confidence he rejoices. God "shall send from on high to fetch me, and take me out of many waters."5 Our wisdom is, to profit by that mercy. We may

be thankful that there is room for mercy where there is so much reason for judgment: that our offences, which are many, may still be blotted out: that if there is a sentence of condemnation, there is also a gift of righteousness: and that if there is here a world of sin and death, there is also a world where sin and death shall be no more, and where they who have accepted God's abounding grace, shall reign in a life of holiness and happiness for ever.

LECTURE XVI.

BAPTISM, A DEATH UNTO SIN, AND A NEW BIRTH UNTO RIGHTEOUSNESS.

ROMANS vi. 1—11.

1. What shall we say then? Shall we continue in sin, that grace may abound?

2. God forbid. How shall we, that are dead to sin, live any longer therein ?

The mercy of God is exercised in the salvation of sinners. So Paul had said. "Where sin abounded, grace did much more abound." Therefore, some might say, the more sin, the more mercy. Why should we trouble ourselves to oppose the evil incli

5 Ps. xviii. 16.

nations of the heart, which after all only open a way for the clearer manifestations of God's grace?

These thoughts will arise; but must be checked at once. One who had been relieved from urgent distress by another's bounty, might make a like pretext for future indolence. Why should I harass myself by self-exertion, when my wants furnish occasion to benevolence? I should never have known the kindness of my friend, if I had not so greatly needed his assistance. This is the reasoning of nature, but of corrupt nature. The benevolence is employed, that the man who has been relieved by it may have free scope for his own industry. The sinner is pardoned, that he may abandon sin, and become the servant of God. Such is the purport of the covenant of grace, into which the Christian enters. It is a surrender of sin to death: like that surrender of his body unto death which Christ made. How then shall we, who by that surrender are dead unto sin, live any longer therein? It would contradict the very purpose and meaning of our baptism.

3. Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

4. Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

So that baptism implies the abandonment of sin. For we are baptized into a religion founded on the death of Christ for sin. And our baptism into such a faith, may be likened to the death and burial of our sinful nature; to be followed, as his death and burial were followed, by a resurrection to a better nature.

He, when all was finished, and he gave up the ghost, laid aside the weak and mortal flesh which he had assumed, was raised up from the dead by the glory of the Father, and put on a glorious body which is neither weak nor mortal. And so it is designed that we, being baptized into his death, should lay aside the corrupt nature, and rise again to another nature, and walk in newness of life according to it. Therefore to continue in sin, that grace might abound, would violate the covenant through which grace is given; Christ's death would become vain, and our baptism also vain. We could have no part or lot in its privileges.

5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection :

6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

7. For he that is dead is freed from sin.

8. Now if we be dead with Christ, we believe that we shall also live with him :

9. Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

10. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

Naturally, the soul is dead to God, and alive to sin. This state must be reversed, and the soul become dead to sin, and alive to God. Such was the purpose of our restoration. He that is buried with Christ by baptism into death, is freed from sin, as one dead is freed from every yoke which formerly he used to

bear: that henceforth he should not serve sin; and instead of such slavery, enter into that service which is perfect freedom. This, however, is a change of nature. The natural course is to serve sin, and be dead to God. Those are happy, who cannot interpret the phrase by their own experience: who cannot remember the time when God was as little to them, as if they had been dead; as if they had no duty towards him, no reverence to pay, no laws to observe. The day which he has hallowed returned, but caused no emotion: his word made no impression: his commands and his promises affected them no more, than if they had not belonged to a world which he created. We know, that this is the case with multitudes, even in a land where God has revealed himself and is publicly acknowledged as "our Father which is in heaven." Should any one propose what might please God, honour God, promote his service or glorify him in the world, they are dead to such a proposal. It has no more power to affect or move their heart, than if the heart were cold in the grave. But to sin they are alive. An opportunity of sin does move their heart. Their ears listen to it, their eyes perceive it from afar. Their mouth consents to it. Their feet,their hands, are ready to practise it. In short, the whole man is evidently alive to it.

With the Christian, it must be just otherwise. Reckon ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. He must be dead to sin. He must have renounced all love of it, all practice of it, all concern with it, as much as one who is no longer in a sinful world. He must "make a covenant with his eyes," that they

look not on the thing that is unlawful. He must watch over his heart, that "when sinners entice him," he may not "consent" unto them. He must "keep his tongue from evil, and his lips, that they speak no guile." He must "mortify the flesh, with the affections and lusts." The "world is crucified unto him, and he unto the world."

But in proportion as he is "dead to sin, he is alive unto God." Experience shows us equally, what this means. It is to see things in the world, not as they might gratify the senses, or flatter the inclination, but as God teaches us to see them. It is to be living to his service and his glory. It is to feel towards Him and his will, what the parent feels towards his family, what the patriot feels for his country. Is God offended? Is his day profaned? Is his name blasphemed? This affects a Christian, as an injury committed against himself would affect him. Then, on the other hand, if any means appear by which the honour of God may be promoted, or his commands obeyed; means by which some who serve him not may be brought to serve him, means by which the wicked may be led to repentance, and the ignorant and careless to" faith towards the Lord Jesus Christ "the opportunity is gladly seized. The man, in short, is as much alive to the will of God, as the children of this world are alive to their temporal interests; and his purpose is, through all the concerns of life, to carry into practice the apostle's maxim, "Whether ye eat or drink, or whatever ye do, do all to the glory of God."

These are the outward signs by which it will be seen that a man is alive unto God. But there is much which cannot be described or explained. There