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The Eighth Sunday after Trinity.

MORNING SERVICE.-Second Lesson: John x.

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Verse 10.-" I am come that they might have life, and that they might have it more abundantly."

WERE I to ask what life is, perhaps all may not give the same definition of it. But all will agree that it is a thing inestimably valuable, the dearest thing which they possess, and the last thing with which they are willing to part. The father of lies once told an undeniable truth, "All that a man hath will he give for his life." When the unfortunate traveller meets with a highwayman who demands his purse or his life, he gladly resigns the former, however valuable, if thereby he can save the latter. But what is this life on which we place so high an estimate, which we succour with so great a care, and for which we regard no sacrifice too great to make? What is it in its enjoyments and pleasures? Jacob says, "Few and evil are the days of the years of my pilgrimage." Job says that, "man who is born of a woman' is of few days, and full of trouble." Solomon, whose cup overflowed with all the luxuries and happiness which this world could afford, concludes that "all is vanity and vexation of spirit." What is life in its duration? "It is even a vapour that appeareth for a little time, and then vanishes away." Life is the consciousness of existence and the powers of acting; but so short-so uncertain-so full of trials is our existence here, that it is scarcely worthy of the name of life.

In the text, our Saviour speaks of a life which is totally different from, and infinitely superior to, the most valuable and most satisfactory of all human lives. A life which is in its nature spiritual, and in its duration eternal-alife which consists not only in immortal existence, but also in incon

ceivable happiness-a life which has grace for its germ and operation here, and glory for its consummation hereafter. "I am come that they might have life, and that they might have it more abundantly." This implies that by nature man has no life. The description given of the moral state of the world is, that it is dead in trespasses and sins. This is the natural consequence of the first fall. When God had formed Adam and placed him in his paradisaical inheritance, He set before him the way of life and the way of death. By observing certain conditions, he should enjoy the full scope of all that was pleasing all that was lovely-all that was beautiful-all that was conducive to a life of peace and happiness; but, if he neglected those conditions inevitable death was to be the result. "For in the day that thou eatest thereof thou shalt surely die." The conditions were violated, therefore misery and death flowed in as an irresistible current and overwhelmed all the race. There was

consequently but one way by which the evil could be counteracted, that was by God's own Son assuming the nature of the fallen, and in that nature to suffer all the penalties and curses incurred by man's transgression. This He did when He came into the world, and thereby the transgressor is restored into favour, and his life secured on a firmer basis than it was even before the fall. "I am come that they might have life, and that they might have it more abundantly."

The text teaches us, first, the object for which Christ came into the world; and, secondly, the superabounding excellency of the result of that object.

I. The object for which Christ came into the world. "I am come that they might have life." It was different from all others. Sin entered to render the world miserable, the law entered to discover that misery, Christ entered to remove it.

1. He came to procure life. This none else could have effected. Men could not have done it, angels could not have done it. St. Paul declares that the law could not do it,

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"in that it was weak through the flesh," and what the law could not do, no other system could effect. If philosophy could enlarge the intellect and enlighten the mind, it could not cause its votaries to taste of mercy. If physic could suggest remedies for the natural maladies of mankind, it could not improve the moral health of the patients. If science could discover the dimensions of a star and the distance of a planet; if, provided a fulcrum could have been procured, it could move the globe; it could not discover a lever sufficiently powerful to raise the spiritual condition of the human race. Neither is there salvation in any other "but in Christ, for there is none other name under heaven, given among men, whereby we must be saved." This He came to the world to accomplish: "In Him was life, and the life was the light of men." When He gave His own life a ransom for sin, He insured the spiritual and eternal life of all that would believe in His name. He came to render life in the present world more supportable and happy. When He healed the sick, when He gave sight to the blind, when He strengthened the limbs of the lame, when He made the deaf to hear and the dumb to speak, when He relieved those who were tormented by evil spirits, and restored the dead to life, He alleviated the evils which pressed so heavily upon the minds of thousands. We have instances of this in the case of the Syrophenician woman, whose prayer of faith was heard in behalf of her daughter-of Jairus whose child was raised when actually dying-of the widow of Nain whose son was restored to her arms from the bier-of the little family of Bethany where Lazarus was brought again into life after being dead four days, and many others that might be mentioned; but though He dropped an ingredient of joy into the cup of sorrow of those individuals, He did not secure to them the duration of their lives. That He accomplished only when He laid down His own life upon the cross, in that act of love and self-devotion He procured eternal life to all His followers, for "Whosoever believeth in him shall not perish, but have everlasting life."

2. He came to reveal the way of life. "Life and immortality are brought to light through the gospel." Never was the way of life declared so fully and plainly as in the ministry of our Saviour. God had revealed the way of life to the patriarchs, and more fully explained it through the prophets; but their knowledge of it was limited and cramped in comparison to the light thrown upon it by the incarnation and sufferings of Christ. When He declared "I am the way, the truth, and the life, and no one cometh to the Father but through me," the disciples had a practical demonstration of it before their eyes. The nature of this life He declared to be spiritual, not a mere alleviation of the sorrows of the present life, but a " well of water springing up into everlasting life." He revealed the original cause of life, which was the love of God. He revealed the meritorious cause, which was His own death. "He died the just for the unjust, that we might be brought unto God." "He was made sin for us, who knew no sin, that we might be made the righteousness of God in him." "Through his stripes we are healed." "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." Justly did Peter ask, "Unto whom shall we go but unto thee? thou hast the words of eternal life." He revealed the conditions of life, which was the exercise of faith in God through Him. "Whosoever believeth on him shall not perish, but have everlasting life." When the trembling father besought Him with tears to have compassion upon his afflicted child—“ If thou canst believe," was His reply. "All things are possible to him that believeth." In answer to the objections of the Jews near the pool of Bethesda, He said, "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." Here we have, brethren, the great principles through which we are to be reconciled to God. "Believe in the Lord Jesus Christ, and thou shalt be saved." Here we have the great doctrine of the Reformation-justification by faith. "He that believeth shall not come to

condemnation, but he that believeth not is condemned. already."

3. He came that a principle of life might be implanted in our souls. The Son quickeneth whom He will. This He does through the agency of the Holy Spirit. The Spirit takes of the things of Christ and reveals them unto us. He is therefore called the Spirit of Christ; the Spirit of life in Christ Jesus making us free from the law of sin and death. As Lazarus lived from the moment Christ uttered His voice, saying, "Lazarus come forth," so sinners hearing the quickening voice of Christ in the Gospel, commence a new and spiritual life which shall never cease, but shall issue in eternal life. What is religion? It is something more than a form of sound words-it is more than a scriptural mode of worship and discipline-it is more than a decent course of respectable morals; it is life, a new, spiritual life, the life of God infused into the soul of man-a spark, as it were, of the Divine nature—a birth derived from the Spirit of Christ. There is thus a new principle implanted in the mind, a principle of emotion, of perception, of enjoyment. Something that is active and permanent in its nature. It is beautifully described by our Lord in His conversation with the woman of Samaria. "Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life." Here is the abiding active principle which we call life, and in which there is a gradual progression, first the blade, and then the stalk, then the ear, and then the corn full in the ear; first the babe, then the youth, then the man, and then the father in Christ.

Let us observe

II. The superabounding excellency of the life procured by Christ; "and that they might have it more abundantly." To deliver from hell would have been life, but He has done more, He has given a claim to heaven. To liberate the prisoner

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