corpse. That none but God can raise the dead is a truth allowed by every man. That this is our state spiritually, is declared in the text as an inevitable consequence of the death of him by whom alone the sting of death can be removed-by whom death is swallowed up in victory, and by whom the sinner, dead in sin, dead to God, and dead to all eternity, unless quickened by his Almighty power, can be restored to spiritual life and light and joy.

I would entreat you to give your serious attention to the argument here used by an infallible reasoner-think, that while you make light of the nature and infinite evil of sin, of that accursed thing, which the Lord hateth, you virtually, and in fact deny the divinity and sufferings of Christ: for the Apostle deems it an inevitable consequence, flowing from the doctrine of his death, "that if one died for all, then were all dead."

If then, the conclusion be thus general, thus decided, surely it is an all-important enquiry, How can the fallen children of Adam be quickened, and spiritually made alive? After the description given of their natural incapacity to serve God, we might be ready with the Prophet to exclaim, "how can these dry bones live?" But, thanks be to God for his unspeakable gift—even "from these stones can

children be raised up unto Abraham." God has not only provided a way, in which the sinner can be pardoned, even through the blood of his Son, and presented complete by his meritorious obedience unto death; but he has also provided for the recovery of our fallen nature; "whom he justifies, them he also sanctifies ;" and by the life-giving power of his Holy Spirit, he awakens them from spiritual death-he breathes into their souls a new principle of spiritual life, and enables them to rejoice in that all-sufficient remedy, which he has provided for all their sins and all their diseases.

When Nicodemus curiously enquired from our Lord," how can these things be? how can a man be born, when he is old?" Our Lord replied, "the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth, so is every one that is born of the Spirit." In what way the Spirit of God acts upon the soul of man, we pretend not to explain; but if we speak that we do know, and testify that we have seen, and you receive not our witness, the sin will lie at your own door. That Spirit is offered to all. Ask, therefore, and ye shall have seek, and ye shall find-knock, and it shall be opened unto you. Oh! that

each of us may be led to seek its influence by diligent and fervent prayer, that so we might be enabled to comprehend with all saints, what is the length, and breadth, and depth, and height of the love of Christ, which passeth knowledge."

Having now endeavoured to give you a faint idea of the Apostle's meaning in this weighty declaration, "If one died for all, then were all dead," we would wish briefly to direct your attention to the practical conclusion, which he forces upon all those who profess the Gospel-upon all those who have been raised from the death of sin, to a new life of righteousness, who have been born again by the Holy Spirit of God. One great end for which our Redeemer suffered, was "to save his people from their sins-that they which live, should not henceforth live unto themselves, but unto him who died for them, and rose again.

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It is the desire of every human being, before he is acquainted with the power of vital religion, to live not unto Christ, but unto himself. What, let me ask you, is the great object of his life-the business of every day's concern? However various his employments-however different his pursuits, self is the grand, the darling object of his soul. It is little matter whether this Dagon of self, be worshipped

under the name of pleasure, of business, of sensuality, or idleness-it is equally displeasing in the sight of that God, who requires every thought to be brought into the obedience of Christ.

Let me then entreat your consideration to the obligation laid upon professing Christians, "to live not unto themselves, but unto HIM who died for them and rose again." It is impossible to imagine any argument more affecting than the one here used. It is indeed the very spring of the obedience of all who have tasted of the loving kindness and mercy of God, as it is displayed in the death and sufferings of Christ. What a much more noble principle of action is here held out, than the slavish fear of hell, or the selfish dread of punishment. The fear of God's wrath and condemnation, may indeed awaken a sleeping, careless sinner, to a consideration of religion, and thus be the means in God's hands of leading him to that blessed city of refuge pointed out in the Gospel. But it can never be the principle of holy, active, self-denying obedience; that can never flow from any other source, but "the love of Christ shed abroad in the heart." "We love him," says St. John, "because he first loved us." We live unto him, says every real Christian, because he died for

us-he died for us, that we henceforth should not live unto ourselves, but unto him, who died for us, and rose again. This is that divine principle of love and of gratitude, which none but those who have experienced it, can possibly understand.

Let us, however, attentively reflect on the meaning of living to Christ; and in order to illustrate the subject, let us consider for a moment, what is expected from those who serve an earthly master. Is it enough to wear their livery-to partake of the provisions of their master's table, and to receive his wages, without any return of duty or of service on their part? On the contrary, are we not prone to exact for the paltry remuneration allotted to the hireling, a full return of time, of activity, of zeal, and attention; and if a suitable proportion of these be not given, the offending domestic is quickly dismissed, as unworthy of being longer retained by one, whose business he had neglected, whose displeasure he had incurred, and whose favour he had forfeited. It is thus rationally you judge, my brethren, in things pertaining to this life, especially in matters wherein your own interest or convenience is concerned-whilst, at the same time, you expect the eternal heart-searching God will accept at your hands a lifeless external