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self-assurance, or self-magnetization, to believe a lie concerning themselves. Observe, it is not merely that they are to reckon that Christ died for their sins, but they are also to reckon that they too are dead unto sin through Jesus Christ. The faith in Christ's blood is therefore more than the intellectual process, or they would have no right to conceive that they were “dead unto sin" and unable to live any longer therein. Now, Christian brethren, the appeal which Paul made to those Romans I venture to make to your Christian consciousness : “Reckon

ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." The illustrations of St. Paul are twofold; based on the union between Christ and the true believer in His passion and His resurrection.

I. The union between Christ and the believer in His passion.

Faith in the crucified Christ is spoken of as a crucifixion. “By the cross of Christ," says the Apostle, “the world is crucified unto me and I unto the world;" “I am crucified with Christ;" “If we be dead with Him, we shall also live with Him." We

“buried with Him by baptism into His death.” The thought often recurs that our faith in Him nails our own hands to the cursed tree, closes and films our eye on worldly pageant and glory, crowns us with thorns, exposes us to contumely and shame, makes us the spurn and the butt of devilish malice, taunts our agony with a cup which we cannot drink,

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buries us away out of sight of the world, rolls a stone to the door of our sepulchre, shuts us up in darkness, makes us see to the uttermost the misery, the shame, the cowardice, the miscreant humour, the curses, the

, consequences, the wages of sin. If we have taken up

, this thought, not only into our intellects, but into our entire spiritual nature, so that it has entered into the very essence of our being, that “Christ died for our sins," then we are dead. We have gone through the shame and humiliation of His death. As we find that He has taken upon Himself our iniquities, and borne our infirmities; that He, the infinite representative, the compendium of human nature, suffers the approach of temptation, and wrestles with the dire enemy

suffers for us, from the nearness of evil to His spotless mind, an agony that our words will not attempt to pourtray, we bear His reproach. When we know that He is voluntarily tasting our bitterness that He may sympathize in our mystery and misery, that He has come into our flesh bringing a new life into it, arresting the curse, stanching the putrefying sores, and staying the consequences of the first fall, and of all the other consequent falls of our poor humanity, we are fairly beaten, mortified, crushed with the measureless mercy. As we come to know, to feel, that He is the end of the law and the revelation of the law, the complete exhibition of the Father's ideal of human life, and that Christ is « the way, the truth, and the life” of our humanity; as we thus see the strange perplexity and apparent paradox 'of the innocent suffering for the guilty-a glaring fact which we cannot dispute; as we behold the Living Law writhing under the transgressions which his fathers and his brothers had committed ; as we find that though He is the well-beloved Son, there is no sorrow like unto His sorrow, for it pleases the Lord to bruise Him, and to put Him to grief; as we see in His death the curse of broken law written on the whole of humanity; as we hear in His dying cries the melting and breaking of the perfect heart of the God-man over all sin, and therefore over our sin; as we are taught by apostles to see in this provision something more than the awful risks of goodness, we do not learn from it to burn and storm with indignation against the murderers of the Lord, or to sicken with despair for our miserable race, which after stoning its prophets and ostracizing its noblest sons, and chasing its beautifullest spirits up to heaven, at length set with dæmoniac fury upon the best and most perfect of all, crying, “ It is not fit that He should live”—but on the contrary, we mourn and mortify our nature, knowing that this life of humble obedience, of heroic resignation, that this death of cruel perplexity, is the great grief of God over sin, the great revelation of a crushing pity, and of the overflow of the bursting heart of the Eternal God. As we become alive to what the death of Christ really is and means, how it prepares the only way by which a new life could enter our race, and a new spirit be given to transgressors, by which God could justify the ungodly, and still be just; as all this, and very much more than this, is partially felt by the simplest mind when it “closes with Christ,” (as the old divines expressively said,) it is not difficult to understand that faith in Christ, that union to Christ, involves dying with Christ to sin; that it involves our being crucified and buried with Christ, that it is the mortification of sin, the sharing of His agony, and the participation of the soul in His death. “They that are Christ's have crucified the flesh with its affections and lusts." A true and deep faith in Christ, a recognition by mind and heart of the work of Christ, is such an intuition of law, such a sense of God, such a revelation of the evil of sin, such a burning of the heart against self and the flesh, and the world and the devil, that the Apostle was justified in saying, that through faith in Christ our Lord, Roman Christians might reckon themselves dead unto sin.

II. The union between Christ and the believer in His life and resurrection.

(1) This is more obvious, for Christ is the revelation of the Father, the organ and chief minister of God; the highest manifestation of the righteousness, of the mercy, of the wisdom and truth of God. By faith in Him we have the highest opportunities for the recognition of the character and nature of God. Christ is not a rival to the God of nature and providence; if He were so, if the Christian consciousness had made of Him a second God, if the Catholic Church had suffered the Gnostic schism in the Di.

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vine manifestation and attributes to have stolen into its creed, if the Arian delusion had not been driven off from the Church by deeper views of both God and man, the language of my text would have been very perplexing. As it is, Christ is no rival to God. The Divine element in the Christ is the eternal Son of God; the whole of the Divine nature manifests itself to us under the aspect of the eternal Son. God is manifest therefore in the flesh. The Word that is God has been incarnate, and “ we have beheld His glory, the glory of the only-begotten of the Father, full of grace and truth.” It is by faith in the Lord Jesus Christ that we are alive to God, because it is in Him that we can “see the Father,” and because “no man knoweth the Son but the Father; and no man knoweth the Father but the Son, and He to whom the Son will reveal Him."

(2) Faith in Christ is, further, a resurrection with Christ from the death unto sin. The illustrations which Paul draws from the resurrection of Christ to throw light on our divine life, are very

numerous. The new life of the soul is a resurrection-life, charged with all the associations and aspirations which would be possessed by one who had passed, through dying, from death to life.

(3) The life unto God flows out of the life of God in the soul. It cannot be that the life of the soul will be characterized by these deep perceptions of God, that the delighting in God, resting in God, hoping in God, of which we intend to speak to you,

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