upon my life and character. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should live no longer unto themselves, but unto him who died for them.

Such, brethren, is the bearing of that truth, which we all avow, upon the heart and conduct. The principle is easy to understand. We see at once, that whosoever has received an important benefit from another, is placed towards that person in a new and peculiar relation. Suppose the case of one preserved from impending death at the risk of another's life. Such a transaction may have an effect upon all his remaining days. But suppose the deliverance to have taken place under the most remarkable circumstances; with the most deliberate self-devotion; and not only at the risk, but at the cost of life: the person rescued at this price, would no longer feel that he was his own, no longer consider himself free to act or not to act, in any case where he might show his sense of the obligation. Towards the surviving friends, towards the children, towards any object dear to his preserver, he would have no choice: love, gratitude, would con

strain him to promote their interests at any cost, or by any labour. And if we can imagine that his widow were left friendless, or his children destitute, and he, possessing ample means, allowed them to remain under privations, no language would be too strong to express the general feeling of wonder at such ingratitude.

No comparison is here pretended. The love of Christ admits of no comparison. But this illustrates St. Paul's meaning when he says, For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead. If that is true, which is the acknowledged basis of the Gospel, "that Christ once suffered, the just for the unjust, that he might bring us to God:" it follows, of course, that all were dead: all were in that state, which Scripture represents as a state of death, because no other term so fully describes it; all were lying under God's wrath and indignation, and condemned by his sentence; all were his "enemies through wicked works," and "dead in trespasses and sins."

And hence the consequent obligation. We thus judge, that if one died for all, then were all dead: and that he died for all, that they which live might live no longer unto themselves,

ence.

but unto him that died for them. We judge that the love which he showed in redeeming us from death at the price of his own blood, places us in a reciprocal relation towards him, which gives the tone and colour to our whole existFrom the time when, "the eyes of our understanding being enlightened," we become sensible of the fact, that if we are not "enemies of God," it is because Christ has reconciled us; that if we are "not appointed unto wrath," it is because he has "wrought out salvation for us;" that if we have any spiritual life, it is because "he hath quickened us;" that if we have any eternal hope, it is because he hath purchased it for us: from the time when this truth obtains possession of our hearts, we have a motive for action with which we should not be otherwise affected, we have a rule of life by which we should not otherwise be guided. In a word, we live no longer unto ourselves, but unto him who died for us.

Such is the principle which actuates those who "live by the faith of the Son of God." St. Paul says that this was the principle by which he was governed. The love of Christ constrains us: constrains us, too, not as apostles, but as Christians. The principle of the text is the

principle of every Christian. If one died for all, then were all dead and all who live, live no longer unto themselves. To deny the obligation would be to disclaim the benefit; to be yet under sin, and the sentence which condemns sin. If we are not absolved through the blood of Christ, we are not absolved at all: for there is no other name under heaven given unto men, whereby we may be saved." And if we have peace with God" through "the blood of the covenant," then the obligation lies upon us; "we are bought with a price," "we are not our own," and we are bound to glorify God with our body and our spirit, which are his."

I. Observe, then, first the way of life which the Christian does not follow. We live no longer unto ourselves.

What it is to live to ourselves we easily understand. It is to follow our natural inclinations; the dictates of that natural or carnal heart which is "enmity with God;" which pleases, serves, consults itself, and follows no other rule, regards no other interest. The rich man, who enjoyed his own wealth and luxury, and paid no heed to Lazarus at his gate, shows what it is

for a man to live to himself. The unjust judge is another specimen; who, even when he acted rightly, considered only his own ease.3 Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.

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Alas! brethren, need I describe what it is to live unto ourselves? We see too much in the world to explain and represent it. Why is it that the description of character with which I began, is an uncommon case? Because it is an uncommon case to act as our religion would demand to make the truths of our creed the rule of conduct. All of us have much reason to watch and pray, lest we be drawn into the same snare, and so live, as if the being conformed to this world was conformity to Christ, as if the living to Him was to enjoy ourselves, to take our ease, and pursue our pleasures here.

II. As we understand what it is to live to ourselves, so we also understand the living to another. We see it in the mother, who is nursing a beloved child, when every personal comfort is given up, every labour readily un

2 Luke xvi. 25.

3 Luke xviii. 5.