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interests of the Church, we must be voluntary instruments. God will not employ us arbitrarily; he will not compel us to serve him. But is there not inducement enough—is there not sufficient motive to influence every one to say, Lo, I come to do thy will, O God? O, let us yield to the constraining love of Christ; let us covet the luxury of doing good; let us consecrate ourselves, our time, our influence, our means, all cheerful, voluntary offerings to God. Let us be ambitious to glorify God in our bodies and spirits, which are God's; let us not live unto ourselves, but unto Him who died for us. With this devotedness of her members, the Church will rise in every spiritual attainment, and soon spread her benign influence and saving blessings to the ends of the earth. Then will she fulfill her sublime destinies-then will she bless earth and people heaven-then will she retain the favor of God and the admiration of men-then, through all time, will her priests be clothed with salvation, and her saints shout aloud for joy. O Lord! our dependence is upon thee, and our eyes are up to thee; let thy salvation be upon us, and upon thy Sion, for ever. Amen.

SERMON VI.

BY REV. JAMES QUINN.

THE NATURAL AND SPIRITUAL MAN.

"The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they, also, that are earthy: and as is the heavenly, such are they, also, that are heavenly. And as we have borne the image of the earthy, we shall, also, bear the image of the heavenly," 1 Cor. xv, 47-49.

THE science of salvation, of all others, is of the greatest importance to the human race. Inspired men, for many ages, made inquiry of the Spirit of Christ, which

was in them, when it testified before the sufferings of Christ, and the glory that should follow, if by any means they might ascertain and set forth the lengths and breadths, the heights and depths of the system of grace, which provides salvation for, and offers salvation to Adam's apostate, ruined family. Angels, too, those pure, unfallen spirits, who kept their first estate, are represented by St. Peter as desiring to look into these things, as if to grasp the mysterious cause of dying love. But after all their inquiries and researches, may they not, with one wondering and adoring apostle, exclaim, "O the depth !" and with another, “Behold what manner of love!" and leave the story to be told by the redeemed and saved of every age and nation, when they shall appear before the throne, having their garments washed and made white in the blood of the Lamb? Christ and him crucified-giving himself for us-suffering for us, the just for the unjust, that he might bring us to God-was the constant theme of the great apostle; and this theme he constantly gloried in. He exhibited Christ living, dying, rising, ascending, interceding for us, and reigning until death is swallowed up in victory, and the last enemy destroyed. But he dwelt with great interest upon the rising again of Christ from the dead: "For if," saith he, "Christ be not risen, then is our preaching vain, and your faith, also, is vain;" "ye are yet in your sins," unredeemed, unpardoned, unsanctified; "and we are found false witnesses of God." Then, placing himself on this platform, he takes up the subject of the resurrection, argumentatively, and proves, beyond all reasonable doubt, the doctrine of a general resurrection of the human race, both of the just and of the unjust, asserting that, "as in Adam all die, even so in Christ shall all be made alive;" but "every man in his own order." Mark this well. For after death, and the resurrection, cometh the judgment, when all must appear before the

judgment-seat of Christ, to receive for the things done in the body, whether they be good or bad.

In the course of his argument on the important subject set forth in this chapter, the apostle brings two extraordinary personages into view, calls them both by the same name, "Adam," and gives to each the appellation of "man." Each is placed at the head of the human race. The first as progenitor and federal head. Of him he saith that he is of the "earth, earthy," "made a living soul." Of the second man he asserts, although a man, yet that he was "the Lord from heaven"-" a quickening Spirit," and, therefore, heavenly;" and he stands at the head of Adam's race, as the great Mediator and surety of a better testament. Having thus introduced the subject, we proceed in the following order:

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I. TO TAKE A VIEW OF THE FIRST MAN, AND HIS RACE

AS CONNECTED WITH HIM.

II. TO TAKE A SCRIPTURAL VIEW OF THE Second Adam,

AND OF THE HUMAN FAMILY AS REPRESENTED BY HIM AND INTERESTED IN HIM.

III. SOME APPLICATION, WITH A FEW CLOSING REMARKS; and I claim your sympathies, and ask your attention and prayers.

Of the first man, the apostle asserts that he was "of the earth, earthy," "made a living soul." Here both parts of human nature are set forth. God who formed all things by the word of his power, formed the human body of the dust of the earth. This is the inferior-the material-the

corporeal part of our nature. The Psalmist speaks of man as being "fearfully and wonderfully made." Truly, truly, it is a well-wrought frame; an organization without defect a workmanship worthy of God. Let men, then, learn to possess their vessels (bodies) in sanctification and honor; for if any man defile the temple of God, (the body,) him shall God destroy. This may be done by drunkenness,

gluttony, debauchery, excessive or unlawful indulgence of any animal appetite or propensity.

But there is a spirit in man: for, "God breathed into him the breath of life, and he became a living soul." This is the superior part of human nature. The proofs of the immateriality and immortality of the soul, and its intellectual and conscious existence in the separate state, are abundant; but, for the sake of brevity, we pass them by, leaving the intelligent hearer to collect and arrange them for himself. The soul is the seat of science and volition; and, therefore, man (as he was in paradisiacal purity, and as he is under the provisions of the new covenant) is a proper subject of law, and by the law under which he is placed is held responsible to the Lawgiver; for he is capable both of knowing the obligations of the law, and complying with its requisitions. But, alas, for Adam and the human race, our great progenitor and federal head became a transgressor, and fell under the malediction of the law of that covenant in which he stood fair in the image of Him that created him-losing that image, and forfeiting all that was secured to him and his posterity, as an obedient subject of the government of God. By him sin entered into the world, and death by sin-by his transgression many were made sinners-by his disobedience judgment came upon all men to condemnation. We see, then, that Adam's posterity were involved with him in the transgression, and subjected with him to the penal sanctions of the law. For "by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." But we may profitably trace our connection with the first Adam.

1. We have recognized him as standing at the head of our race, as the great progenitor and federal head, in a covenant relation involving the interest of all his descendants. From him, in the order of nature as established by

God, we have received our being-our entire nature, and received it as it is. I once doubted this, thinking that the soul-came immediately from God by infusion; but, fortysix years ago, I was convinced of my error by Fletcher's Appeal. As" all nations are made of one blood, have the same nature, from the same source, it follows that human nature, as such, is alike—is the same, in every age-in every clime. No one doubts this, who is engaged in sending or conveying the news of salvation to distant barbarous climes." Well, then, we have received our common nature from the first man; and as he was in his fallen, lapsed state, so are we. We bear his image. We are like him in a moral, mental, and physical point of view.

2. The nature which we have received from him is deeply and sinfully depraved. This sinful, dire depravity is well and strongly expressed by our Church in her seventh article of religion. It is there defined to be "the corruption of the nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually." This description of human nature as it is, and as we have received it by nature through generation, is so full and perfect that it needs no explanatory comment. This (as the doctrine of sinful depravity) is held, also, in the same words by the Church of England, and the Protestant Episcopal Church of America.

3. From Adam we inherit trouble and sorrow: "Man that is born of a woman is of few days, and is full of trouble. He cometh forth like a flower, and is cut down: he fleeth, also, as a shadow, and continueth not." How emphatic-how full-how true to the life, is this description of man as he is, and as he always has been! It cannot be added to, nor may we take from it: it is perfect, and every man knows it to be true.

4. As the descendants of fallen Adam, how ignorant are

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