Whatis it to have "Christ in you?" The Romanist hangs the cross on his bosom; the true Christian carries the cross in his heart; and a cross inside the heart is one of the sweetest cures for a cross on the back. If you have a cross in your heart—Christ crucified in you, the hope of glory—the cross of this world's troubles will seem to you light enough, and you will easily be able to sustain it.Christ in the heart, means Christ believed in, Christ beloved, Christ trusted, Christ espoused, Christ communed with, Christ as our daily food, and ourselves as the temple and palace wherein Jesus Christ daily walks. Ah! there are many who are total strangers to the meaning of this phrase. They do not know what it is to have Jesus Christ in them. Though they know a little about Christ on Calvary, they know nothing about Christ in the heart. Now, remember, that Christ on Calvary will save no man, unless Christ be in the heart. The Son of Mary, born in the manger, will not save you, unless He be also born in your heart, and live there—your joy, your strength, and your consolation.
Consolation is the dropping of a gentle dew from heaven on desert hearts beneath; it is one of the choicest gifts of divine mercy.
"Ifso be ye have tasted that the Lord is gracious." "If"—then there is a possibility that some maynothave tasted that the Lord is gracious, and it is needful to inquire whether we are amongst the number who know the grace of God by heart-experience. There is no spiritual revelation which may not be a matter of heart-searching. At the very summit of holy delight we meet the challenge of sentinel "If"—"If ye then be risen with Christ;" and at the very bottom of the hill, even at Repentance-gate itself, He meets us with a warrant of arrest, until He sees whether our sorrow is the godly sorrow which needeth not to be repented of. "If thou be the Son of God," is not always a temptation of the devil, but often a very healthy inquiry, most fittingly suggested by holy anxiety to men who would build securely upon the Rock of Ages.At the Lord's Table itself it is proper for us to pray, "Lord, is it I?" when there is a Judas in the company; and after the most intimate fellowship, Christ exclaimed, "Simon, son of Jonas, lovest thou me?" Let no enjoyment of ordinances, let no high and rapt fellowship which we may have known, exempt us from the great duty of proving ourselves whether we be in the faith. Examine yourselves then in this matter, and rest not satisfied until you can say, "There is no 'if' about it; Ihave tastedthat the Lord is gracious."
"Theinheritance of the saints." So then, heaven, with all its glories, is aninheritance. Now, an inheritance is not a thing which is bought with money, earned by labor, or won by conquest. If any man hath an inheritance, in the proper senseof that term, it came to him by birth. And thus it is with heaven. The man who shall receive this glorious heritage, will not obtain it by the works of the law, nor by the efforts of the flesh; it will be given to him as a matter of most gracious right, because he has been "begotten again unto a lively hope, by the resurrection of Jesus Christ from the dead;" and has thus become an heir of heaven by blood and birth. They who come unto glory are sons; for is it not written, "The Captain of our salvation bringeth many sons unto glory?" They come not there as servants; no servant has any right to the inheritance of his master. Be he never so faithful, yet is he not his master's heir. But because ye are sons—sons by the Spirit's regeneration—sons by the Father's adoption—because by supernatural energy ye have been born again, ye become inheritors of eternal life, and ye enter into the many mansions of our Father's house above. Let us always understand, then, when wethink of heaven, that it is a place which is to be ours, and a state which we are to enjoy as the result ofbirth—not as the result of work. "Except a man be born again, he cannot see the kingdom of God." That kingdom being an "inheritance," until ye have the new birth ye can have no claim to enter it.
"Thesleep of death"—what is this sleep? We know that the surface idea connected with sleep is that ofresting. The eyes of the sleeper ache no more with the glare of light or with the rush of tears; his ears are teased no more with the noise of strife or the murmur of suffering; his hand is no more weakened by long protracted effort and painful weariness; his feet are no more blistered with journeyings to and fro along a rugged road; there is ease for aching heads, and overtaxed nerves, and heavy hearts, in the sweet repose of sleep. On yonder couch, however hard, the laborer shakes off his toil, the merchant his care, the thinker his difficulties, and the sufferer his pains. Sleep makes each night a Sabbath for the day. Sleep shuts to the door of the soul, and bids all intruders tarry for a while. So is it with the body while it sleeps in the tomb. The weary are at rest: the servant is as much at ease as his lord. No more the worker leans on his spade, no more the thinker props his pensive head. The wheel stands still; the shuttle is not in motion; the hand which turned the one and the fingers which threw the other are quiet also. The grave shuts out all disturbance, labor, or effort. The toilworn believer quietly sleeps, as does the child weary with its play, when it shuts its eyes and slumbers on its mother's breast. O! happy they who die in the Lord; they rest from their labors, and their works do follow them. We would not shun toil, for though itbe in itself a curse, it is, when sanctified, a blessing; yet toil for toil's sake we would not choose: and whenGod'swork is done, we are too glad to think thatourwork is done too. The mighty Husbandman, when we have fulfilled our day, shall bid His servants rest upon the best of beds, for the clods of the valley shall be sweet to them. Their repose shall never be broken until He shall rouse them up to give them their full reward. Guarded by angel-watchers, curtained by eternal mysteries, resting on the lap of mother earth, ye shall sleep on, ye heritors of glory, till the fulness of time shall bring you the fulness of redemption.
Isit possible for us to know anything whatever of our heavenly home? Is there power in human intellect to fly into the land of the hereafter, where God's peoplerest eternally? Our inquiry is met at the outset by what seems a positive denial: "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him." If we paused here, we might give up all idea of beholding from hence that "goodly land and Lebanon;" but we do not pause, for, like the apostle, we go on with the text, and we add, "But God hath revealed them unto us by His Spirit." Itispossible to look within the veil; God's Spiritcanturn it aside for a moment, and bid us take a glimpse, though it be a distant one, at that unutterable glory. There are "Pisgahs" even now on the earth, from the top of which the celestial Canaan can be beheld; there are hallowed hours in which the mists and clouds are swept away, and the sun shineth in his strength, and our eye, being freed from its natural dimness, beholds something of that land which is very far off, and sees a little of the joy and blessedness which is reservedfor the people of God hereafter. By the Holy Spirit there is given to them, even now, in seasons of blissful communion, such experiences, joys, and feelings, as seem to bring heaven down to them, and make them able to realize, in some faint measure, what heaven itself must be.
Letus ever remember that Christ on the cross is of no value to us apart from the Holy Spirit in us. In vain that blood is flowing, unless the finger of the Spirit applies the blood to our conscience; in vain is that garment of righteousness wrought out, unless the Holy Spirit wraps it around us, and arrays us in its costly folds. The river of the water of life cannot quench our thirst, till the Spirit presents the goblet and lifts it to our lips. All the things which are in the paradise of God could never be blissful to us, so long as we aredead souls—and dead we are, until that heavenly wind comes and breathes upon us, that we may live. We do not hesitate to say, that we owe as much to God the Holy Ghost, as we do to God the Son. Indeed, it were a high sin and misdemeanor to attempt to put one person of the divine Trinity before another. Thou, O Father, art the source of all grace, all love and mercy towards us. Thou, O Son, art the channel of Thy Father's mercy, and without Thee Thy Father's love could never flow to us. And Thou, O Spirit, art He who enables us to receive that divine virtue which flows from the fountain-head, the Father, through Christ the channel, and which, by Thy means, enters into our heart, and there abides, and brings forth its glorious fruit. Magnify, then, the Spirit. There never yet was a heavenly thought, a hallowed deed, or a consecrated act, acceptable to God by Jesus Christ, which was not worked in us by the Holy Spirit.
Thebeliever enjoys, in favored seasons, such an intimacy with the Lord Jesus, as fills his heart with an overflowing peace. O! there are sweet words which Jesus whispers in the ears of His people, and there are love-visits which He pays to them, which a man would not believe, even though it should be told unto him. He who would comprehend it, must experience in his own heart what it is to have fellowship with the Father, and with His Son Jesus Christ. There is such a thing as Christ manifesting Himself to us as He does not unto the world. All doubting thoughts are banished then, and we can say, "I am my Beloved's, and my Beloved is mine." This is the one all-absorbing feeling. And what wonder is it that the believer has such deep peace, when Christ thus dwells in the heart, and reigns there without a rival? It werea miracle of miracles, if we didnothave peace. But how is it that our peace is not more continuous? The only explanation of our frequent loss of peace is, that our communion is broken, and our fellowship is marred; else would our peace be like a river, and our righteousness like the waves of the sea. Live near the cross, and your peace shall be continual.
Thethings which are seen are types of the things which are not seen. The works of creation are pictures to the children of God of the secret mysteries of grace. God's truths are the apples of gold, and the visible creatures are the baskets of silver. The very seasons of the year find their parallel in the little world of man within. We have our winter—dreary, howling winter—when the north wind of the law rusheth forth against us; whenevery hope is nipped; when all the seeds of joy lie buried beneath the dark clods of despair; when our soul is fast fettered like a river bound with ice, without waves of joy, or flowings of thanksgiving. Thanks be unto God, the soft south wind breathes upon our soul, and at once the waters of desire are set free, the spring of love cometh on, flowers of hope appear in our hearts, the trees of faith put forth their young shoots, the time of the singing-birds cometh in our hearts, and we have joy and peace in believing through the Lord Jesus Christ. That happy springtide is followed in the believer by a rich summer, when his graces, like fragrant flowers, are in full bloom, loading the air with perfume; and fruits of the Spirit, like citrons and pomegranates, swell into their full proportion in the genial warmth of the Sun of Righteousness. Then cometh the believer's autumn, when his fruits grow ripe, and his fields are ready for the harvest; the time has come when his Lord shall gathertogether his "pleasant fruits," and store them in heaven; the feast of ingathering is at hand—the time when the year shall begin anew, an unchanging year, like the years of the right hand of the Most High.
Thereis nothing which makes one love Christ, so much as a sense of His love balanced with a sense of our unworthiness of it. It is sweet to think that Christ loves us; but, O, to remember that we are black as the "tents of Kedar," and yet he loves us! This is a thought which may well wean us from everything else beside.
Those who would best know God's Word, must study it in its own light.
Takecare that thou puttest all thy dear ones into God's hand. Thou hast put thine own soul there, put their souls and bodies likewise into His custody. Thou canst trust Him for temporals for thyself, trust thy jewels with Him. Feel that they are not thine own, but that they are God's loans to thee—loans which may be recalled at any moment—precious denizens of heaven, not entailed upon thee, but of which thou art only a tenant at will. Your possessions are never so safe as when you are willing to resign them, and you are never so rich as when you put all you have into the hand of the Lord. You shall find it greatly mitigate the sorrow of bereavements, if before bereavement you shall have learned to surrender every day all the things which are dearest to you, into the keeping of your gracious God.
O believer, who art weary and disheartened because of the roughness of the way, look at the Master's footsteps, and see howHesuffered. You are tried and troubled, and you ask for consolation. What better can be afforded you than what is presented to you in the fact that Jesus Christ is one with you in your nature—that He has suffered all that you are now suffering—that your pathway has been aforetime trodden by His sacred foot—that the cup of which you drink is a cup which He has drained to the very bottom—that the river through which you pass is one through which He swam, and every wave and billow which rolls over your head did in old time roll over Him. Come! are you ashamed and unwilling to suffer what your Master suffered? Shall the disciple be above his Master, and the servant above his Lord?Shall he die upon a cross, and will not you bear the cross? Must He be crowned with thorns, and shall you be crowned with laurel? Is He to be pierced in hands and feet, and are His followers to feel no pain? O, cast away the fond delusion. Look to Him who "endured the cross, despising the shame," and be ready to endure and to suffer even as He did. You have His example to guide you, and His sympathy to cheer you.
O what a joyous thing it is to have a ray of heavenly sunlight in the soul, and to hear the very voice of God as He walks in the garden of our souls in the cool of the day, saying to us, "Son, thy sins which are many, are all forgiven thee." The whisper of that heavenly voice may raise our heart to bliss almost divine. It confers a joy not to be equalled by all thepleasures, the riches, and the enjoyments of this world can afford. To have the divine kiss of acceptance, to be robed in the best robe, to wear the ring on the hand and the shoes on the feet, to hear the heavenly music and dancing with which returning prodigals are welcomed to their Father's house—this, indeed, is bliss and blessedness worth worlds to realize.
God'spromises are not exhausted when they are fulfilled, for when once performed, they stand just as good as they did before, and we may wait a second accomplishment of them. Man's promises, even at the best, are like a cistern which holds but a temporary supply; but God's promises are as a fountain, never emptied, ever overflowing, so you may draw from them the whole measure of that which they apparently contain, and they shall be still as full as ever.
Atour very best we are strangers to much of the incomparable sweetness of Christ. We shall never exhaust His goodness by our praise, for He is ever so fresh, and has so much of the dew of His youth, that every day he has a new song to sing. We shall find Him a new Christ every day of our lives, and yet He is ever the same; His surpassing excellence and unexhausted fulness thus constantly renew our love. O Jesus! none can guess how great is the least of Thine attributes, or how rich the poorest of Thy gifts.
Christ, when He blesses, blesses not in word only, but in deed. The lips of truth cannot promise more than the hands of love will surely give.
Weare saved by faith, and not by feeling; yet there is a relation between holy faith and hallowed feeling like that between the root and the flower. Faith is permanent as the root which is ever embedded in the soil; feeling is casual, and has its seasons—the bulb does not always shoot up the green stem, far less is it always crowned with its many flowers. Faith is the tree, the essential tree: our feelings are like the appearance of that tree during the different seasons of the year. Sometimes our soul is full of bloom and blossom, and the bees hum pleasantly, and gather honey within our hearts. It is then that our feelings bear witness to the life of our faith, just as the buds of spring bear witness to the life of the tree. Anon, our feelings gather still greater vigor, and after we come to the summer of our delights, again perhaps,we begin to wither into the sear and yellow leaf of autumn; nay, sometimes the winter of our despondency and despair will strip away every leaf from the tree, and our poor faith stands like a blasted stem without a sign of verdure. And yet, so long as the tree of faith is there, we are saved. Whether faith blossom or not, whether it bring forth joyous fruit in our experience or not, so long as it be there in all its permanence, we are saved. Yet should we have the gravest reason to distrust the life of our faith, if it did not sometimes blossom with joy, and often bring forth fruit unto holiness.
The best moment of a Christian's life is his last one, because it is the one which is nearest heaven; and then it is that he begins to strike the key-note of the song which he shall sing to all eternity. O! what a song will that be!
Thereis a thing calledbeauty, which wins upon the hearts of men. Mighty men, not a few, have bowed before it, and paid it homage; but if you want true beauty, look into the face of Jesus, for there you have the concentration of all loveliness. There is no beauty anywhere but in Christ. O sun, thou art not fair, when once compared with Him. O, fair world, and grand creation of a glorious God, thou art but a dim and dusky blot compared with the splendors of His face. When we shall see Christ, we shall be compelled to say that we never knew what loveliness was before. When the clouds are swept away, when the curtains which hide Him from our view are drawn aside, we shall find that not anything we have seen or heard of, grand or graceful, in the wide universe, will bear a moment's comparison with Him, whowas once seen as a root out of a dry ground, but shall presently fill heaven and earth with lustre, and gladden all hearts with His glory.
"PeaceI leave with you." Our Savior here means peacewith God, and peacewith our own conscience. Peace with God—for He "hath reconciled us to himself by Jesus Christ," and now there is "peace on earth," and "good will towards men." Christ has put our sins away, and therefore there is a virtual substantial peace established between God and our souls. This, however, might exist without our clearly understanding and rejoicing in it. Christ has, therefore, given this further witness—peace in the conscience. Peace with God is the treaty: peace with conscience is the publication of it. Peace with God is the fountain, and peace withconscience is the crystal stream which issues from it. There is a peace decreed in the court of divine justice in heaven; and then there follows as a necessary consequence, as soon as the news is known, a peace in the minor court of human judgment, wherein conscience sits upon the throne to judge us according to our works. The legacy, then, of Christ is a twofold peace; apeaceof friendship, of agreement, of love, of everlasting union between the elect and God; and apeaceof sweet enjoyment, of quiet rest to the understanding and the conscience. When there are no winds above, there will be no tempests below: when heaven is serene, earth is quiet. Conscience reflects the complacency of God. "Therefore being justified by faith, we have peace with God, through Jesus Christ our Lord."
Many a believer lives in the cottage of doubt when he might live in the mansion of faith.
Todoubt the lovingkindness of God, is thought by some to be a very small sin; in fact, some have even exalted the doubts and fears of God's people into fruits and graces, and evidences of great advancement in experience. But to doubt the kindness, the faithfulness, and the love of God, is a very heinous offence. That can be no light sin which makes God a liar; and yet unbelief does in effect cast foul and slanderous suspicion upon the veracity of the Holy One of Israel. That can be no small offence which charges the Creator of heaven and earth with perjury; and yet, if I mistrust His oath, and will not believe His promise, sealed with the blood of His own Son, I count the oath of God to be unworthy of my trust; and so I do, in very deed, accuse the King of Heaven as false to His covenant and oath. Besides, unbelief of God isthe fountain of innumerable sins. As the black cloud is the source of many rain-drops, so dark unbelief is the parent of many crimes. It is a sin which should be condemned by every believer, should be struggled against, should if possible be subdued, and certainly should be the object of our deep repentance and abhorrence.
Theuniverse of God is one: heaven and earth are not so separate as unbelief has dreamed. As the Lord hath but one family, written in one register, redeemed with one blood, quickened by one Spirit, so this whole household abides in one habitation evermore. We who are in the body abide in the lower room, which is sometimes dark and cold, but bears sufficient marks that it is a room in God's house; for to the eye of our faith, it is often lit up with heavenly lustre, and we,even we, while we are yet here, are by blessed earnests made partakers of the inheritance of the saints in light. It is the same house, I say, but ours is the lower room, while our glorified brethren are up there in the upper story, where the sunlight streams in everlastingly, where no chilling winds or poisonous breath can ever reach. And, to a great extent, there is a likeness between the lower room and the upper room. As on earth we prepare for heaven, so the state of the saints on earth is heaven foreshadowed. In many respects the condition of the child of God on earth is a type of his condition in heaven; and what the character of the saints is above, that should be the character of the saints below. We may very safely take for our example those glorified spirits. We need not be afraid that we shall be led astray by imitating them, by learning their occupations, or by attempting to share their joys. Surely the things in heaven are patterns of the things on earth, and astheyare before the throne so ought we to be. Nay; so we shall be in proportion as we live up to our privileges, and receive the likeness and image of our Lord Jesus Christ.
"Blessthe Lord, O my soul: and all that is within me, bless His holy name." Wake up mymemory, and find matter for the song. Tell what God has done for me in days gone by. Fly back, ye thoughts, to my childhood, sing of cradle-mercies. Review my youth and its early favors. Sing of long-suffering grace which followed my wanderings, and bore with my rebellions. Review before my eyes that gladsome hour when first I knew the Lord, and tell over again the matchless story of His mercy. Awake up myjudgment, and give measure to the music. Come forth myunderstanding, and weigh His lovingkindness in the balance.See if thou canst count the small dust of His mercies. See if thou canst estimate the unsearchable riches which God hath given thee in His unspeakable gift of Christ Jesus. Recount His eternal love to thee. Reckon up the treasures of that everlasting covenant which He made on thy behalf, and which was "ordered in all things and sure." Sing aloud of that divine wisdom which contrived, of that love which planned, and of that grace which carried out the scheme of thy redemption. "Bless the Lord, O my soul!" For doth not all nature around me praise Him? IfIwere silent I should be an exception to the universe. Doth not the thunder praise Him as it rolls like drums in the march of the God of Armies? Do not the mountains praise Him when the woods upon their summits wave in adoration? Does not the lightning write His name in letters of fire upon the midnight darkness? Hath not the whole earth a voice, and shall I, can I, be silent? "Bless the Lord, O my soul."
Haveyou a friend at court—at heaven's court? Is the Lord Jesus your friend? Can you say that you love Him, and has He ever revealed himself in the way of love to you? Oh! to be able to say, "Christ is my friend," is one of the sweetest things in the world. The love of Christ casts not out the love of relatives, but it sanctifies our creature love, and makes it sweeter far. Earthly love is sweet, but it must pass away; and what will you do if you have no wealth but the wealth which fadeth, and no love but the love which dies, when death shall come? Oh, to have the love of Christ! You can take that across the river of death with you; you can wear it as your jewel in heaven, and set it as a seal upon your hand; for His love is "strong as death, and mightier than the grave."
Thedoorstep to the temple of wisdom is a knowledge of our own ignorance. He cannot learn aright who has not first been taught that he knows nothing. It is a good thing for a man to feel that he is only beginning to learn, and to be willing to submit his heart to the teachings of God's Spirit, that he may be guided in everything by Him. The prayer of the quickened soul is, "Teach thou me." We become as little children when God begins to deal with us.
High places, and God's praise, do seldom agree: a full cup is not easily carried without spilling: he that stands on a pinnacle needs a clear head and much grace.
Sometemptations come to the industrious, butalltemptations attack the idle. Idle Christians are not tempted of the devil so much as they do tempt the devil to tempt them. Idleness sets the door of the heart ajar, and asks Satan to come in; but if we are occupied from morning till night, should Satan get in, he must break through the door. Under sovereign grace, and next to faith, there is no better shield against temptation than obedience to the precept, that ye be "Not slothful in business; fervent in spirit; serving the Lord."
Grace is always grace, but it never seems so gracious as when we see it brought to our unworthy selves.
Godsometimes gives His people fresh promises "by faith," just before a trial is about to come upon them. It was so with Elijah. God said to him, "Go to the brook Cherith; behold, I have commanded the ravens to feed thee there." This was at the beginning of the famine. There he abode, and God fulfilled the promise, for by faith Elijah had obtained it. Acting upon faith, still dependent upon God, he abides at Cherith, and as the result of this faith, God gives him a fresh promise, "Arise, get thee to Zarephath—I have commanded a widow woman there to sustain thee." The faith which received the first promise, obtained the honor of a second. So with us. If we have had a little promise, and up till now have realized it; if we have lived upon it and made it the stay and supportof our souls, surely God will give us another and a greater one. And so, from promise to promise speeding our way, we shall find the promises to be rounds of the ladder which Jacob saw, the top whereof shall reach to heaven. Doubt and be distrustful about the promise which you have, and you cannot expect God to increase His revelation to your soul. Be afraid and unbelieving about that promise which was laid to your heart yesterday, and you shall not have a new one to-morrow. But act in simple faith upon what God has already given you, and you shall go from strength to strength, receiving grace upon grace, and promise upon promise. The Spirit of God shall whisper into your soul some promise which shall come home with as much power as though an angel from heaven had spoken it to you, and you shall "through faith" obtain promises which before were beyond your reach.
Sympathyis especially aChristian'sduty. Consider what the Christian is, and you will say that if every other man were selfish,heshould be disinterested; if there were nowhere else a heart which had sympathy for the needy, there should be one found in every Christian breast. The Christian is a "king:" it becometh not a king to be meanly caring for himself. Was Alexander ever more royal than when, while his troops were suffering from thirst, he put aside a bowl full of the precious liquid, which a soldier offered him, and said it was not fitting for a king to drink while his subjects were thirsty; he had rather share their sorrow with them? O ye, whom God has made kings and princes, reign royally over your own selfishness, and act with the honorable liberality which becomes the seed royal of the universe. You are sentinto the world to be saviours of others; but how shall you be so if you care only for yourselves? It is yours to be lights; and doth not a light consume itself while it scatters its rays into the thick darkness? Is it not your office and privilege to have it said of you, as of your Master—"He saved others, himself he cannot save?"
Soldierof Christ, thou wilt have to do hard battle. There is no bed of down for thee; there is no riding to heaven in a chariot: the rough way must be trodden; mountains must be climbed; rivers must be forded; dragons must be fought; giants must be slain; difficulties must be overcome; and great trials must be borne. It is not a smooth road to heaven; those who have gone but a very few paces therein, have found it to be rough and rugged. Yet it is pleasant; it is themost delightful journey in all the world; not because it is easy in itself, it is only pleasant because of the company; because of the sweet promises on which we lean; because of our Beloved who walks with us through all the rough and thorny brakes of this vast wilderness. Christian soldiers, expect conflict: "Think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you." As truly as thou art a child of God, thy Saviour hath left thee for His legacy—"In the world ye shall have tribulation." Yet remember that this "tribulation" is the way to "enter the kingdom;" therefore "endure hardness as a good soldier of Jesus Christ."
Christ, my Master,goes about doing good, and if you would walk with Him, you must go about upon the same mission.
Christianmen ought so to live that it were idle to speak of a comparison between them and the men of the world. It should not be a comparison, but a contrast. No scale of degrees should be possible: the believer should be a direct and manifest contradiction to the unregenerate. The life of a saint should be altogether above and out of the same list as the life of a sinner. We should compel our critics not to confess that moralists are good, and Christians a little better; but while the world is darkness, we should manifestly be light; and while the world lieth in the Wicked One, we should most evidently be of God, and overcome the temptations of that Wicked One. Wide as the poles asunder, are life and death, light and darkness, purity and sin. There should be as much difference between the worldling and the Christian,as between hell and heaven, between destruction and eternal life. As we hope at last that there shall be a great gulf separating us from the doom of the impenitent, there should be here a deep and wide gulf between us and the ungodly. The purity of our character should be such, that men must take knowledge of us that we are of another and superior race. If we were what we profess to be, there would be no difficulty in detecting the Christian from the worldling. But, alas! the Church is so much adulterated, that we have to abate our glorying, and cannot exalt our character as we would. O, for the time when "our conversation shall be in heaven," and the ignoble life of the worldly man shall be rebuked by our Christ-like character! God grant us more and more to be clearly a chosen generation, a royal priesthood, a holy nation, a peculiar people; that we may show forth the praises of Him who has called us out of darkness into his marvellous light.
Likethe Spartans, every Christian is born a warrior. It is his destiny to be assaulted; it is his duty to attack. Part of his life will be occupied with defensive warfare. He will have to defend earnestly the faith once delivered to the saints; he will have to resist the devil; he will have to stand against all his wiles; and having done all, still to stand. He will, however, be but a sorry Christian if he acteth only on the defensive; he must be one who goes against his foes. He must be able to say with David, "I come against thee in the name of the Lord of hosts, the God of the armies of Israel whom thou hast defied." He must wrestle not with flesh and blood, but against principalities and powers. He must have weapons for his warfare—not carnal—but "mighty through God to the pulling down of strongholds." He must not becontent to live in the stronghold well-guarded, but he must go forth to attack the castles of the enemy, and to drive the Canaanite out of the land. But there are many ways in which the Christian may, to a great degree, forget his martial character. And, alas! there are not a few who, if they be Christians at all, certainly know but very little of that daily warfare to which the Captain of our salvation calleth His disciples. They have a soft religion; a religion which shuns opposition; a reed-like religion, which bows before every blast, unlike that cedar of godliness which standeth aloft in the midst of the storm, and claps its boughs in the hurricane for very joy of triumph, though the earth be all in arms abroad. Such men lack the faith which shares the glory. Though saved, yet their names shall not be found written among the mighty men who, for our Great Commander's sake, are willing to suffer the loss of all things, and to go forth without the camp bearing His reproach. O, let us never be contented with such inglorious ease, but earnestly and manfully fight the Lord's battles. Is it a little thing for a follower of Christ to be losing the immortal honor of serving the Lord? What will not men do to win fame? and shall we, when it lies at our doors, turn idly aside and cast our glory to the ground? Let us be up and doing, for it is no light thing to be losing the honor of a faithful servant of Christ.
AsChristians, we ought ever to be distinguished from the worldin the great object of our life. As for worldly men, some of them are seeking wealth, others of them fame; some seek after comfort, others after pleasure. Subordinately you may seek after any of these, but your main and principal motive as a Christian shouldalways be to live for Christ. To live for glory? Yes, but for His glory. To live for comfort? Yes, but be all your consolation in Him. To live for pleasure? Yes, but when you are merry, sing psalms, and make melody in your hearts to the Lord. To live for wealth? Yes, but to be rich in faith. You may lay up treasure, but lay it up in heaven, "where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." You can make the most common calling become really sacred by dedicating your daily life wholly to the service of Jesus, taking as your motto, "For me to live is Christ." There is such a thing as living thus a consecrated life; and if any deny its possibility let them stand self-convicted, because they obey not that precept: "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."
TheChristian's sympathy should ever be of the widest character, because he serves a God of infinite love. When the precious stone of love is thrown by grace into the crystal pool of a renewed heart, it stirs the transparent life-floods into ever-widening circles of sympathy: the first ring has no very wide circumference—we love our household; for he who careth not for his own household is worse than a heathen man. But mark the next concentric ring—we love the household of faith: "We know that we have passed from death unto life, because we love the brethren." Look once more, for the ever-widening ring has reached the very limit of the lake, and included all in its area, for "supplications, prayers, intercessions, and giving of thanks are to be made for all men." A follower of Jesus means a friend of man. A Christian isa philanthropist by profession, and generous by force of grace; wide as the reign of sorrow is the stretch of his love, and where he cannot help he pities still.