through the righteousness of Jesus Christ, by the free gift of God.

The Apostle was acquainted with the objection that the Jew would immediately bring against his argument. He knew that the Jew would say, "If this doctrine be true, what authority is there in the law? For it is written, cursed is every one that continueth not in all things which are written in the book of the law to do them."" Well, the Apostle had by no means contradicted, but rather substantiated, this position. He said, "judgment came upon all men unto condemnation," " for that all have sinned." He meets the objection that the Jew would bring from the law, as follows: "Moreover, the law entered, that the offence might abound." Did you ever think of these words? We should naturally suppose that the law was made to prevent offences! "Moreover, the law entered, that the offence might abound." Very remarkable words, indeed! What could the Apostle have meant? He declares, that "where there is no law, there is no transgression." A man might do whatever his inclination proposed, and commit the vilest enormities-but they could not be called sin, where there was no law. The law was given that cognizance might be taken of sin, and that men might know that certain acts constituted transgression. For there could be no such thing as transgression or sin, unless there was a law. "Moreover, the law entered, that the offence might abound." "But where sin abounded, grace did much more abound." Mark this-He says, "all have sinned," and he also declares, "where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign

through righteousness, unto eternal life, by Jesus Christ our Lord." The next words compose our text. "What shall we say then? Shall we continue in sin that grace may abound ?"

Now rises up the objector, and says, "Paul, if your doctrine be true, I may go on and commit sin, and grace will abound much more; and I might as well, and better too, go on indulging in sin." This was the objection which the enemies of the doctrine of Jesus, brought in those days. Paul knew it, and you, my hearers, are familiar with the same objection, which our opposers urge against us now. Their language is, "If we believed as you say you do, we should not care how we lived; we should unbridle our passions, and go on indulging in sin." I have not a doubt that they think they would. I charitably be lieve they are sincere. But they are greatly deluded. They do not understand the doctrine they oppose. Before any person is a suitable judge of the consequence of believing a doctrine, he must believe it. Let our opposers first believe the doctrine we preach, and then let them say whether they are disposed to commit all kinds of sin.

You see the position I am obliged to take. We state, that where sin abounds, grace much more abounds, resulting in justification unto life eternal. Thus, grace through Christ, is as positive, universal, and efficient, as was sin and condemnation, through the medium of the first man Adam. And what I have to show, if I succeed in my undertaking, is, that an understanding of the superabounding of grace beyond all sin, does not necessarily or naturally lead people to commit sin; but leads them away from sin; and that the Apostle here gives the only ration

al answer which can possibly be given to the objection. "How shall we that are dead to sin, live any longer therein ?" There is nothing that can prevent man from continuing in sin, but becoming dead to sin. He who is dead to sin, has no disposition to perform a sinful act.

I shall illustrate this subject, by reference to certain facts recorded in the Scriptures. I do it because the facts to which I shall refer, are amply sufficient for the work. I do it more particularly, lest the hearer should say the speaker is a contriver of his own arguments. I desire you to notice, that I make use of no arguments which the Scriptures themselves do not furnish; and I hope the congregation will bear me witness, that I rest my argument on the testimony of the Bible, that if there be any deception, it is to be attributed to the Word, which we, as Christians, take to be our guide.

The first instance to which I shall refer, to illus trate the doctrine advanced, is the case of the abominable wickedness of Joseph's brethren. And while I do this, I desire the hearer to keep an eye on the Give several points. First, the abounding of sin. your thoughts free scope; do not undertake, in any instance, to diminish the heinous nature of sin. Give to it all the latitude it naturally takes; and when you have looked carefully at the abounding of sin, look with equal care on the other hand, and see grace abounding much more than sin. In this instance we shall either show, that where sin abounded, grace much more abound, or we shall fail to gain our point. Then we shall speak as to the consequences-that is, are those with whom grace much more abounds in

did

duced to go on and commit more sin? Or does it make them dead to sin? We can certainly keep these three points in our recollection.

You have read the history of Joseph and his brethren, and it is familiar to you all. For that reason I select it as an illustration. I am sure that none of you are ignorant of the wicked conduct of Joseph's brethren towards him. Could hearts on earth be harder than their's? They knew how their venerable father loved that child-how tenderly and affec tionately he regarded him; and they knew he was their brother, and yet in an evil hour, being moved by envy and deadly hatred, they tore him from the bosom of their father-they sold him into slavery; and, in their purposes, they bade their brother Joseph an eternal farewell! Now observe how they endea voured to cover their iniquity. They took his coat of many colours, and rent it, so that it should not appear to have been done by design. This coat they dipped in the blood of a kid, to make it appear that some evil beast had devoured the child. Then they coolly took the coat, carried it to their father, and spread it out before him. Their language was, ther is this thy son's coat? We found it." No sooner did the venerable father behold the bloody garment, than he exclaimed, "Surely Joseph is torn in pieces; an evil beast has devoured him." The dear old man did not suspect his children of being concerned in such an outrage; yet they could stand by, with hearts hard enough to see their father in such anguish, and not relent. They tried to comfort him, to be sure; but he refused all comfort, and said, "I will go down into the grave unto my son mourning."-But I must make this story short, for two

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reasons: First, I shall not, if I detain you longer on this part of the subject, have so much time to refer to other particulars; and secondly, your recollection of the whole story precludes the necessity of enlarging. You recollect that Joseph was soon raised to authority, and became governor of Egypt, and stood next in authority to Pharaoh the king. He had foreseen in a dream which Pharaoh had, that there would be seven years of plenty throughout the land, succeeded by a severe famine of equal duration. He was therefore appointed by the king to be lord over Egypt; and he prudently stored the abundance of the products of the seven years of plenty, to serve during the seven years of famine, which were to follow.

Now, my friends, you have a right, and so have I, to believe, that while Joseph was doing this work, and storing up the corn in Egypt, he very frequently thought of his brethren. With what intention did Joseph labour until the time of the famine? He believed that the famine would compel his brethren to come down into Egypt. With a kind and friendly heart, no doubt, he thought of and intended the benevolence which he afterwards displayed. He thought the time would soon arrive, when he should be enabled to supply the wants of his brethren from his own stores. The years of famine came, and multitudes from the adjacent country rushed into Egypt, and Joseph was looking out from day to day, to see his brethren. His heart was ripe for it—he was full grace towards them. He desired to see them, and by and by they came, and he knew them, but they knew not him.

of

Let me pause a moment: I can hardly proceed