argues the greatness of the malady from the costliness of the remedy, the extent, the universality of the guilt, from the universality of the atonement: "He died for all"—therefore all were dead, or he need not, and would not have died for them. To limit the atonement would therefore be to limit the guilt! On this argument,-if you deny universal redemption, you deny universal guilt and need of redemption. One is as wide as the other! But all were indeed dead! (a) Dead temporally-doomed to die-under sentence"death is recorded". the curse is upon every one: "to dust shalt thou return; "-the seeds of dissolution are in the infant bosom and in old age :-all must die, without exception, or escape. (b) Dead spiritually-" in trespasses and sins"—without life, or reason, or animation: no spark of spiritual life or light: unable to quicken our own souls; utterly careless, indifferent without capability of spiritual life in ourselves. (c) Dead eternally-doomed to eternal torment: everlasting dying, anguish, woe!-the immeasurable, inconceivable, intolerable wrath of the Holy One! (d) And all this is true, accurately and fully, of all men, of all ages, characters, and climes, without exception; because "Christ died for all," therefore "all were dead.” 3. A leading object for which Christ died: "He died for all, that they which live might not henceforth live unto themselves, but unto him that died for them, and rose again." (a) "Those that live:"-here is the distinction: He died for all; but all for whom he is said to die are not saved by him: but only "those that live !" "All were dead," and "he died for them all;" but those alone who live will savingly profit by his death; and who are they? Those "who are quickened by God's Spirit in the inner man," &c. (Ephes. ii. 1; Col. ii. 13): whom the Father, Son, or Spirit quicken or make alive, (John v. 21; vi. 63): who are "born again of the Spirit," (John iii. 3, 5-8; v. 24; i. 11-14): who are made "new creatures in Christ Jesus." (2 Cor. v. 17.) They, and they alone, "live" spiritually. (Ezek. xvi. 5, 6.) (b) These "no longer live unto themselves:" ah, sad implications against all unconverted persons-that they live unto themselves!—a most true charge! Selfishness in some subtle form is the universal idol of man! They may vary as to vices or other crimes but all live to please themselves: to aggrandize, enrich, or gratify themselves in some way; either in their own persons or in their families: their feelings may take a circle of wider circumference, but SELF is the universal centre! In those who live, this principle is to be crucified and slain they are no longer to spend their time, money, talents, strength on self-but for God's glory: "even as Christ pleased not himself." (Rom. xv. 3.) They are no longer to look on their own things"- nor to seek their own:" disinterestedness is a distinguishing character of a Christian. 66 66 (c) "They are to live unto Him who died for them, and rose again." This is a principal object of Christ's death; not only to raise from hell to heaven, but from sin to holiness here— to destroy self-to make men " deny themselves"—to quicken them from the death of sin to a life of righteousness-to induce them to rise in heart and life from all corruption and worldliness, and to fill them with devotedness to the cause of their Saviour that they may live to his glory, and lay all they have at the foot of his cross. These are the noble subjects which the Apostle reviews: now, see II. THE CONCLUSION AT WHICH HE ARRIVES: "for the love of Christ constraineth us; because we thus judge "-we thus reason or conclude that if these things be true-if the ruin of man be so deep, so deadly, so terrible in time and in eternity; and if such a salvation has been revealed-so full, so free, so complete, and glorious; and if men can be saved in no other way; if there be only one Saviour, one hope, one mode of escape; and if they must be told their danger and their salvation;— then are we "constrained," "borne away as by an impetuous torrent," (as the word signifies,) we are impelledforced on by an irresistible power; and whether you judge us "beside ourselves," "or sober," our consciences will not let us draw back; we must preach, and pray, and labour, and travel, until all the world knows that there is salvation for them. This is our holy enthusiasm, which we vindicate, justify, and in which we boast! If ours be the hallowed enthusiasm of the Gospel, it will constrain, or bear us away 1. To a diligent pursuit of our individual salvation : "We shall work out our own salvation with fear and trembling." We shall "strive," agonize, "to enter in." The tame cold efforts of the formalist will not suffice him who has caught a glimpse of Christ's love. All means and ordinances will be anxiously observed: no toil will be spared; no care, no effort-all in dependance on Him who alone can give the blessing: but the object of devoted pur suit will be Christ himself-to see, to know, and love him more. This love constrains to a patient continuance in well-doing, and keeping of God's commandments; for "love is the fulfilling of the law." 2. It will compel the Christian to separate from all that is impure, unholy, vain, and worldly. This may cost him much, but he will do it. (Philipp. iii. 7, 8.) His baptismal vow is before his eyes: he will labour to fulfil it. Mortifying the pride of life, and renouncing vain pleasure. He cannot go, or be voluntarily, where his Master's name is profaned or dishonoured: the race course, or the theatre, or the ball-room, have no charms for him: he needs not to have their sinfulness proved to him: he does not ask-" What harm is there in this or that?" but what good is there? Temptation is there; and folly and vanity and profaneness and the pride of life:-what business. has a Christian there? 3. This love will constrain him to continued efforts to communicate spiritual blessings to others : -to his own family, children, servants, dependants: to his poor neighbours and friends: to his country at large, by the increase of churches, schools, pastors, and teachers: the benighted heathen and blinded Jew will share his sympathy; none will be beyond the limit of his consideration: his love for the souls of sinners will extend as widely as His who came from heaven to save them. Nor will his niggard stream of charity flow in some narrow channel; but, wide and broad and deep, it will irrigate the thirsty and the perishing" the love of Christ constraining him." Let all examine themselves!— -Have you contemplated these vast truths of revelation? Have they sensibly affected your heart? Have they led you to self-devotion and pecuniary sacrifices? The heathen and the Jews are perishing for lack of knowledge: what have you done to communicate it? Thousands even in this land have still neither church nor school: have you promoted the building of them to the utmost of your power?* Christian brethren! fear lukewarmness more than enthusiasm : -few are too zealous-many are torpid: Oh! let the love of Christ awaken, constrain you: yield your heart to its influence; so shall you abound in good works, to the glory of God! * Here any particular cause of christian benevolence might be introduced. XXVII. THE SORROWFUL SEED-TIME AND JOYOUS HARVEST. APPLIED TO EARLY CHRISTIAN EDUCATION. Psalm cxxvi. 5, 6. They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him. THIS is the testimony of experience. The church of God had recently enjoyed a Divine interposition in her favour so marvellous, that she could hardly realize it. "When the Lord turned the captivity of Zion, we were like them that dream." It seemed too good to be true. Their "mouth was filled with laughter," and their "tongue with singing." Even the very heathen were struck with the greatness of the deliverance; and yet it was incomplete a portion only of the people had returned from Babylon; the temple and the city walls were yet in ruins: thence their renewed petition-"Turn again our captivity, O Lord, as the streams in the south." And staying their faith upon past mercies, they recorded the general declaration of the text for the comfort and edification of God's people in all ages: "They that sow in tears shall reap in Joy," &c. May the Holy Ghost, the Comforter, apply to all our hearts the consolation and instruction which these words are calculated to convey! The general proposition or affirmation of the text may be viewed as applicable I. TO INDIVIDUAL RELIGIOUS EXPERIence. There are mourners to whom the consolation of the text must not be applied: "There is a sorrow that worketh death," (2 Cor. vii. 10.) There are tears of burning pride and shame, as well as of godly sorrow. Such were the tears of Esau. Afflictions in this world by no means insure happiness in the next: there are mourners who will I never be comforted! There are peculiarities in the tears and sorrows of the text which must be noticed. 1. The mourners in the text are laborious persons : "they sow in tears"-" they go forth bearing precious seed:" they do not content themselves with idle exclamations of grief-nor sow indolent tears-but "precious seed;" that is, they diligently use the means of grace: they readthey pray-they hear they strive-they toil; and thus, day by day, they "go forth❞—again and again—as the husbandman, up one furrow and down another, patiently— faithfully. 2. They do this indeed often with tears: "they go forth and weep: "-how can it be otherwise? In such a world-with such hearts-with so many enemies: conflicts-trials-temptations-" sore burthens :" they have bright gleams of comfort, but many sources of sorrow. Sympathy in the afflictions of others-grief on account of men's wickedness-and indignation at the dishonour of God, would be sufficient to make "rivers of tears run down their eyes." 3. But they "reap reap in joy." Even here, now, amidst all their trials, they have " peace which the world cannot give"-"joy with which a stranger doth not intermeddle." (Prov. xiv. 10.) There is sweetness in their sorrow; godly tears are themselves precious seeds of joy they are soft showers which make the heart flow down in love and tenderness; and in the house of their pilgrimage the mourners of Zion can often sing songs of praiseas sorrowing, yet always rejoicing:" their heart is glad, while their eye weeps; and in the multitude of the sorrows which they have in their hearts, God's comforts refresh their souls. (Psalm xciv. 19.) 66 4. But their harvest of joy is indeed future: -what a glorious harvest-home! Now is the seed-time- Rom. ii. 6-11.) 5. All this is sure: "Our -they "shall doubtless come again," &c.; certain as the promise and oath of God; more sure "than seed-time and harvest, summer and winter, day and night." Their way |