and this death he represents in the next verse by an equivalent expression—­the life of unselfishness:  “that they which live might henceforth live not unto themselves.”  The “dead” of the first verse are “they that live” of the second.

 The form of thought finds its exact parallel in Romans vi. 10, 11. 
 Two points claim our attention:—­

   I. The vicarious sacrifice of Christ. 
  II.  The influence of that sacrifice on man.

I. The vicariousness of the sacrifice is implied in the word “for”.  A vicarious act is an act done for another.  When the Pope calls himself the vicar of Christ, he implies that he acts for Christ.  The vicar or viceroy of a kingdom is one who acts for the king—­a vicar’s act therefore is virtually the act of the principal whom he represents; so that if the Papal doctrine were true, when the vicar of Christ pardons, Christ has pardoned.  When the viceroy of a kingdom has published a proclamation or signed a treaty, the sovereign himself is bound by those acts.

The truth of the expression for all, is contained in this fact, that Christ is the representative of Humanity—­properly speaking, the representative of human nature.  This is the truth contained in the emphatic expression, “Son of Man.”  What Christ did for Humanity was done by Humanity, because in the name of Humanity.  For a truly vicarious act does not supersede the principal’s duty of performance, but rather implies and acknowledges it.  Take the case from which this very word of vicar has received its origin.  In the old monastic times, when the revenues of a cathedral or a cure fell to the lot of a monastery, it became the duty of that monastery to perform the religious services of the cure.  But inasmuch as the monastery was a corporate body, they appointed one of their number, whom they denominated their vicar, to discharge those offices for them.  His service did not supersede theirs, but was a perpetual and standing acknowledgement that they, as a whole and individually, were under the obligation to perform it.  The act of Christ is the act of Humanity—­that which all Humanity is bound to do.  His righteousness does not supersede our righteousness, nor does His sacrifice supersede our sacrifice.  It is the representation of human life and human sacrifice—­vicarious for all, yet binding upon all.

 That He died for all is true—­

1.  Because He was the victim of the sin of all.  In the peculiar phraseology of St. Paul, he died unto sin.  He was the victim of Sin—­He died by sin.  It is the appalling mystery of our redemption that the Redeemer took the attitude of subjection to evil.  There was scarcely a form of evil with which Christ did not come in contact, and by which He did not suffer.  He was the victim of false friendship and ingratitude, the victim of bad government and injustice.  He fell a sacrifice to the vices of all classes—­to