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tism 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." In the sacrament of the Lord's Supper we are made partakers of his most blessed body and blood. "We are one with Christ, and Christ with us." What can be clearer? Scripture speaks of two resurrections. We must rise now to newness of life. Hereafter from the grave at the general resurrection; Thy brother shall rise again." "I am the resurrection and the life," &c. It has been said that the whole of life is made up of Good Friday and Easter-day; of sorrow and of joy. The whole of a Christian's life is a succession of deaths to sin, and of rising progressively to holiness.


1st. Let us look at this figure, of being planted in the death and resurrection of Jesus Christ.

2nd. At this crucifixion of the old man, that the body of sin may be destroyed. 3rd. We no longer serve sin, but a new


1st. If we have been planted in the likeness of his death, we shall be also in the

likeness of his resurrection. This likeness or resemblance meets us everywhere. Let us observe the analogy, and behold the resemblance between the works of nature and the works of grace. When a tree is planted, it is taken from the natural soil in which it at first grew; perhaps that soil was cold, poor, and unproductive. It is transplanted, therefore, into a better soil. Or possibly the tree was bad in itself. We not merely remove it, but we graft it; we dig about it, and dung it; we prune it and train it, and spare no pains to make it a good tree. If after this it bear fruit, well: if not, then after that we cut it down. Now, let it be asked, is not this precisely the state of man? Is it not the very account given of human nature in the Bible? We are at first a seed of evil doers, children that are corrupters. We spring from a stock which has been degenerated. The apostle speaks of us as wild olive trees; and when we are taken into the church of Christ by a lively faith, we are, to use another figure, engrafted upon the true vine. "Without me," says Christ, "ye can do nothing: I am the vine, ye are the branches." Thus

transplanted and grafted, whatever Christ does, we do; we follow him. In course of time, he suffers, dies, and is buried for our sins. But the grave cannot detain him: "Thou wilt not leave my soul in hell,” saith the psalmist, speaking in the person of Messiah; "neither wilt thou suffer thine Holy One to see corruption." He rises again from the dead, and we too shall follow him. We too must die. The cold and silent grave must receive every one of us. But we too shall rise again—“ Though ye have lien among the pots, broken and shattered, yet shall ye be as the wings of a dove, which are covered with silver wings, and her feathers like gold." Now we put off the old man which is corrupt and are renewed in the spirit of our minds, then we shall rise into everlasting life with him. "This corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory."

2ndly. The analogy is carried on; for

the apostle adds, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed." How very strong and expressive are the figures employed in the sacred Scriptures to denote this contrast of nature and of grace, of sin and holiness! The old Adam, and the new man. The putting off the one, and the putting on the Lord Jesus Christ. The circumcision and the uncircumcision. The old leaven, and the unleavened bread of sincerity and truth. Crucifixion is a bitter, painful, and ignominious death. But sin must die this death. We must crucify the flesh with its affections and lusts. (Eph. iv. 22.) "That ye put off concerning the former conversation the old man, which is corrupt, according to the deceitful lusts, and be renewed in the spirit of your mind ; and that ye put on the new man, which after God is created in righteousness and true holiness." Again, << Renewed in knowledge, after the image of him that created him." (Col. iii. 10.) Putting off the body of the flesh, by the circumcision of Christ." (Col. ii. 11.) "I am crucified with Christ, nevertheless I live," &c. (Gal.


ii. 20.) "They that are Christ's have crucified the flesh with its affections and lusts." (Gal. v. 24.) "God forbid that I should glory," &c. (Gal. vi. 14.)

Nothing can be clearer than the doctrine expressed in all these and many similar passages of sacred Scripture. There must be a death unto sin, and a new birth unto righteousness. This is the only safe preparation for the death and resurrection of the body. And what a great and glorious doctrine! "Be it known unto you this day, says St. Peter, after he had preached the great truths of the resurrection of Christ, "that through this man is preached unto you the forgiveness of sins, and through his name all that believe are justified from all things, from which they could not be justified by the law of Moses. This Jesus hath God raised up, whereof we all are witnesses."

3rdly. A higher object is yet proposed: "that henceforth ye should not serve sin: his servants we are to whom we obey; whether of sin unto death, or of obedience unto righteousness." By this spiritual resurrection we have a new master, and enter

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