213 BIBLE INSTRUCTION. No. X. THE CHRISTIAN LIFE. "I find then a law, that, when I would do good, evil is present with me.-ROM. vii. 21. . THE Christian life is a great mystery. It commences in regeneration, and that is a work of the Holy Spirit which is perfect in its nature; the rule by which it is directed is the law of God, and that is absolutely perfect; may it not therefore be expected that the life of the Christian shall be perfectly holy? Whatever our expectations, in this view of the subject, might be, we know that in reality the life of the most advanced Christian is far from perfection. There is in it much weakness, and waywardness, and sin. As was said by Paul, so may it be said by every Christian, "I delight in the law of. God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.Rom. vii. 22, 23. The Christian life is a warfare. It is of the utmost importance rightly to understand this subject. Correct views of it are necessary alike for direction, consolation, and strength; for direction, that the Christian may properly understand what course he is to follow; for consolation, that he may know by what he is or is not to be discouraged, and so not be thrown into despair when he should be roused to exertion; and for strength, that he may feel the necessity of seeking support where alone it can be found. We shall endeavour, therefore, in the present paper, briefly to expound this important subject; and with this view we shall, 1, offer a few general remarks explanatory of the Christian life; and, 2, set forth a few particulars, illustrating what sort of a life it is. May the reader know it by experience! I. General remarks on the Christian life. It is unnecessary to prove that it is not a state of perfect holiness. Of this every Christian is conscious in his own case, being deeply sensible of many follies, and shortcomings, and sins. Paul calleth himself "the chief of sinners." He beholds similar defects in others, nor is the life of any one such, that he who has opportunities of observing it, will not discover many things that might be corrected and improved. The same thing is every where assumed in the Scriptures, being implied in their warnings, and directions, and encouragements, all which would be unnecessary for a perfect being. And it is, indeed, virtually admitted, even by the advocates of sinless perfection; for they allow that all Christians have not attained to it, and what the Scriptures call sins, they designate as infirmities. True, a total and saving change has passed on every Christian; he is a new creature; the seeds of perfect holiness are sown in his character; these are ripening for heaven; and in the end the bud of grace will become a flower of glory. Still, great as the change is which has passed upon him, there is remaining sin and weakness, as will be manifest if we consider some of the illustrations of the divine life, given to us in the Scriptures. 1. It is there compared to such things as indicate weakness. One of the most common terms to express the change by which the sinner becomes a Christian is the new birth. John iii. 3. Now while one idea here is, that the change is complete and total, yet there is also implied an idea of weakness. In the infant there are all the faculties of the man, and in this sense it is perfect and complete; yet these are brought to perfection only by degrees, and must be carefully guarded and encou raged, that they may be matured. So also is it with the Christian. When he is born again, the change is perfect and complete, the principles of the perfect man are implanted, but these are to be matured by diligence and care. How common such a representation is in the Scriptures, may be seen by consulting the following passages: 1 Cor. xiv. 20; Eph. iv. 11-16; Heb. v. 12—14, and vi. 1; 1 John ii. 12, 13. In the church there are children, young men, and fathers, according as the attainments of the different members may be. Every Christian has faith, hope, and charity. But faith may be either weak or strong, like the mustard-seed or the fullgrown tree; hope may be bright or obscure, confident or desponding; and charity may be expansive, disinterested, and warm, or narrow, comparatively selfish, and cold. In all these representations, therefore, the idea of weakness in the Christian life is obviously implied. 2. It is compared to such things as imply progress. This idea is prominent in our Lord's parables of the mustard-seed and the leaven, Matt. xiii. 31-33. The mustard-seed is small, though perfect in its kind, and it gradually increases until it affords a shelter for the fowls of heaven. So the principle of the divine life is a precious seed, small, but perfect in its nature, and it grows in the character until it becomes or namental to the Christian, refreshing to many, and conspicuous to all. The leaven also is little, but perfect, and it continues to affect whatever comes into contact with it, till the whole is leavened. So also the Christian principle may at the first be feeble in its influence, but it continues and extends its power util the whole man is influenced and governed by it. It is ever expected of the Christian, that he shall grow in grace, gradually attaining to higher measures of knowledge, and piety, and self-government, improving in the entire course of duty as it respects God, and men, and himself. 3. The Christian life is compared to such things as imply difficulty, danger, and opposition. It is compared to a race, 1 Cor. ix. 24-26; Phil. ii. 12—14; Heb. xii. I. It is illustrated as a warfare, Eph. vi. 10-18. It is represented as a course of self-denial, Matt. xvi. 24; 1 Cor. ix. 27. It is compared to crucifixion, Gal. v. 24. And to mortification, Col. iii. 5. The propriety of these figures may easily be shown. The Christian life is a race, in which we are required to summon every power of both body and mind to the work. It is a battle, demanding strength and courage to contend with the enemies of the soul. It is a course of self-denial, in which there must be habitual resistance to the sinful "desires of the flesh and of the mind;" of crucifixion, for the destruction of evil principles and habits is tedious and painful; and of mortification, for not only must sinful propensities be denied, but subdued. In a word, the Christian life is a controversy. It is a controversy with ourselves, the lusts of the flesh, the impurities of the imagination, and the errors of the understanding; with the world, the enticements of its riches, and pleasures, and honours; with Satan, his insinuations and temptations; and with our own hearts, their vanity, and deceitfulness, and wickedness. This is a controversy peculiar to the Christian. He only understands it. There is, indeed, a working of natural conscience in the unconverted sinner, but it is very different from the Christian warfare. The former is only a selfish feeling, excited by fear of the consequences of sin, but not hating sin; whereas the latter is the holy jealousy of a renewed mind over itself and the interests of godliness; there is the love of holiness contending against temptations to sin. The man who knows nothing of such a warfare must be a stranger to the Christian life. 4. The Divine life is represented as consisting with indwelling and remaining sin. So far as its influence extends, there is not sin, and it is thus we are to understand the saying, "whosoever is born of God, doth not commit sin."-1 John iii. 9. But its influence is not universal. Knowledge, for example, is defective, and hence there results error. Faith is weak, and hence many failures. Charity is limited, and hence there is selfishness. These are the principles of the Christian life, and so far as they prevail, there is no sin; but as far as they are defective, sin attaches to the character. It is the comfort of the Christian that Christ dwelleth in him, but it is also true that Satan has access to him. There are thus two opposing principles within him, the one called the law of the mind, and the other that of the members; the one resisting what the other attempts; the one prompting to a good action, while the other endeavours to mingle with it unworthy motives; the one prompting to an entire surrender of all we are and all we have to God, while the other clogs, and impedes, and obstructs us. Illustrations of such a contest as this may be derived from the history of any of the people of God. Abraham was full of faith, yet was often betrayed into sin. David was devoted to God, yet was he tortured by temptation. And Paul, who was one of the most exalted examples of true godliness, was yet found to exclaim "O wretched man that I am! who shall deliver me from the body of this death ?"-Rom. vii. 24. The experience of every true Christian is the same. If it is inquired, why it has pleased God to order that the Christian life shall be a warfare, many reasons may be assigned to justify it. 1. The Christian is thus taught what is in him, nor will he ever know himself until he is tried. 2. Christ is thus endeared to him, while he learns more of his grace, of the obligations under which he is laid to him, and of his own necessities. 3. He is hereby stimulated to prayer, knowing his entire dependence. 4. His graces are at the same time strengthened and advanced. See James i. 3; 1 Pet. i. 6. 7; Rom. v. 3. The sentinel who fears no foe may give himself up to an indolent repose; while, did he expect an attack from the enemy, he would watch and be prepared to resist him. And so it is with the Christian, knowing he has. many enemies to encounter, he will be on the alert to withstand them. So far, therefore, as we can see, it is wisely ordered that the Christian life should be one of controversy, for it is thereby confirmed, and advanced, and elevated. These general remarks will be sufficient for the explanation of the Christian life, of its nature, as a warfare, and we shall therefore now proceed to set forth in some particularsII. What sort of a life it is, with respect to its principles and purposes, and outward manifestation, wherein we will endeavour to represent it to be a life of penitence, and faith, and devotedness to God. 1. It is a life of penitence. We are too apt to think of repentance, as if it were necessary only to begin the Christian life, whereas it is necessary to maintain it to the end. The reason is in both cases the same, our sinfulness. We begin the service of God by repentance, because sin has attached itself to us, and we continue to repent, because sin never leaves us. And we should carefully observe, that all the exercises of repentance are diligently cultivated throughout the entire course of the divine life. It supposes a sense of sin, and this should be habitually indulged, while we learn more and more of the vileness and danger of sin. It implies a discovery of the mercy of God in Christ, and this should be cultivated, so that we may be unceasingly affected by it. There is grief in repentance, and we should be careful that we do not at any time fall into sin without being grieved for it. There is hatred of sin, and we should aim at growing in a distaste for it. There is the forsaking of sin, and we should be habitually laying it aside as we discover it in ourselves. And there is an endeavour after new obedience, so that we should never cease to struggle after doing the will of God, so far as we can know it. These are the exercises of repentance in which we should habitually engage. We should cultivate them daily and hourly. No Christian ever reached the point where he did not need them. If any thinks so, he is deceived, and he has yet to learn that the Christian life is a life of repentance. 2. It is a life of faith. Repentance arises from a contemplation of ourselves and our sins, whereas faith comes from a view of Christ and his worthiness. Like the former, the latter is necessary, not merely at the beginning of the divine life, but throughout it. And the reason is the same, that as we have never done with sin in the present life, so neither can we have done with Christ. "We walk by faith," and this supposes all the exercises of the principle. Its object is Christ, the habit of the mind being, "looking unto Jesus," looking to his power, which alone is able to deliver and sustain; to his mercy, which is ever ready to pardon and to pity; to his promises, which are suited to every case, and are full and free; to his personal glory, his mediatorial character, his finished work, his perfect righteousness, his meritorious death, his triumphant resurrection, his prevalent intercession, his spotless example, and his second coming. These are the objects on T |