hear, and it speaks-to reach forth the hand, and it obeys to come to him, and it walks-to worship him, and it reverently kneels. Now which of these two specimens of creative art reflect the most glory upon the artist ?"

"But," answered Hard-shell, "the figure you have used is fatal to your theory, if the scripture is to be the judge. Is it not repeatedly said, that the sinner 'is dead-dead in trespasses and sins.' He is then as insensible as the marble statue. He can neither see, nor hear, nor feel; he cannot walk, nor run, nor act. He is dead-dead as Lazarus in his grave."

This at first seemed to be quite unanswerable, and Philip paused for a moment, to gather composure and new strength, for the suddenness of the attack made upon his beautiful illustration; but he felt that his position was impregnable, and answered : "True, the Scriptures teach that sinners are dead; and enough is known in the experience of all men, who are conversant with such matters, that there is much insensibility in the human heart, on all subjects connected with their spiritual interests. But

is it not equally true that a man may be both dead and alive-dead in one sense, and alive in another. Thus the Christian is said to 'be dead to sin,' but 'alive to righteousness.' But surely he is not so dead to sin but that he may commit it; nor so alive to righteousness, but that he may become dead while he lives. Those who are dead physically, 'know nothing,' as it appertains to the present life, its plans and schemes, its pleasures and pursuits. But can this be said of the sinner? Dead,' as he may be, he still knows something, or may know something, even in regard to the great subject of salvation. A want of knowledge on the part of the sinner is spoken of as the occasion of death. 'Being alienated from the life of God'-How?-' through the ignorance that is in them, because of the blindness of their hearts.' This alienation from the life of God is clearly traceable to the ignorance of the Gentile world, having the understanding darkened. Surely, then, a knowledge of the Gospel would have restored these blinded and besotted sinners to the enjoyment of life.

"The same truth is taught by the prophets. The people that walked in darkness, have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.' Our Saviour referred this to the land of Zebulon and the land of Nepthalim-Galilee of the Gentiles; and began to preach to them, 'Repent,' for the kingdom of heaven was at hand. Their dwelling in the land of the shadow of death, was owing to the fact that the light had not shined upon them; but so soon as the light shone, many of them were awakened to a new life; but how could this have been done, had they not been able to see? and dead as they were, they 'walked.' They had then some powers of locomotion, and were moving, but in the wrong direction; and thus the Saviour commanded them to 'repent,' to amend their ways. But what avail would it have been to them, if they could not have seen when the 'light shone' upon them? Or why call upon them to repent, if they were as dead as Lazarus in his grave? And still more expressly does Zachariah, when filled with the Holy Spirit,

say, that the 'Prophet of the Highest' would 'give light to them that sit in darkness and in the shadow of death,' and for what purpose; 'to guide our feet into the way of peace.' Our Saviour has repeatedly attributed this state of the mind to the unbelief of men, and reasons with them on their folly and wickedness. Except you eat the flesh of the Son of Man and drink his blood, ye have no life in you.' Whatever is meant by these figurative sayings, it was their own fault if they did not eat his flesh and drink his blood. And it was not the mere act of eating or drinking, but what they ate and drank, that imparted life to them. Would we complain of a man literally dead, for not eating or drinking, when it was clearly impossible. So the Saviour would not have complained of the Jews for not eating his flesh and drinking his blood, if the act was impossible. An ignorant unbelieving mind, and an ungovernable will, may prove as strong barriers to the performance of an act that is both reasonable and just, as eating and drinking to a man physically dead."

"But," said Hard-shell, "if a man is dead, he is dead; and what can be hoped for such a person? All his energies of mind and will are not only paralysed, but incapable of self-motion. And whatever acts he performs, must be owing to the power of God; and he must be absolutely passive under it.”

"This is true, certainly, of those who are physically dead, as was seen in all the miracles performed by the Saviour over the bodies of such. But is there no distinction found in society and religion between power and authority? The one is exercised upon the bodies of men, the other upon their minds. And the laws operating in the one case, differ from those in the other, as much so as the body differs from the mind. Authority never raised the dead from their graves, and power never quickened the spirit into life. Authority never gave motion or existence to the planets, nor power awakened the fervors of devotion among the Angels of God. Jesus gave both power and authority to the Apostles, to fulfill the objects of their mission. Power to heal, and authority to do it. Jesus himself had all authority