you are contemplating his evangelical

be ashamed of Christ. If you believe that your neighbours, that your servants, that your companions, that your children, unconverted, are in danger of God's displeasure, take care that they be told it; and if you believe that they need not stay in that condition another hour, God's awaiting Holy Spirit is ready to make them new creatures in Christ Jesus, take care to let them know that. Break with the selfishness that has hitherto withholden you; renounce the indolence that has hitherto hindered you; correct the mistake that has hitherto been misleading you; and be the patriarch in your own household. Be the spiritual benefactors to your own tenantry; and let the men in your employ, whether in the manufactory, or the warehouse, or the shop, let them all know how they may be saved, even by the exercise of their own faith in the precious blood of Christ. Through God's grace," saith he, "I was enabled to exhort and to warn, and to encourage, even so that many were converted from the error of their ways. So, by God's grace, if you trust it, will you be enabled to do just the same. "Being dead, he yet speaketh," And that is another of the lessons we are required to learn.

He speaks, and he says, that whatever a man's ecclesiastical or theological preferences, he ought to show brotherly regard for all who love our Lord Jesus Christ in sincerity. Differences of judgment about various matters of religious interest are, we presume, under our circumstances inevitable, inasmuch as every Christian is to be "fully persuaded in his own mind." The right of private judgment having been accorded to him, and the duty of private judgment having been devolved upon him-would to God those two things were not separated, as they often are!-many a man will talk about the right of private judgment, who rever thinks about the duty of private judgment; the one having been accorded to us, and the other devolved upon us, diversities of opinion may be looked for throughout the church. Minds have been differently constituted, are differently educated, and are found situated differently in relation to the truth; so that, uniformity is not to be anticipated by us yet. Faithfulness to our convictions forbids the expectation; loyalty to our one Master renders it impossible. I dare not believe what another man believes about the article of a creed; I dare not adopt what another man adopts as to the injunctions of a ritual; only just so far as the ritual and creed in my belief accord with the word of God; and the man dares not act as I act, nor believe as I believe, except upon these very self same terms. Then, must we separate? Have we no option, my brethren, but to keep aloof from one another? Is it incumbent on us to make our peculiarities the standard, by agreement with which our neighbour's Christianity is to be admitted, or, by disagreement with which that Christianity is to be denied? Have we no alternative but to ignore all points of doctrine and practice in which we are united, and to concentrate and exhaust, and employ all our sympathies upon those about which we differ? What saith the man whom we admire? No doubt was there about his peculiarities, ecclesiastical or theological. His correspondence, his communications, his conduct generally, make that plain, transparently. It was not his habit to make light of any portion of his Lord's discovered will. No idea had he of seeming to believe what he actually disbelieved, and of appearing to abandon what he devoutly held fast as the truth of God. All approach to the foolish, sentimental, fashionable indifferentism on religious subjects was instinctively avoided; latitudinarianism in every aspect of it he held in utter disrepute; but in equal disrepute did he hold all sectarianism. Who might rely upon his co-operation in aggressions upon the world's wickedness and the world's woe? Every Christian body under heaven. Who might be sure that if they sent for him, if it were possible he would come and pour the oil of consolation into broken hearts? Every Christian family and every Christian man throughout the earth. And who might depend upon his generosity, and implicitly leave themselves in his hands, if, in their absence, the good name of their Christian body, or their personal good name, was impugned and calumniated? There was not a Christian body in the world (whether so illustrious as to be envied, or so insignificant as to be despised) who would not have found in him, at any moment, a man who would, fraternally and right congenially, have undertaken their defence. And who might depend upon seeing him at the celebration of the Lord's supper, wherever, in God's providence, for the time being he might be located? Any Church of any name that would let him come might be sure that there he would be found, showing forth the Lord's death until he return again. Then, was there no limit to his fellowship? None. Was there no restriction put upon the outgoings of his affectionate, and spiritual, and evangelical regard? None, whatsoever. His doctrine was just that which I have declared, that all who loved our Lord Jesus Christ in sincerity were his brethren and his friends. What has been done, may be done again, my brethren. No unavoidable necessity rests upon us to be either recreant to our own convictions, or intolerant of the convictions of others. We are not reduced to the sad and

miserable alternative either of being a bigot or a latitudinarian. Perfectly compatible his reverence for the dictates of our own conscience, with profound respect for the conscience of every other member of the household of faith. "Go," saith Havelock. as you are contemplating his large-hearted Christian charity, "go and do likewise. Give way to the warmer impulses of a regenerated nature, and recollect that there is a logic of the heart, which, in nine cases out of ten, is the soundest and most trustworthy of all; and wherever the impulse of your regenerated heart leads you to go, in sympathy, in co-operation, or communion, trust your heart and go; and God will go with you, to make you understand, by his fellowship with you, that you are right. Read the Apostolic injunction to receive one another, even as God hath received you all alike. Speak the truth, whatever the appearance of the truth may be to yourselves; but evermore speak the truth in love. Through God's grace I was enabled to be valiant for the truth upon earth, whilst I endeavoured to keep the unity of the spirit in the bond of peace. Through God's grace, if you will try, you will be enabled to do the same." Being dead he yet speaketh." And that is another lesson for us to learn to-night.

Havelock speaks, and he says, that whatever a man's maturity of Christian experience, he ought to continue diligently faithful even unto death. Strong consolation is provided for all who are united to the Saviour; promises exceeding great and precious have been given to them. Of unalterable love and inalienable sympathy are they assured from the Father, the Son, and the Holy Ghost. One are they with Him who sitteth upon the throne. Because He lives, they may live also; so that there is no room for despondency. Evermore are they authorized to rejoice. There is, however, amplest room for vigilance, and frequent self-examination, and constant prayer. The direction of the Holy Scripture is, to "give all diligence to make our calling and election sure." The decision of the oracles of God is, that "he who endureth to the end, the same shall be saved." Does this seem unnecessary to any of us? Have such advances been made in Christian knowledge, and have such enjoyments been had of the Divine presence, that solicitude and watchfulness, we think, may now be safely relaxed?

What saith the man whom we admire? Firm was his belief in the inalienable security of the saints of God. Like an anchor to his soul, both sure and steadfast, entering into that which is within the veil and grasping the everlasting throne, was the persuasion that no child of God will ever perish. With those glorious interrogatory affirmations of the eighth chapter of the Epistle to the Romans he has cheered many a weary hour within his tent,-aye, and many a weary hour when he had no tent to rest in: and, often and again, has he stirred up his mind by way of remembrance that God was faithful who had promised all that. Albeit, he was a most watchful man, and a most prayerful man. That every genuine Christian would be kept by the power of God, "through faith unto salvation," he knew; but then he knew, besides, that every genuine Christian would keep himself in the love of God, looking for the mercy of our Lord Jesus Christ, unto everlasting life. Beyond all fair question was the guarantee of perseverance on God's part; beyond all fair question was the duty of perseverance on man's part. Hence, his patient continuance in well-doing. Hence, his communion with his heart in perpetuity. Hence, his never reckoning-and oh, how his letters show us that!-never reckoning that he had "attained;"" pressing towards the mark for the prize of his high calling of God in Christ Jesus;" living hour after hour, and moment after moment, as he began to live at first—a life of faith upon the Son of God. He was diligent that he might be found of his Lord in peace. There was none of "the fear which hath torment;" but there was a good deal of the fear which hath solicitude. There was no cause for apprehending that God would forget him; there was some cause for apprehending that he might, in a moment of temptation, forget God. He would, therefore, "work out his salvation with fear and trembling, God working in him to will and to do of his good pleasure." What has been done, my brethren, may be done again. Presumption and despondency may be alike avoided. We may enjoy our completeness in Christ without betraying our allegiance to Christ. We may triumphantly anticipate our inheritance with the saints in light, without becoming morally unfitted to enter upon that inheritance. We may hold in grateful recollection our experience of the marvellous lovingkindness in the past, without making that experience an excuse for insubordination and alienation from God now.

Go," saith Havelock, as we are contemplating that most peaceful death, "go," saith he, "and do likewise. I felt the necessity to be imperative on me to run with patience the race that was set before me. I could not do without making my calling and election sure. Day after day, I have been constrained to continue in the grace of God, to hold fast the profession of my faith, to cleave unto the Lord with purpose of heart; but, now that I 'pass through the valley of the shadow of death, I fear no evil; for his rod and his

staff, they comfort me.' Through God's grace, 'I have fought the good fight, and have finished my course: I have kept the faith.' Through God's grace, if you will but trust it, you assembled ones in Exeter Hall, through God's grace, you will be enabled to do the same; and, when you come to die, it will be for you, as it is for myself, to rejoice in the hope of the glory of God."

Brethren, one illustrious soldier reminds me of another; there are two of them. Oh! how I might speak, not of the one to whom I am most feebly and faintly referring; but how I might speak of Havelock's companions in India; men of like precious faith with himself, men, some of whom are gone, and thank God, some of them remaining the hope of our country: I trow, there, the men whom we may look to, and for the continuance of whose life I pray to God every day. I might refer to them, but it was not to them I did refer in my mind at the moment. There were two of them, I was saying; see the one. He died. "Come," saith he (and it is told us that he said it with great earnestness), “Come, and make it plain to me, now, that a man once in a state of grace can never fall from grace; for if you make that plain to me I die contented, but not else." See the other. He is dying. "Come," saith he, "and see how a Christian man can die. I have for forty years so ruled my life that when death came I might not be afraid to face him. Thank God for my hope in Christ, we shall meet in heaven." Who dies like that? Who is tranquil, not terrified; expectant, not desolate; confident, not doubtful; joyous, not sad? The men who rule their lives for forty years, or any number of years that they may be living on God's earth, as he did; the men who live the life which they live in the flesh, lives of faith upon the Son of God; to them the abundant entrance into the everlasting kingdom of our Lord Jesus Christ shall be accorded; and instead of being saved "so as by fire," and before we can say they are gone, they have gone in the full assurance of a well-sustained and well-warranted faith, and singing amidst the freshness of their new immortality, "Thanks be to God who hath given us the victory through our Lord Jesus Christ." See how a Christian man can die. "Let me die the death of the righteous, and let my last end be like his!"

But "being dead." That is the point, "being dead." We have lost him. The country mourns the loss, not of him only, let me say again, but of men of equal excellence with him both professionally and religiously. He is gone! The nation mourns his loss. The other nations of the earth sympathize with us: witness the lowering of the colours half-mast the other day in two of the ports of the United States. Instinctively, as soon as ever the death of Havelock was announced, down came, or up went, the colours halfmast high; and I take that as a symbol of what the nations of the earth are thinking, in their sympathy and their fellowship with us, about this loss. "Commemorate the man!" is the universal cry. Perpetuate the record of his excellencies; hand down to your children, and be sure to tell them to hand down to their children after them, the mention of his fame. Let the most magnificent site in Europe be graced with the monumental column, and let the noblest abbey in the Empire be adorned with the eulogistic marble. The country will have him honoured; India demands the celebration of his deeds; the world must know that we hold him in renown. Be it so. Your

generous sympathy with the government in all that it has done, and, then, your generous personal contributions to that which will presently be proposed, by all means. But I, as a minister of Christ, implore one thing first of all, and that is this-go and follow him as far as ever he followed Christ. Take the lessons about faithfulness unto death, about Christian catholicity, about adherence to principle, about evangelical zeal in regard to others, about fidelity to conjugal and parental responsibilities, and about a godly life in Christ Jesus;-take all these lessons and learn them. Whether ye be statesmen, or magistrates, or soldiers, or lawyers, or physicians, or merchants, or yeomen, or artizans, or domestic servants, go, all of you, bring out in the living characters of a God-fearing life, henceforward the indelible eulogy," Sacred to the memory of Havelock!" Your granite and your marble will be unavailing in some time that is to come: that will always tell; for it will tell on even to eternity. Your sculptured inscription will become illegible; the inscription that I shall ask for will be always legible. You will be doing honour to the man in a way that your Saviour will congenially approve, and you will identify your lives with that name, so that, by-and-bye, you, and he, and all of us, and every other faithful servant of the Lord Jesus Christ, shall be found by the tree of life in the midst of the paradise of God. Oh, to have the blessedness of that gathering with him enhanced by the recollection, that the presentation of the lessons taught to us by his life and his death, has, under God's Holy Spirit, been the means of delivering you from the power of darkness, and of translating you into the