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his memory; and although the attributes he displayed may not now be put to the test of public trial and of probable death, yet let it be your great concern that they may possess within you a settled dwelling, and rule with commanding power, mastering all feelings and all events, and thus testify that you are "strong in the grace that is in Christ Jesus." It is as you emulate the martyr's graces, that you will participate in the martyr's heaven.

Our object in the consideration of the inspired narrative before us, leads us to contemplate,

II. THE INVOCATION BY WHICH THE DEATH

OF THE FIRST MARTYR WAS SIGNALIZED.

We find that while the rage of Jewish persecutors was inflicting a dreadful death, Stephen gave utterance to two petitions,-one applying to his own immortal interests, and the other, after the example of his Lord, offered on behalf of his murderers. The latter was an interesting exhibition of that forgiving temper which is so highly ornamental to the Christian character, and would well recompense your prolonged meditation; but it is on the former that we now fix your regard, as comprehending and inculcating principles of transcendent and infinite value to mankind. The text records," they stoned Stephen, calling upon God," or "invocating," simply, for the name of God is not in the original, and the

whole must be referred to Christ," invocating, and saying, Lord Jesus, receive my spirit." Two principles are here included, to which our attention must be addressed.

1. Remark, that the spirit ought to occupy the first place in the concern of man. Stephen spoke of his "spirit," of that immaterial and immortal principle, the seat of consciousness, the source of thought and action, which is mysteriously united with the human body, and renders the whole man the subject of the moral government of God. It was the soul, the value of which by divine grace he had been made to understand, that concentrated his anxieties; it dwelt upon itself, and was absorbed in the contemplation of its destinies.

The rectitude and safety of the spirit constitute an object always demanding the supreme attention of human life; and there is no period, and there can be no circumstances of existence, when man is justified in neglecting the soul. We are taught, by the example of this dying saint, as we are taught also by the general principles of revealed truth, that in the time of death especially an exclusive supremacy should be given to the claims of the soul. While the body of man, after the blow of the last enemy has been struck, is doomed to waste in a sad process of putrefaction, and to crumble away, "earth to earth, ashes to ashes, dust to dust,"

to remain in its deep humiliation until the trump of God shall sound, the soul, at the very instant of death, passes in the full possession of consciousness to other abodes. It breathes at once the atmosphere of unseen worlds; it mingles with the mysterious and untold realities of eternity; in a moment, in the twinkling of an eye, it stands in the presence of Jehovah, and before its vision are lifted the awful forms of the omniscient scrutiny, and the final retribution. It receives an immediate sentence, and becomes the tenant of unchanging pleasure, or of unchanging woe either it is numbered among the “ spirits of just men made perfect" in paradise, or among the "spirits in prison," where for hope and happiness the door of mercy will never open,—and the body will but be restored in resurrection, that the spirit and the body, reunited, may form a perfect nature in the celestial kingdom, or be consigned to the everlasting fire prepared for the devil and his angels."

-Say whether these momentous facts, the veracity of which is unquestionable, are not sufficient to commend to you an imitation of the example of Stephen, and claim for the spirit the first care in the anticipation of death? Can you reflect, that thus the soul is by death only disembodied and transferred, without feeling how your concern ought to be inspired and preserved? Who, in the face of such a truth, would give to the secondary changes produced by the

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event of death, a preference of regard which leaves these interests of immortality neglected? Shall we think rather upon the friends or foes, from whose embrace of love or grasp of hate we are about to be torn away,-upon the property which can no more be called our own,upon the events in which we are no longer to. participate, upon the world to which we must bid farewell, and which itself is ere long to perish?―and shall we shut out the contemplation of that state where we are to live for ever, to be recompensed for ever, to be saved or to be damned for ever? O no,-and a time will come. when all must discover it,-there is nothing in any possible combination of corporeal circumstances, which should ever distract the attention from the soul!-My hearers, awake to the grand consideration. There is now before you the example of one who died well: seek to be inspired with his emotions, and to imitate his conduct make no delay, but while you are in possession of health and vigour, nurse and tutor your spirits for the world of recompence; and in life and in death, think and act under one commanding conviction-that "the redemption of the soul is precious !”

2. Remark, that the spirit ought to be intrusted with confidence to the Saviour. The martyr looked in faith to the Being for whose sake he was dying, and whom he had recently beheld in his glory; His name dwelt upon his lips; His

power was the refuge of his soul: and into His hands he solemnly committed the charge of his everlasting welfare-" Lord Jesus, receive my spirit!".

It may be known, that there have been some persons professing the name of the Son of God, who have nevertheless endeavoured to destroy all impression the words of Stephen are calculated to possess on the belief and practice of others. Thus one speaks contemptuously of "his short ejaculatory address," and pronounces it

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very inconsiderable ;"* and another, in a style which might excite a smile, were not the occasion and results far too serious for levity, speaks about" the solitary unauthorized example of this good man," and concludes a careless and rapid paragraph, by affirming that "his example does not in the least authorize addresses to Christ, when he is not sensibly present."+ Such may be the conclusions of modern Socinianism, a system whose chief ambition is to prostrate all that is noble in the scheme of redemption: for ourselves, we cannot but regard the language of Stephen as one of the most emphatic public testimonies to momentous truth, ever borne by man. It was the rendering of a solemn act of personal faith in the divine dignity and atoning merits of the Lord Jesus Christ; and a public proclamation of him as the proper object of prayer, as a being possessing all power over the inter+ Belsham's Calm Inquiry.

Priestley.

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