True Christianity Part 6

3. It is of the second kind of death that the apostle speaks, where he says, "To me to live is Christ, and to die is gain." Phil. 1:21. As if he had said, Christ is the life and death, the gain and advantage of the believer, even when he pa.s.ses through _natural_ death, for, by it, he exchanges a short and miserable life for an eternal and blessed one; and earthly objects for possessions that are eternal and divine: an exchange which cannot but prove in the highest degree gainful to himself.

4. If, however, any think that the apostle's language is also to be understood of the _spiritual_ death of sin, they will not commit an error.

For thrice happy is the soul to whom, in this sense, "to live is Christ:"

thrice happy the soul in which Jesus lives by faith, and that imitates the graces which manifested themselves in him, especially those of humility and meekness. But alas! by far the greater part of men have put on the life of the devil rather than the life of the Lord Jesus Christ, by yielding to avarice, pride, anger, and other unholy pa.s.sions.

5. Awake, therefore, O man! and consider who it is that liveth in thee. If thou canst truly affirm, "to me, to live is Christ," happy art thou, as it respects both this world and the world to come. Here, even on earth, let Christ be thy life, that he may be thy life to all eternity: and in order to this, account it the greatest of gain, when thou art enabled to die to the world and to thy own corruptions. Then, in both senses, for thee, to live is Christ, and to die, gain. What, indeed, can be more profitable or advantageous, than to die, in this respect, to all thy sinful desires and affections? Go on, then, in the Lord, and never faint, allowing Christ to live in thee now, that thou mayest also live with him hereafter.

6. No man is capable of settled peace and tranquillity, who is distracted and disturbed with earthly desires and designs; therefore, before thou canst live unto Christ, thou must die to the flesh and to the world. This dying to self and living to Christ, may be ill.u.s.trated by a reference to several types and histories in the Old Testament.

7. Thus, as the promise relative to Christ, and the seal of it by circ.u.mcision, were not given to Abraham, until he had quitted his father's house and relinquished his earthly inheritance (Gen. 12:1, and 17:10), so man, as long as his affections cleave to the world, is unprepared to receive the promise which is by the Saviour; and as long as he refuses to die to it, and deny himself, so long it is impossible that he should enjoy Christ, or the things which are His.

8. Jesus can never live in thy soul, until thou art dead to the affections of carnal nature. St. Paul was thus dead; and hence he could say, "I live, yet not I, but Christ liveth in me" (Gal. 2:20); and writing to the church at Colosse, he says, "Ye are dead, and your life is hid with Christ in G.o.d." Col. 3:3.

9. A man may be considered as dead to sin, when sin dies in him, and he ceases from the commission of it. The same apostle says, "If we live in the Spirit, let us also walk in the Spirit." Gal. 5:25. If we live in Christ, we must walk even as he walked; for it is not sufficient to boast of the Spirit in words, while our words are not confirmed by our works; or of faith, while this is not evidenced by its fruits. Indeed it is said unto _all_,-"If ye live after the flesh, ye shall die; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live." Rom. 8:13.

10. Mult.i.tudes, however, may be compared to Saul, who, instead of slaying Agag (1 Sam. 15:8), according to the commandment of G.o.d, only cast him into prison. They do not _destroy_ their l.u.s.ts and sinful desires; but are contented to conceal, and as it were imprison them, that at a future opportunity, they may indulge them with the greater secrecy. But let us carefully avoid this trifling; and instead of subjecting our corrupt propensities to a temporary restraint, let us lay the axe of mortification to the very root: for unless this be effected, we shall, like Saul, be cast out from the kingdom, and lose the crown of everlasting life.

11. Some professed friends of religion resemble trees, the leaves of which fall off when winter approaches, but their foliage appears again when the season becomes more favorable and mild; for in the winter of adversity, they conceal their l.u.s.ts, and restrain their sinful propensities; but when prosperity smiles upon them, they break out again, as at the first, and return to their evil ways. This is an evidence of _hypocrisy_; whereas a true Christian is in all circ.u.mstances, and under every vicissitude, whether public or private, always the same, and remains unalterably fixed in his G.o.d. He is the same both in prosperity and adversity, in poverty and in affluence, steadily cleaving to G.o.d, and meeting with resignation every affliction that Providence lays upon him.

12. The history of Ahab (1 Kings 20:42) furnishes us with another instance, not much unlike the case of Saul; for, in opposition to the command of G.o.d, he spared the life of the king of Syria; and, in consequence, sentence went forth against him, and his life was required for that of the captive king. They who nourish in their b.r.e.a.s.t.s those l.u.s.ts which are the enemies of G.o.d and of themselves, and which are appointed to destruction, voluntarily draw upon themselves everlasting death and d.a.m.nation.

13. Neither prayer nor a devout spirit can ever be perfected in man, without the mortification of the flesh. Thus G.o.d appointed that every beast which approached the holy mount of Sinai should be destroyed. Exod.

19:12, 13. How much more does it behoove us to slay our unholy l.u.s.ts and affections, if we would ever ascend the mountain of the Lord's house (Isaiah 2:2, 3; Mic. 4:2), offer up the incense of prayer, or meditate upon the Word of G.o.d! If we neglect to do this, we are already judged, and shall be banished forever from the presence of the Lord.

14. Jacob (Gen. ch. 29) served for his beloved Rachel twice seven years; and love so alleviated his toil, that the years seemed but as so many days: thus, for the salvation of our souls, did Christ Jesus undergo thirty and three years' service, and what Jacob said of himself is, in an eminent degree, applicable to Him: "In the day, the drought consumed me, and the frost by night; and my sleep departed from mine eyes" (Gen.

31:40): "for the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." Matt. 20:28. Shall we, then, scruple to love Christ again, and to fight under his banner against his enemy, the world?

Chapter XIII.

The Christian Ought Willingly To Die Unto Himself And The World, For The Sake Of The Love Of Christ, And For The Sake Of That Future And Eternal Glory, For Which We Were Created And Redeemed.

_Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich._-2 COR. 8:9.

Thou art required, O man! to die to thyself, thy sin, and the world; and to lead a holy, harmless life, according to the Gospel of Jesus Christ.

This thou art to do, not with a view to merit anything at the hands of G.o.d, but from a principle of love to him, who performed and merited all for thee, and died to save thee.

2. Be not deceived: Jesus must be loved by thee, not in word and in tongue; but in deed and in truth. "If," says he (John 14:23), "a man love me, he will keep my words;" and so St. John speaks: "This is the love of G.o.d, that we keep his commandments: and his commandments are not grievous." 1 John 5:3. And, again, the Saviour says: "My yoke is easy, and my burden is light." Matt. 11:30. To him, indeed, who loves Christ with all his heart, it cannot but be easy to sacrifice the pleasure which earthly vanities afford, and to do that which is good, without constraint.

Love renders every burden light that is laid upon us by Jesus; whereas to him that is devoid of this heavenly principle, every act which duty requires is grievous and oppressive. To such a one, every religious exercise is painful and laborious; whereas the man who sincerely loves the Lord Jesus Christ, esteems death itself to be in nowise terrible, when submitted to for his sake. And, therefore, the Apostle says: "Unto you it is given, in the the behalf of Christ, not only to believe on him, but also to suffer for his sake" (Phil. 1:29); nay, to lay down life itself, whenever that sacrifice is required of us.

3. In order to confirm thy faith, consider the example of Moses, who, "by faith, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of G.o.d, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt." Heb.

11:24-26.

4. Consider Daniel, who refused the luxuries of a court, and desired to be fed with pulse and water, resolving "that he would not defile himself with the portion of the king's meat, nor with the wine which he drank." Dan.

1:8, 12. He contemned the pleasures of Babylon, that he might attain "the wisdom that is from above" (James 3:17), which dwells only in a heart preserved pure from the pollutions of an unholy world. So, if thou desirest that Christ, the eternal Wisdom, should enter into thy soul, thou must abhor the pleasures of sin. For as Daniel and his companions were made fairer by their sobriety and abstemious life, so be thou firmly a.s.sured, that thy soul will appear more beautiful and fair in the sight of G.o.d, even as "partaking of the divine nature," if thou escape "the corruption that is in the world through l.u.s.t." 2 Pet. 1:4.

5. Consider, further, the example of St. Paul, who says, "The world is crucified unto me, and I unto the world" (Gal. 6:14); that is, I am dead to the world, and the world is dead to me. Thus are all true Christians _in_ the world, yet not _of_ it. Though they live in it, they do not love it; for they view it as a transient shadow; and its pomps, dignities, and l.u.s.ts, as vanity and deceit, vexation and disappointment. Hence, they are crucified to the world, though they remain in it; and the world is crucified to them; that is, they desire no mere worldly honor, wealth or joy.

6. How happy is the man who is dead to earthly vanities, and alive to G.o.d; separated from the world, and drawn into Christ! How blessed is he into whose heart divine grace is so infused, as wholly to wean it from inferior objects, and exalt it to the fruition of the light and glory of heaven.

Such a state is the effect of daily prayer and supplication, without which a true Christian cannot possibly exist.

7. Agur prayed to the Lord thus: "Two things, have I required of thee; deny me them not before I die. Give me neither poverty nor riches; feed me with food convenient for me." Prov. 30:7, 8. So let the Christian pray: "Two things I desire of thee, O Lord, even these two: that I may die to myself, and to the world." For without this death, it is utterly impossible to be a true Christian. If thou, O Man! thinkest otherwise, thou certainly deceivest thyself, and shalt at last hear from the mouth of Christ that awful sentence, "I know you not." Matt. 7:23; 25:12.

8. Though to die thus to self and to the world, is, to flesh and blood, a grievous cross, yet will the spirit and the love of Christ eventually triumph over every difficulty. So powerful indeed are these aids, that they enable the true Christian to bear all things for the sake of the Beloved, as a pleasant yoke and easy burden. And although he who lives a life thus mortified, will be hated by the world, yet shall he be loved of G.o.d; for the enmity of the world is friendship with him (James 4:4). And the Lord hath himself declared, "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." John 15:19.

9. Those who are dead to the world for the testimony of Jesus, it casts out; but it honors and applauds them who, living in the enjoyment of its pomp and splendor, are its genuine offspring; because they live in the world, and the world liveth in them.

10. In short, that man is not received and commended by the world, but is, on the contrary, cast out of it, in whose heart, pride, covetousness, l.u.s.t, wrath, revenge, and the other corrupt pa.s.sions of nature, are mortified and restrained. Unto him the world is dead; and he again is dead to the world: he begins to live in Christ, and Christ lives in him: and he will be confessed by the Saviour, as one of his peculiar people, in whom the great design of redemption has been effected. To others, on the contrary, it will be said, "I know you not, as ye, in like manner, knew me not." You have not confessed me before men, but have been ashamed of my life, my meekness, humility, and patience; and I will not confess you: you have despised the shame of my cross; and you shall be with shame disowned by me. Mark 8:38. For whoever refuses to live with Christ in time, cannot expect to live with him in eternity: whoever has not the life of Christ here, shall never have it set forth in him hereafter: and whoever disdains to follow Jesus in the present world, shall never be glorified with him in the world to come.

11. Therefore, O Man! strictly scrutinize thy life, and see whether thou bearest a greater conformity to the life of Christ, or to the life of the devil: for thou must inevitably be united to one or other of these throughout all eternity.

12. If thou art dead to thyself and to thy depraved desires within thee, thou wilt find it no hard task to die to the world and its vain allurements which are without thee: and whoever is thus dead to the world, will not love it or the things which it contains; for, "if any man love the world, the love of the Father is not in him." 1 John 2:15. Again, how shall his desires any more go out after the world without him, when he is dead to it? Great indeed would be the loss sustained by a lover of the blessed G.o.d, were he, in any degree, to yield to the allurements of the world, and allow it to obtain a share in that affection which should be fixed solely on the Supreme Good. A soul so undecided would soon be entirely vanquished by the blandishments of sin, as was Samson by the charms of Delilah (Judg. 16:6); and would become subject to all that misery and vexation of heart, which invariably attend the love of this world.

13. The love of the world appertains not to the _new_ creature, but to the _old_: for the world has nothing to bestow but honor and vainglory, riches, pleasures, and carnal desires; in these the "old man" delights.

The new man, on the other hand, has no peace except in Christ, who is his honor and glory, his riches and his heaven.

14. And as nothing can be conceived of that is greater or more exalted than the image of G.o.d renewed in Christ Jesus, so it should be our only concern and care, to render ourselves partakers of this exalted honor; remembering the words of Tauler, "What man, who is possessed of reason, can doubt for a moment, that G.o.d can infinitely more rejoice and delight the heart, than the corrupt and indigent creature is capable of doing?"

15. In addition to this, the Scriptures a.s.sure us that man was not created for the world's sake, but the world for man's. It was not to pamper his appet.i.te, to heap up riches, or to extend his empire without limits, that man was formed; it was not that he might acquire large estates and possessions, erect palaces, or be gorgeously attired, that he was endued with a soul intelligent and immortal: man was made to be _lord_ of the earth, and not its _slave_; to subdue, and not to be subdued. He was not to seek his pleasure and enjoyment on earth, however fair and fascinating it might be to a depraved taste: he was not destined to be an heir of this inferior world, nor the possessor of terrestrial, treasures, nor to be actuated by any worldly motive whatsoever. Man is to depart hence, as one that dwells on earth as a _tenant at will_. He was not made for it, and cannot remain in it; he entered it naked, and naked he must quit it again.

Many, indeed, are born into the world at the same time; but an equal number, on the other hand, are daily taken out by death; nor can any carry with them even an atom of the treasures which they had acc.u.mulated upon earth.

16. Man, then, is but a guest and a pilgrim below; and most obvious it is, that he was not created for this temporal life, and that this world was never designed to be the _end_ of his being. That _end_ is G.o.d, and the image of G.o.d in Christ Jesus, unto which we are renewed by the Spirit; and we are created for the kingdom of G.o.d and for eternal life. These our blessed Redeemer purchased for us, when they had been forfeited by us; and it is his Spirit that regenerates men who had been without G.o.d in the world.

17. How unreasonable, therefore, is it in man to fix his affections on temporal objects, when we are a.s.sured that the soul is infinitely more n.o.ble and more precious than the whole world! How preposterous is it, that he should lavish his time in the pursuit of earthly things, when he is conscious that he was created to bear the image of G.o.d in Christ, through the Holy Spirit! Therefore, let us now solemnly repeat what has been before affirmed, namely, that man was not made for the world, but the world for man. The excellency of the image of G.o.d in Christ Jesus, is inconceivably great and glorious: so that were all mankind to unite their labor and might, their wealth, their honors, and their all, they could not succeed in restoring even _one_ soul to the possession of this image. It became requisite that Christ himself should die, in order that this divine image which had been utterly defaced by sin, might, through His Spirit, be revived; and that man might again become the temple and house of G.o.d through all eternity.

18. This being duly considered, as certainly it ought to be, how is it that man so thoroughly debases his soul as to seek after the things of this world, its honors, its pleasures, l.u.s.ts, and wealth? He should surely reason with himself, and say: "Shall I, for the sake of a little gold, or for this fading world, or for all the honors and pleasures it can afford me,-shall I, for the sake of _these_, sacrifice my _immortal soul_, which Christ has redeemed at so infinite a price? G.o.d forbid." "What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" Matt. 16:26. Alas! the "whole world," with all its power and glory, could not avail to rescue one soul from eternal destruction; for the soul is immortal, while the world pa.s.seth away with all that it contains. 1 Cor. 7:31; 1 John 2:17.

Chapter XIV.

The True Christian, Who Imitates Christ, Hates His Own Life In This World, And Forsakes The World.

_If any man come to me, and hate not ... his own life also, he cannot be my disciple._-LUKE 14:26. _He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal._-JOHN 12:25.

In order that a man may hate himself, he must, in the first place, cease to love himself; secondly, he must daily die to sin; and, thirdly, maintain a continual warfare with his corrupt nature, or the flesh.

2. There is nothing that more obstructs the everlasting salvation of mankind than _self-love_. This is not to be understood of that natural love which excites to a due regard to self-preservation, but of that carnal and inordinate affection which influences man to be wholly concerned about himself, without any reference to the Supreme Being, the great Author of life. In this sense the term is used in the present Book.

Man was created to love G.o.d alone; and since G.o.d only is to be loved, it follows that he who loves himself is an idolater, and makes of himself a G.o.d. The heart of man rejoices and rests in the object of his affection; and, whatever this be, he is brought by it into bondage, and is devoted to it. Man, in this state, is become a servant, and is deprived of that genuine liberty in the enjoyment of which he was originally created; and in this lapsed and divided state he must serve as many masters as there are objects upon which his affections are placed. But if thy love, O man!