True Christianity

8. “Be ye followers of God as dear children.” Eph. 5:1. Let us labor and strive after this one thing; that our lives may resemble the life of Christ. Were there nothing else to confound the false Christian, the example of Christ might effectually and abundantly do it. When we consider that Christ our Lord passed his life in grief and pain, we ought to be ashamed to spend our lives in ease and pleasures. If the soldier forgets his own ease and comfort when he beholds his captain fighting unto death, shalt thou pursue after worldly pleasures and honors, when thy Prince was so ignominiously treated, and, for thy sake, nailed to the cross? Is it not a sign that then thou dost not, in fact, fight under his banner?

9. It is true that, in our day, every one desires to be considered a Christian; but how few are they who imitate the life and deportment of Christ! Had it been the character of a follower of Christ, to aim at the acquisition of honors and possessions, our Lord would never have taught that these are not worthy to be compared with heavenly treasures. Contemplate the life and doctrine of the blessed Jesus, and thou shalt own that nothing can be more opposed than he and the world. Behold that manger and that stable! do they not forcibly evidence a contempt of worldly things? And will the example of Christ lead thee to err from the right way? No! he is the way, and he is the truth; and his life, compared with his doctrine, is the only means to preserve thee from mistake, and to guard thee from the delusions and errors of the world. Since then the Lord hath chosen to enter into his glory by the way of suffering and reproach, why shouldst thou labor to make thy way to hell, through the pomps and vanities of the world? Return, then, O deluded soul! escape from the broad way that leadeth unto death, and in which thy only enjoyment is “the pleasures of sin for a season” (Heb. 11:25); enter into this safe Way, in which the wayfaring man shall not stray: cordially embrace that Truth which never can deceive: and live in Him who is Life itself. This way is the truth, and this truth is the way. Awful blindness! a worm of the earth would make himself great in the world, when the Lord of glory abased himself to the very dust. O faithful soul! when thy bridegroom moves to meet thee, clothed with humility, come down from the elevation of thy pride and ambition, and descend into the vale of humiliation to meet him, and he will embrace and receive thee with joy.

10. As Abraham quitted his father's house, to go into a land which the Lord was to show him (Gen. 12:1), so quit thou, as a true child of Abraham, the pleasure-house of self-will and self-love, that thou mayest obtain the divine blessing. Self-love biases the judgment, blinds the understanding, disturbs the reason, seduces the will, corrupts the conscience, closes the gates of life, and acknowledges neither God nor neighbor. It banishes virtue; seeks after honors, riches, and pleasures; and, in a word, prefers earth to heaven. He, therefore, who thus “loveth his life, shall lose it; but he that hateth his life” (that is, resists this principle of self-love), “shall keep it unto life eternal.” John 12:25. Self-love is the root of impenitence, and the cause of damnation. They who are controlled by self-love and self-honor are destitute of humility and a knowledge of sin; consequently, they never can obtain the remission of sin, though they seek it with tears; their tears not being shed because they have offended God, but merely on account of the personal loss which they have sustained.

11. The kingdom of heaven is compared in Scripture to “a pearl of great price;” in order to obtain which, a man sold all that he had. Matt. 13:45, 46. This pearl is God himself, and that eternal life which he has promised, and for the attainment of which every other object must be forsaken. We have an example of this in our Lord Jesus Christ, who descended from heaven not for his own sake, but for thy sake; not for his own profit and advantage, but for thine. Luke 19:10. And wilt thou yet delay to love him who gave himself up unto death for thee?

12. It doubtless is the part of a faithful spouse, to please her husband alone: and art thou desirous of pleasing the world, when thou mayest be espoused unto Christ, the great lover of souls? Forsake therefore and sincerely despise all that is in the world, in order that thou mayest become worthy of the eminent dignity of this spiritual marriage: for if thy love cleave not solely to Christ, it is a corrupt and adulterous love, and not that which a Christian should bear to the Redeemer. For the Christian's love to the Redeemer must possess virgin purity.

13. The law of Moses required that the priest should marry a virgin (Levit. 21:13, 14); and Christ, our High Priest, will espouse only a virgin-soul; one that is attached to nothing that the world can offer, but solely to himself; nay, one that loves not even herself, in comparison with Christ. “If any man come to me,” he says, “and hate not his own life, he cannot be my disciple.” Luke 14:26.

14. In order to understand what is meant by hating ourselves, we are to remember that we carry about with us “the old man,” and are indeed the old man himself; whose nature is to hasten from one sin to another, to love himself, to pursue his own profit and honor, and to indulge his own will and carnal appetite. For the flesh is at all times the same; always considering itself, easily grieved, envious, bitter, covetous, and revengeful. This, O Man! is what thou doest: these sinful motions proceed from thy heart; this is thy very life, even the life of the old man in thee: and therefore thou must of necessity hate thyself, and thine own natural life, if ever thou desirest to be a disciple of Christ. Whoever loves himself, must love his own pride and avarice, his own wrath and hatred, envy and lying, perfidiousness and unrighteousness; and, in short, he must love all the progeny of unholy desires, and a corrupt heart. But if thou desirest to be a Christian indeed, thou must not love, nor excuse, nor palliate thy sins, but thou must hate them, forsake them, and subdue them.

Chapter XV.

Showing How The “Old Man” Daily Dies, And The “New Man”Is Daily Renewed, In A True Christian; Also, Wherein Self-Denial Consists, And What Is Meant By The Christian's Cross

If any man will come after me, let him deny himself, and take up his cross daily, and follow me.– Luke 9:23.

It is the charge of the apostle Paul, “Put off the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness.” Eph. 4:22-24. And in another of his Epistles, he gives us a reason for doing so: “Ye are not your own; for ye are bought with a price; therefore, glorify God in your body and in your spirit, which are God's.” 1 Cor. 6:19, 20.

2. We have already noticed what is meant by the old man; namely, pride, covetousness, lasciviousness, unrighteousness, wrath, enmity, hatred, etc.; all of which must die in the Christian, if ever the new man arise in him again, and is day by day renewed.

3. In proportion as the old man dies, the new man is quickened. As pride loses its influence, humility, by the grace of God the Holy Spirit, succeeds; as wrath yields, meekness advances; as covetousness is done away, trust in God is increased; and as the love of the world is removed, the love of God takes its place in the soul, and becomes more and more vigorous and ardent. In this consists the renovation of the new man. This is the fruit of the Spirit; this is practical and living faith (Gal. 5:22); this is Christ in us; this is the new command of Christ and new obedience; this is the result of the new birth in us, in which thou must live if thou desirest to be a child of God; for those only who so live have a right to be so called.

4. This is the reason why a man ought now to deny himself; to renounce his own honor and will, his own love and pleasure, and all his profit and interest in the world; and why he ought freely to give up his own right and life, and consider himself unworthy of everything that Providence bestows upon him. A real Christian, who is endued with the humility of Christ, readily owns that no man can lay claim to even the least of those benefits that descend from above, because they are all gifts, and freely proceed from the goodness of God. On this account he uses all as being really the property of God, with fear and trembling; not to promote his own pleasure and satisfaction, his own profit and praise, but from necessity alone, and because he cannot otherwise subsist.

5. Let a true Christian who denies himself, and a false Christian who is filled with inordinate self-love, be compared together. If an affront be offered to the latter, you may soon behold his anger rising, and visible marks of passion and discontent; and these are, not unfrequently, followed up by reproachful language and actions, by a spirit of revenge, and sometimes by imprecations and curses. All this proceeds from the old man, whose proper character it is to be angry and bitter, and to exhibit rancor and asperity. On the contrary, he that is a Christian indeed, and has sincerely begun to practice self-denial, is gentle, patient, and ready to forgive; free from a revengeful spirit; full of compassion and tenderness; and esteems himself worthy of all the sufferings which Providence may be pleased to allot to him. These qualities are all included in self-denial.

6. In the exercise of this patience, meekness, and lowliness of mind, our Lord Jesus Christ has set us an example by willingly denying himself. “The Son of man,” he says, “came not to be ministered unto, but to minister” (Matt. 20:28); and again, “I am among you as he that serveth” (Luke 22:27); and in another place, “The Son of man hath not where to lay his head.” Luke 9:58. David, when reviled by Shimei, practised the duty of self-denial, for his words were: “The Lord hath said unto him, Curse David.” 2 Sam. 16:10. As if he had said: “I am a worm in the sight of God, and deserve to suffer far worse things.” And thus have all the saints and prophets of God freely denied their own will, and esteemed themselves unworthy of every blessing. They bore the burden of their day with patience (Acts 5:40, 41); they cursed not when they were cursed; they blessed their persecutors, and prayed for them by whom they were slaughtered (Acts 7:60); and thus, “through much tribulation, entered into the kingdom of God.” Acts 14:22.

7. This was true when they acknowledged themselves unworthy of any favor, but worthy of all the evils that could befall them.

8. Now, this self-denial is the cross of Christ, which he has encouraged us to bear, saying: “If any man will come after me, let him deny himself and take up his cross daily, and follow me.” Luke 9:23. This self-denying life is a severe cross to the flesh; the natural man desires a life free from restraint and contradiction, and would follow the inclination of his own will, and seek after his own ease and pleasure, rather than the humility, patience, and meekness of Christ, with the other graces of his life and example.

9. But whatever opposition the old man may raise for a time, he has received the sentence of death, and if thy soul be ever saved, he must surely die. For never canst thou be clothed with the humility of Christ unless thy natural pride be first subdued; nor canst thou feel a love of his poverty unless thy avarice and thy love of the world be first overcome. Thou wilt not be able to follow Christ in the contempt of vainglory, nor to endure the reproach of his cross, until thine ambition be rooted out; nor wilt thou ever express in thy life the meekness and patience of Jesus until thy revengeful spirit be inwardly mortified.

10. These are the spiritual exercises which the Scriptures mean when they speak of denying ourselves, of bearing the cross of Christ, and of following him, – exercises that are submitted to, not with any expectation of profit, merit, reward, interest, or praise, but from pure love to the Saviour, and because Christ hath passed through all this before us, and “hath left us an example that we should follow his steps.” Since the image of God is the greatest dignity of man, we ought the more earnestly to practise the duty of self-denial, by which that image, effaced by sin, is revived within us. And as this is the highest honor of which our nature is susceptible, so is it the strongest inducement that can possibly be suggested to endear to us the practice of self-denial.

11. Why, then, should man so eagerly desire the fading honors of this world, which, however they may raise him in the estimation of his fellow-mortals, render him in no degree more acceptable in the sight of God. The great and the wise have bodies composed of flesh and blood as the meanest and the most despised; so that, in this respect, no man has the slightest superiority over another. One is born even as the other, and dies even as the other; for the beginning and end of all men, as to this world, is alike. What folly then is it to covet worldly honors and the praise of men! Such desires spring from the root of self-love, that bane of the soul, that seed of all spiritual diseases, by which the heart of man is turned from God to the world, and from Christ to self. How incapable and how backward is the lover of himself to obey the words of the blessed Redeemer, and to lose his life for His sake that he may save it. This is a paradox hostile to the inclinations of the “old nature,” and therefore but little considered by the bulk of mankind.

12. Alas! how small is the number of those who have a thorough knowledge of the depraved life of the old Adam, or who heartily strive against it! And yet, if ever we would rescue our souls from perdition, we must die to it and to all its restless workings. Whatever corruptions have been entailed on us by Adam, must be removed in Christ. In his humility, our pride and ambition must expire; in beholding his poverty, our thirst after earthly things must die away. The contemplation of his bitter sufferings should subdue our sensual lusts; the reproaches which he endured, and the entire resignation with which he submitted to the contempt of the world, should restrain us from the pursuit of worldly honors, and from the indulgence of anger and passion.

13. He who is thus dead to himself, will also readily die to the world, its pomps, and wealth, and honors, and pleasures, solacing himself with those higher riches, dignities, and enjoyments, to which he is admitted by faith in Christ. He becomes, indeed, “a stranger upon the earth” (Ps. 39:12), but he is the friend of Christ, and Christ will comfort his heart with the light of his countenance here, and with joy everlasting and unutterable in the world to come.

Chapter XVI.

A Conflict Is Constantly Maintained In The Christian Between The Spirit And The Flesh

I see another law in my members, warring against the law of my mind.– Rom. 7:23.

The two opposite principles in the heart of the real Christian, are spoken of by the apostle under different names, viz.: the inward and outward man (2 Cor. 4:16), the law of the mind and the law of the members (Rom. 7:23), and the flesh and spirit. “The flesh,” says he, “lusteth against the Spirit, and the Spirit against the flesh.” Gal. 5:17.

2. When the Spirit conquers the flesh, then man lives in the new nature and is in God and in Christ: but when the flesh vanquishes the Spirit, and thus gains the ascendency, then man lives in the devil and in the old nature; he is under the dominion of the world, and without the kingdom of God, and, consequently, is called carnal. And “to be carnally minded is death.” Rom. 8:6.

3. It is according to the predominance of either of these principles (the flesh and the Spirit), that a man obtains his name in Scripture, and is called carnal or spiritual. When the flesh and its sensual lusts are subdued, it is an indication of the strength of the spirit, and of a man's proficiency in the inward life; but if a man be vanquished by the flesh, it betrays the weakness both of his faith and spirit.

4. Solomon says, “He that ruleth his spirit (his mind), is better than he that taketh a city.” Prov. 16:32. If, then, thou desirest to be a valiant conqueror, and to gain an immortal victory, conquer thyself; subdue thy passions, mortify thy pride, quell thine ambition, and destroy every inordinate lust with which thou art assailed; and thus shalt thou overthrow the kingdom of Satan, who, by means of such sins, ruleth in the world. Many have signalized themselves by the capture of towns and cities; but, alas! how few are they who, in a higher sense, may be denominated conquerors of the world!

5. If thou yieldest too far to the flesh, thou destroyest thy soul. It is surely better that the soul overcome, and that the body also be preserved, than that, the body overcoming, both body and soul should be destroyed together.

6. This contest, though attended with various trials and difficulties, will, however, issue in a glorious victory and a heavenly crown: “Be thou faithful unto death,” saith the Captain of our salvation, “and I will give thee a crown of life.” Rev. 2:10. And the disciple that lay in his bosom tells us, “This is the victory that overcometh the world, even our faith.” 1 John 5:4. Thou wilt say, What is it to overcome the world? We answer, It is the world within us, which is here principally meant. Overcome thy self, and then the victory over the world is thine.

7. Some may, perhaps, be here ready to inquire, “What, if sin sometimes closely beset me, and bear me away against my will; must I be excluded from the number of God's children, according to that saying of St. John, ‘He that committeth sin is of the devil’?” 1 John 3:8. To this it must be replied: If thou feelest the conflict of the Spirit against the flesh, and art grieved that thou sometimes doest things which thou wouldst not, it is an evidence that, amidst the infirmities which encompass thee, thy faith and thy spirit struggle against the flesh, and are opposed to it. St. Paul himself teaches us that this warfare has place even in godly and believing souls, when he says, “I see another law in my members warring against the law of my mind (that is, against the new, inward man), and bringing me into captivity to the law of sin which is in my members” (Rom. 7:23); thus causing him sometimes to do the things which he would not. To will, was present with him; but to perform the good which he would, he was not always able; inasmuch as he could not do of himself the good which he would, while to do the evil which he would not, was always easy to him. Hence he exclaims, “O wretched man that I am! who shall deliver me from the body of this death?” Rom. 7:24. And to this agrees what Christ himself says: “The spirit indeed is willing, but the flesh is weak.” Matt. 26:41; Mark 14:38.

8. As long, therefore, as this conflict is felt in man, sin cannot be said to rule in him; for he who is continually fighting against sin, resists its struggles for dominion; and sin cannot destroy the man who opposes the attempts which it makes upon the soul.

9. It is the experience of all the saints, that they alike have sin, according to the word of St. John: “If we say that we have no sin, we deceive ourselves.” 1 John 1:8. It is not, however, the indwelling sin that condemns a man, but the reigning sin. The sin with which we contend, and to the commission of which we do not consent, is not imputed to us; as St. Paul says: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Rom. 8:1); that is, who do not permit the flesh to rule. But as for those who are altogether strangers to this spiritual strife, this combat of the flesh and Spirit, they are not born again, but are under the reigning influence of sin; they remain the servants of sin and Satan, and are, consequently, damned; for “the law of the Spirit of life” hath not made them “free from the law of sin and death” (Rom. 8:2), so long as they thus suffer sin to rule over them, and to “reign in their mortal body.”

10. All this is illustrated in Josh. 16:10. The remnant of the Canaanites were permitted to dwell amongst the children of Israel, but not to have dominion over them; and thus the Israel of God feel their remaining imperfections, but do not allow them to gain the pre-eminence. To preserve this pre-eminence is the duty of the new man in Christ, whose name is Israel (that is, a prince of God) (Gen. 32:28); and who, as a prince, hath power with God, and shall at last prevail.

11. This daily strife with the old man, is an encouraging evidence of the existence of the new man; for it plainly indicates that there are two contending principles in him who is the subject of it. The strength of the spirit and the victory succeeding it, demonstrate the true Israelite; and the warfare of the spirit indicates the real Christian. The land of Canaan cannot indeed be gained without war: but when the flesh, like the Canaanite of old, invades the territories of the spirit, it then becomes the part of the spiritual and true Israel not to submit to such a master; but, after true repentance and remission of sin, to collect new strength in Christ, and by the grace of God to rise again from his fall, and earnestly implore Jesus, our true Joshua, to vanquish for him and in him, the spiritual Canaanite, the enemy of his soul. When this is accomplished, the sinner is not only forgiven and restored to favor, but he is likewise refreshed and strengthened in Christ, his great Captain in this spiritual combat. With regard, therefore, to such as continue to feel many infirmities in the flesh, and who cannot do the things which they would, I exhort them to cleave to Jesus as sincere penitents, and to cover their blemishes with his perfect obedience. It is in this order, and in this order alone, that the imputation of Christ's merits becomes salutary and effectual; that is, when a man forsakes his sin, and by daily repentance strives against it; repairs his former losses, and guards against future temptations. But while the sinner remains a stranger to brokenness of heart on account of transgression; while he continues to gratify the unholy propensities of the flesh, nothing can be more absurd than for him to suppose that the merits of Christ are imputed to him; for how can the blood of Christ benefit him who treads it under foot? Heb. 10:29.

Chapter XVII.

The Inheritance And Possessions Of Christians Are Not Of This World; They Should, Therefore, Regard Themselves As Strangers In It, While They Make Use Of Earthly Things

We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content.– 1 Tim. 6:7, 8.

The design of the blessed God in creating temporal things, was that they might supply man's bodily wants; and it is right that they should be used for such a purpose, and be received at the hands of God with gratitude, attended with fear and trembling. In regard to those things which are not absolutely necessary, whether gold and silver, food and raiment, etc., they are left to man in order to prove him; so that from the manner in which he employs these objects, it may be discovered how he stands affected towards God, while possessed of the goods of this world: whether, on the one hand, he will still cleave to God, and in the midst of earthly possessions, keep his eye constantly fixed on those which are to come; or whether, withdrawing his love from God, he will attach himself to this fleeting world, and prefer a fading earthly paradise, to that which is permanent and heavenly.

2. Man is therefore left to his own liberty and choice, in order that he may be judged hereafter according to that which he has chosen here, and thus be without excuse in that day. Agreeably to this principle, it was the solemn declaration of Moses to the people of Israel: “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live.” Deut. 30:19.