True Christianity Part 5

5:6); and wherever it is found, there Christ dwells, with all his divine graces and virtues. Eph. 3:17.

3. But when these are not expressed in the lives of those who profess his doctrine, there Christ himself is rooted up and denied; for it is only where true faith exists that Christ dwells.

4. Now Christ hath said, "Whosoever shall deny me before men, him will I also deny before my Father and the angels." Matt. 10:33; Luke 12:9. This denial of Christ is not only made in words (as by those who renounce Christ and Christianity), but it is also done when, by our lives and actions, we wilfully sin against the Saviour and resist the Holy Ghost.

St. Paul speaks of some who "profess that they know G.o.d, but _in works deny him_" (t.i.t. 1:16); and it is certain that Christ is no less denied by a wicked and satanic life, than he is by a verbal abjuration. It is with hypocrisy and an empty profession of the faith as it is with open wickedness; and this is strikingly ill.u.s.trated by our Lord's parable of the two sons, who were commanded by their father to go and work in his vineyard. The one (_openly_ denying) said, "I will not;" while the other (_professing_ obedience) said, "I go, sir," and went not. Matt. 21:28-30.

5. This is a forcible representation of those Christians who make religion to consist in empty profession without obedience. They will cry "Yea, yea," and "Lord, Lord!" (Matt. 7:21), and yet are worse than others, because they pretend to be children of the Father, and yet do not, in any respect, obey his will. Their character is thus given by St. Paul: "Having a form of G.o.dliness, but denying the power thereof." 2 Tim. 3:5. Now, what is it to deny the power of G.o.dliness but to deny Christ himself, and to shake off allegiance to him, and thus to act the part of a heathen under the mask and name of a Christian? These are "the children of unbelief or disobedience," in whom the spirit, not of Christ, but _of this world_, worketh. Eph. 2:2. They, therefore, who usurp a Christian's name, and yet do not a Christian's work, shall be denied, in their turn, by the Saviour when he shall p.r.o.nounce the sentence: "I never knew you: depart from me, ye that work iniquity." Matt. 7:23.

Chapter X.

The Children Of The World Are Against Christ, And, Consequently, Their Life And Their Christianity Are Both Alike False.

_He that is not with me is against me._-MATT. 12:30.

If the conduct of the generality of men in the present age be examined by the standard of life and doctrine left us by Christ, we must soon come to the conclusion that it is wholly _unchristian_, and totally repugnant to his example. The lives of men in our day are, in too many cases, made up of insatiable avarice, sordid and self-seeking manners, worldly-mindedness, worldly cares, the l.u.s.t of the flesh, the l.u.s.t of the eye, and the pride of life; disobedience, wrath, strife, hatred, malice, contentions, and a violent thirst after human applause, pomps, and dignities. Add to these the jealousies, the revenge, the secret feuds and envyings, the unforgiving spirit, the injustice and hypocrisy, the frauds and calumnies, the lies and perjuries, together with all the impurity and unrighteousness with which the world so exceedingly abounds. In short, the whole life of the children of this generation consists of the love of the world, self-love, self-honor, and self-seeking.

2. To all this the life of Christ is entirely opposed; it can have no sort of communion with it. His life is nothing else but pure and sincere love to G.o.d and men. It is composed of humanity and kindness, of meekness and patience, of humility and obedience even unto death, of mercy and righteousness, of truth and simplicity, of purity and holiness, of contempt of the world, its honors, wealth, and pleasures; of self-denial; of the cross, tribulations, and afflictions; of fervent desires after the kingdom of G.o.d, and after the fulfilment of the divine will. This is the life of Christ, to which the false Christianity of the present age is so greatly opposed.

3. If, then, it be the truth that he who is not _with_ Christ is accounted as one that is _against_ him; and he that _standeth_ not _in_ the will of G.o.d, as he that _withstandeth_ it (and we know that this is the meaning of the language of our Lord himself), it is most evident that the generality of those who make a public profession of the Christian faith, not being with Christ, must be against him. They have no communion with him, but are contrary to him; they are not led by a Christian, but by an antichristian spirit. Scarcely any, indeed, are to be found who are of one soul, one will, one mind, and one spirit with him; and yet only these can be Christ's, or be accounted his disciples. It is in reference to the latter that the apostle speaks when he says, they have "the mind of Christ" (1 Cor. 2:16); and, in another place, "Let this mind be in you which was also in Christ Jesus." Phil. 2:5. The children of the world have not this mind, and it is hence certain that they are not _with_ but _against_ Christ. Now whatever any man's profession and doctrine be, he who is thus _against_ Christ in his life and actions, is most undoubtedly an antichrist. 1 John 2:18.

4. Where, alas! shall we now find true Christians, in the midst of so many _unchristian_ disorders that universally abound? How justly may they be termed "a little flock!" (Luke 12:32) as they were called by our Lord himself. How justly has the prophet Isaiah compared the church to a solitary cottage in a vineyard, and to a wasted city! Isa. 1:8. "Woe is me!" exclaims Micah, "I am as when they have gathered the summer fruits, as the grape-gleanings of the vintage: there is no cl.u.s.ter to eat: my soul desires the first ripe fruit. The good man is perished out of the earth; and there is none upright among men." Micah 7:1, 2. See also Ps. 74:19; 102:7.

5. G.o.d alone knows where and who these are: but be they where and who they may, a.s.suredly Christ is with them, yea, in them, "alway, even unto the end of the world." Matt. 28:20. Nor will he ever leave them without sufficient succor; "I will not leave you comfortless," he says; "I will come unto you." John 14:18. For he knoweth them that are his, and those whom he is said to _know_, he watches over with never-ceasing and distinguishing care. "The foundation of G.o.d standeth sure, having this seal, The Lord knoweth them that are his." But who _are his_? The answer is immediately annexed: "Let every one that nameth the name of Christ depart from iniquity." 2 Tim. 2:19. But let those who are not disposed to obey this injunction, a.s.sume some _other_ name that shall better accord with their conduct; and let them not name _His_ name, until they conform to His life by a living faith.

Chapter XI.

Showing That He Does Not Truly Repent, Is Not A Christian, And Not A Child Of G.o.d, Who Does Not, In _His Life And Conduct_, Follow Christ; Also, Wherein The New Birth And The Yoke Of Christ Consist.

_Christ also suffered for us, leaving us an example, that ye should follow his steps._-1 PET. 2:21.

G.o.d has appointed our Lord Jesus Christ to be our prophet or teacher; and, by a voice from heaven, has commanded us to hear him; saying, "This is my beloved Son, in whom I am well pleased: hear ye him." Matt. 17:5. This office was most faithfully executed by the Son of G.o.d, not only in words, but (as became a teacher engaged in so sacred a function) by a most holy and unblemished life. In allusion to this, St. Luke thus prefaces his account of the Acts of the Apostles: "The former treatise have I made, O Theophilus, of all that Jesus began both to _do_ and teach, etc."; where, it is to be remarked, that he places _doing_ before _teaching_; intimating that these ought never to be separated. It certainly is the duty of every true teacher, first, to practise himself the duties which he purposes to teach others. Such a teacher was our Lord Jesus; and his conduct is the pattern of teaching, and the book of life which we ought to study.

2. It was for this cause, that the Son of G.o.d became man, and conversed with men upon earth, that he might give us a visible example of an innocent, perfect, and divine life; and that we might follow him as a light that shineth in darkness, to lead us in the way in which we should go. Hence he calls himself "the light of the world;" and promises that "he who followeth him shall not walk in darkness, but shall have the light of life." John 8:12.

3. Hence it clearly appears, that they who refuse to follow Christ in his life, and to tread by faith in his steps, remain in darkness, and are not in the way to obtain "the light of life." But what is this _darkness_? It is an impenitent and depraved life, called by the apostle "works of darkness," which are to be cast off, that so we may put on "the armor of light" (Rom. 13:12); and in genuine repentance both these duties are comprised.

4. It has been abundantly proved above, that G.o.dly sorrow and true faith thoroughly change a man; that they crucify the flesh, effect an entire transformation in the soul, and beget, through the Holy Ghost, a new life.

Lest, however, this should be a mere theoretical knowledge, devoid of life and practice, G.o.d has been pleased to set before us his own Son, not only as a ransom and a Mediator, but also as a _mirror_ of perfect G.o.dliness, and as a most finished pattern of the new man, who is regenerated after the image of G.o.d. In him, the fleshly Adam, the corrupt nature, never reigned; but the blessed G.o.d alone. Him it hath pleased G.o.d to set forth before our eyes, that, contemplating him and his righteous life, we might be daily more and more renewed after his image. Let us explain this point more fully.

5. Sad experience teaches us continually, that our whole nature, body and soul, is polluted with every kind of sin, vice, and corruption. These are the works of the devil appearing in the carnal man; and it is princ.i.p.ally in the depraved and perverted _will_, that these diabolical operations are most visibly discerned. For the depraved will is the root of all sin: if that were removed, there would be sin no more. With regard to the power and natural bias of this will, it consists chiefly in turning man away from G.o.d and from _His_ will. Now, whatever departs from that Being who is the sovereign and supreme Good, cannot but be in itself evil; for it partakes of the nature of the supreme evil, and is a violation of the original const.i.tution of our nature, as derived from G.o.d himself. It was this _turning away_ from G.o.d that produced the fall both of Satan and of man; whence sin entered into the world, and has, by fleshly generation, pa.s.sed upon all men.

6. The nature of man is then inoculated with the nature of the devil himself, and his will tainted with satanical wickedness, as with deadly poison. Hence Christ called the Pharisees "children of the devil" (John 8:44); and even to one of his own disciples gave the name of Satan (John 6:70); intimating as though the covetousness, lying, pride, and evil concupiscence, by which the nature of all men is defiled, were Satan himself.

7. Hence it may, with all propriety, be affirmed, that they who lead a life void of repentance, a life of pride, avarice, l.u.s.t, and envy, live in the devil, and partake of his nature. Such persons may a.s.sume the garb of honesty; they may veil their real characters under a fair show of morality and correct deportment; yet, _inwardly_, according to the saying of Christ to the Jews, they are, nevertheless, devils. John 8:44. Such a declaration is dreadful to be made; but the truth of it is confirmed, both by the Word of G.o.d and by continual experience.

8. Our nature, as fallen creatures, being thus miserably depraved, thus desperately perverted, and vitiated in all its springs; there is an absolute necessity that it should be purified and _renewed_. There must be a _total renovation_ of the soul, in all its powers and all its faculties.

But how shall this be effected? We answer: As the _chief evil_ has made a breach upon our nature, and has infused poison into its very springs; so must the _chief Good_ revisit and renew our nature, that it may be a.s.similated to itself. That which the supreme evil has so radically corrupted, can be corrected only by a thorough and vital _penetration_ of the supreme Good, even of G.o.d himself; and, therefore, it was necessary that the Word should be made flesh.

9. The Son of G.o.d truly became man, not for his own sake, but for our sakes; that, by reconciling us to G.o.d by himself, he might make us partakers of the sovereign good, having cleansed and sanctified us, to that end; for whatever is to be sanctified, must be sanctified by G.o.d and with G.o.d. And as G.o.d is in Christ, so ought we to be united to him by faith, that we may live in G.o.d, and G.o.d in us; we in Christ, and Christ in us (2 Cor. 5:19, 21); that the will of G.o.d be in us, and we in the will of G.o.d, being made the righteousness of G.o.d in Christ. 2 Cor. 5:21. This is the only way in which Christ administers medicine to our corrupt nature; and the more powerfully he influences man, the more thoroughly will human nature be purified.

10. Oh! how blessed is the man in whom Christ does all and is all; whose will, thoughts, mind, and words, are the will, thoughts, mind, and words of Christ! It was thus the apostle said, "We have the mind of Christ." 1 Cor. 2:16. And so indeed it must be with the believer; because the life of Christ is the new life, yea, the new man in him; and whoever lives in Christ after the Spirit, hath really put on the new man, and all the graces with which he is adorned. His meekness and obedience are the meekness and obedience of Christ; his patience and humility are the patience and humility of Christ; and his life itself is the life of Christ, by whom and in whom he lives. This is the "new creature" which is created after G.o.d (2 Cor. 5:17); and that life of Christ in us, of which St. Paul experimentally says, "I live, yet not I, but Christ liveth in me." Gal. 2:20. This is to follow Christ truly. This is to walk in the light of his life, and to bring forth "fruits meet for repentance;" for, by this means, the "old man" is destroyed, the carnal life gradually declines, and the new and divine life is established in the soul. He who has this life is not a _nominal_, but a _real_ Christian; a Christian not in word and in appearance only, but in deed and in truth. He is a true child of G.o.d, begotten of Him, and quickened and renewed by faith after the image of Jesus Christ.

11. Although we cannot attain to a state of perfection, while encompa.s.sed with so many infirmities that obstruct our progress in the divine life, we ought not, therefore, to be discouraged, but rather to be inspired with more fervor in seeking after a consummation so much to be desired. We ought ardently to wish and pray, to endeavor and study, that the kingdom of Christ be established within us, and the kingdom of Satan destroyed. 1 John 3:9; Eph. 2:5. The object of our cares and efforts, of our groans and prayers, should be-how we may more and more mortify the old man by daily repentance. For, the more a man dies to himself, the more Christ lives in him; the more corruptions are removed by the good Spirit of G.o.d, the more divine grace possesses the heart. In proportion as the flesh is crucified, the spirit is quickened; as the works of darkness are put off, the armor of light from above is put on; and in the same degree as the _outward_ man perisheth, the _inward_ man is strengthened and renewed. 2 Cor. 4:16; Col.

3:5. The decrease of the carnal life, is the increase of that which is spiritual and divine. As the affections of the former, self-love, ambition, wrath, covetousness, and voluptuousness, are weakened and subdued, so are opposite affections of the spiritual life invigorated and raised. The farther a man departs from the world, from "the l.u.s.t of the flesh, the l.u.s.t of the eyes, and the pride of life" (1 John 2:16); the more do G.o.d, Christ, and the Holy Spirit enter into the heart and dwell there. And, on the other hand, the more nature, flesh, darkness, and the world, reign in man; the less of grace, light, the Holy Spirit, G.o.d, and Christ, is there to be found in him.

12. This spiritual life is enmity to the flesh, because the latter is hereby restrained, subdued, and brought under the yoke, and crucified with its "affections and l.u.s.ts." In this, however, consist the power, efficacy, and fruit of true repentance. The nature of flesh and blood is to lead a lawless, dissolute, and voluptuous life, unshackled by restraint, and entirely agreeable to its own will and humor. It is this which it finds sweet, and in which it rejoices. To the flesh and the "old man," the life of Christ is a most severe cross, and an intolerable burden; but to the new and spiritual man, "this yoke is easy and this burden light" (Matt.

11:30), and attended with divine serenity and peace of mind. For the true rest of the soul will be sought for in vain, unless in faith in Christ; in his meekness and humility, patience and love. Here he hath himself promised, "Ye shall find rest unto your souls." Yea, he that really loves the Lord Jesus, will not deem it hard to suffer even death for his sake, but account it a joy and a happiness. Such is the yoke of the Saviour, which we are invited to take upon us, that we may find "rest unto our souls."

13. It is necessary, therefore, that every one who is resolved to take upon himself the yoke of Christ, and to imitate His holy example, should, in the first place, shake off the yoke of Satan, and repress the carnal, selfish, and unruly propensities of his fallen nature, in order that the flesh may vex the spirit no more. All must be subjugated to the obedience of Christ, to the wise and righteous discipline of his law; that is, the will, understanding, reason, and appet.i.tes, together with the sensual desires of the old Adam, that before reigned in the mortal body, must henceforth yield a free obedience to the government of the Lord. Rom.

6:12.

14. True it is that the flesh is highly gratified when honored, courted, and praised, and when abounding in the riches and pleasures of this life; but the yoke of Christ, by which the flesh is mortified and subdued, requires us to prefer ignominy, contempt, and poverty, to affluence and honor; to account ourselves unworthy of these things, and freely to give up all that is great in the estimation of the world. It is here that the humility and life of Christ are most striking and apparent. This is the "yoke" and this the "burden," which are easy and light to the spirit; this is the law of love, the commandments of which are not grievous but delightful. 1 John 5:3. What was the whole life of Christ but holy poverty, extreme contempt, and severe persecution? Is it not true that he "came not to be ministered unto, but to minister, and to give his life a ransom for many"? Matt. 20:28.

15. It is the tendency of the natural man to desire to excel others, and to be thought of importance; but the spiritual man loves the humility of the Redeemer, and desires to be reputed as nothing in this world. The carnal man, that follows the propensities of corrupt nature, and has never learned of Christ's humility, meekness, and love, deems it folly to live as Jesus lived, and thinks those only are wise who indulge their appet.i.tes in security, and satiate themselves with every object which they desire; and when such a one most lives in the devil, he is so blinded by ignorance and darkness as to esteem his own life the happiest that can be desired, and to applaud himself in his own folly. And hence it is that these deluded wretches, following the false light of carnal wisdom, are not only deceived themselves, but are the means of involving others in the same ruin. They, on the contrary, whose minds have been enlightened by the true and eternal light, are struck with horror and surprise whenever they cast their eyes upon the pomps and vanities of this world, upon the ambition and pride, the wrath and revenge, the intemperance and voluptuousness, and the other fruits of the carnal life which universally abound. Their language is: "Alas! how far removed is all this from Christ! How far from true repentance and the knowledge of Jesus is the man that acts thus! How far from the nature and disposition of a child of G.o.d! Alas! he is still dead in sins, and a slave of the devil." That man, therefore, who does not imitate the life of Christ, is an entire stranger to true repentance; he is not a Christian, nor a child of G.o.d; nay, he is wholly ignorant of Jesus Christ; for he who desires to know Christ savingly, both as the Saviour of the world and as the great exemplar of life, must know him to be pure meekness, gentleness, and love, and to be wholly composed of patience and humility. This living ensample of goodness and piety which the Lord hath set before him, he must carry in his heart, and must labor to be transformed into its image. The virtues that resided in Christ he must have within himself; and if he would ever effectually know him, he must love and admire them in his inward soul. As a plant discovers its nature by the fragrance which it diffuses around, so the knowledge of Christ discovers itself by the sweet and sacred odors which proceed from it. Then is acquired an experimental knowledge of the life, power, rest, and consolation which flow from the Saviour; which circulate through all the faculties of the soul, and quicken them by a kind of spiritual sweetness. Thus is man made to "taste how good the Lord is" (Ps. 34:8); thus is the truth known, and the supreme and eternal good apprehended and enjoyed. And thus is it certainly ascertained that the life of Christ is infinitely superior to every other life in goodness and sweetness, in dignity and in peace; yea, that it resembles life eternal itself, being indeed the foretaste of such a life upon _earth_.

16. As there is nothing more excellent than the life of Christ, nothing more delightful, more peaceful, or more satisfying to the soul, it ought to have no rival in our affections, but to be endeared to us above all things else. He who is dest.i.tute of Christ and of his knowledge, can form no conception of the rest and quiet of eternal life; or of the sovereign good; or of the everlasting truth; or of the imperishable word; or of the joy of the soul; or of the true light of love; for all these centre in Christ, and he who has him has them; because Christ is all these to the man who truly believes in his holy name. "Every one that loveth is born of G.o.d, and knoweth G.o.d. He that loveth not, knoweth not G.o.d; for G.o.d is love." 1 John 4:7, 8.

17. It is, therefore, most evident that the fruits and effect of the new birth do not consist in words, however sound, or in a _form_ of G.o.dliness, however specious, but in an _abiding substance_, even in that _love_ which is G.o.d himself. A son bears the image of him who begat him; and whoever is born of G.o.d should evidence it by _love_, for G.o.d is love; and hence it is clear that "he that dwelleth in love, dwelleth in G.o.d, and G.o.d in him." 1 John 4:16.

18. The _knowledge of G.o.d_, in like manner, does not consist in words, nor in merely speculative and superficial knowledge, but in a vital, consolatory, and divine feeling, in a pure and unmixed pleasure, gently infusing itself into the heart by faith, and penetrating it with an unutterable and heavenly sweetness. This is a true, living, and efficacious knowledge of G.o.d; such as that which the Psalmist means when he says, "My heart and my flesh cry out for the living G.o.d" (Ps. 84:2); and again, "Thy loving kindness (as experienced in the divine sensations of my soul) is better than life" (Ps. 63:3); that is, this divine life infinitely transcends every other life; in which it is evident that he means that unutterable joy which is produced by an _experimental_ knowledge of G.o.d, and which is infused into a believing heart. Thus man liveth in G.o.d, and G.o.d in man; and thus man knoweth G.o.d in truth, and is known of G.o.d.

Chapter XII.

The True Christian Dies Unto Himself And The World, And Lives In Christ.

_Christ died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again._-2 COR. 5:15.

"Christ," says the apostle, "died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again." Besides that this sentence is replete with divine consolation, declaring that Jesus died for all, it inculcates a lesson of the most salutary nature, namely, that we should live not unto ourselves, but unto him who died for us. To live to him, however, before we are dead to ourselves, is impossible. If, therefore, thy resolution be to live to Christ, thou must certainly die to the world and to thyself; but if thou rather inclinest to live to the world and to thyself, it follows that thou must renounce thy communion with the Saviour. For what communion hath light with darkness, Christ with the world, or the Spirit with the flesh?

2 Cor. 6:14, 15.

2. There are three kinds of death: the one _spiritual_, the second _natural_, and the third _eternal_. The first occurs when a man dies daily to himself; that is, to his own carnal desires, to his avarice, pride, l.u.s.t, and wrath, and such other sins and pa.s.sions as have their rise in a corrupt nature.