him might be saved; but he that believeth not is condemned already, John iii. 18.

We are likewise dead in sin. We partake with the brute-creation in the animal life, but are highly distinguished from them by the rational life. There is likewise a spiritual life, of which our first parent was originally possessed, but he soon lost it. In this sense, when he sinned against God, he died instantly. What the poet ascribes to Beelzebub is true of man; he still retains some marks of his pristine greatness; he is majestic, though in ruins; he is alive as to the concerns of this world, and his attempts and success give indication of his native dignity: the sciences and the fine arts exhibit proofs of his genius and ability: he undertakes to measure the earth, to weigh the air, and almost to number and marshal the stars. What discoveries have been made in geometry, natural history, and chemistry! What powers are displayed in architecture, sculpture, painting, poetry, and music! But, with respect to the concerns of his immortal soul, and the great realities of the unseen world, man, by nature, is dead as a stone. The dead body of Lazarus was not more incapable of performing the functions of common life, than we, by nature, are of performing one spiritual act, or even of feeling one spiritual desire; till He, who, by his commanding word, raised Lazarus from the grave, John xi. 43. is pleased, by the power of his Holy Spirit, to raise us from the death of sin unto a new life of righteousness. He who, we profess to believe, will one day come to be our judge, has assured us that, except a man be born again, he cannot even see the kingdom of God; John iii. 3. He has no faculty suited to the perception of what belongs either to the kingdom of grace upon earth, or what is revealed of the kingdom of glory in heaven. The result of his closest reasonings and shrewdest conjectures

upon these subjects leave him in utter ignorance and darkness. As no description can communicate an idea of sun-shine or the colours of a rainbow to a man born blind, so the natural man cannot discern the things of God, for, they can only be spiritually discerned, 1 Cor. ii. 14.

But Jesus died and rose again. As our surety, he sustained the curse of the law to deliver us from condemnation; and, when he ascended on high to appear in the presence of God for us, he received gifts for rebellious man, eminently the gift of the Holy Spirit, that the Lord God might dwell among them, Psal. lxviii. 18. Thus the promise the Lord made by the prophet Ezekiel is fulfilled, "I will put "my Spirit within you;" Ezek. xxxvi. 27. and then they who before were dead, begin to live.

A load of guilt and depravity lies unfelt upon the dead sinner; but, when he receives the principle of a new life, he groans, being burdened. The eyes of his understanding are opened. New and, till then, unthought-of objects press upon his notice. The views he now has of God, of himself, and of eternity, would overwhelm him, if he was not warranted and enabled to look to Jesus, Isa. xlv. 22. as an all-sufficient and gracious Saviour. From that hour he lives indeed! his sins are pardoned, his fears dispelled, his heart beats with love and gratitude. Old things are passed away, and all things are become new. He now lives no more to himself, but to Him who died for him and rose again.

III. This was what the apostle aimed at, and expected, as the result and reward of his labours, that the love of Him who died for all might constrain those who live to live no more to themselves, but to Him.

When the sinner, who was too long governed by the mean and narrow principle of self, is enabled to believe in Jesus for salvation, he feels the force of the apostle's words, Ye are bought with a price, ye are no longer y your own; therefore glorify God with your body and your spirit which are his, 1 Cor. vi. 19, 20. This thought expands his mind and ele. vates his aims. So far as his faith is in exercise, he is constrained by love, inspired by gratitude, and animated by confidence and hope, to live no more to himself, but to Him who loved him, and gave himself for him. He is now the devoted servant of his Lord, is governed by his precepts and example, and employs his time, talents, and influence, to promote the welfare of his fellow-creatures for the Lord's sake.

His new principles have this effect upon him in whatever situation the providence of God places him. If he be poor, they teach him contentment, frugality, and industry; if rich, he is moderate, condescending, and bountiful, and ready for every good work, either to promote the knowledge of the Gospel, or to relieve the necessitous. The golden, plain, and comprehensive rule, of doing to others as he could reasonably wish others, in similar cases, would do unto him, is inwrought into the very temper and habit of his mind. In a word, the true Christian, whether in public or in private life, whether a husband or a wife, a parent or a child, a master or a servant, whether possessed of rank and wealth, or appointed by the providence of God to sweep the street for his subsistence, in all stations and circumstances, is ambitious to let his light shine before men, for the honour of God, and to be filled with those fruits of righteousness which are by Jesus Christ to his praise and glory.

Should these effects of the constraining love of Christ be disputed by persons of any candour, we could, degenerate as the present times are, refer them to living instances. We can point out to them persons, who once were a burden to themselves, a terror to their families, a nuisance in their connexions, who, by receiving the truths of the Gospel, under the teaching of the Holy Spirit, and by feeling the constraining love of Christ, are, in all these respects, become new creatures. And I little doubt that there are those now before me, to whom I may say, Such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of our Lord Jesus, and by the Spirit of our God. 1 Cor. vi. 11.

What shall we, then, say of the attempts of modern philosophers, so called, who, if they could prevail by spreading the gloomy sophisms of infidelity, would deprive mankind of that light and com. fort of which the holy Scripture, given by inspiration of God, is the only source. But, as the raging waves of the sea, in a storm, make no im. pression upon the rock against which they successively dash themselves into foam, and die away at its foot, so their most subtle, laboured, and malignant efforts to suppress the glorious Gospel of the blessed God, 1 Tim. i. 11. will only issue in their own confusion. Magna est veritas, et prevalebit. Truth will triumph over all opposition. The church of God, composed of all the living members of that body of which the Lord Jesus Christ is the living head, is founded upon a rock, against which the gates of hell shall never prevail. There will always be a people, who, animated by a sense of the constraining love of Christ, will bear testimony to the power of his grace, and give evidence, by the general tenour of their conduct in life, their patience and peace in affliction, their love to their fellow-creatures, and their joyful hopes of immortality when flesh and heart are fainting, that they have neither followed cunVol. II.

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ningly devised fables, nor amused themselves with empty notions of truth.

It is upon this ground that I am encouraged to solicit your liberal assistance to the school of Langbourn-Ward. I seldom say much upon these occasions, having had repeated proofs of the generosity of my stated auditory, and no reason to doubt the good will and concurrence of the rest of my hearers. Let the sight of the children before you plead in their behalf. The institution I am now about to recommend will, I hope, preserve these children, and many more in succession, from those habits of idleness, intemperance, and profligacy, which too frequently mark the character of those who were destitute of instruction and education in their early years. By the benefit of our public charity-schools, and particularly of this, many boys have been trained up to honesty, sobriety, and usefulness, who might otherwise have been nuisances to society; and some have not only obtained a good character as apprentices and servants, but, by their integrity and industry, have reputably risen to affluence and influence. Could all the children of the poor be thus cared for, be taught the first principles of religion, and habituated to respect the Lord's Day, and to attend on public worship, it is probable that the number of depredators who infest our streets and roads, or break into houses, and end their unhappy lives on the gallows, would be much diminished.

The awful times in which we live, render these institutions peculiarly worthy of attention and encouragement. I cannot speak positively from my own knowledge, but I have reason to believe that the abettors of the French principles of infidelity and anarchy have seminaries where children, of all descriptions, find ready and welcome admission. It