Crucifixion with Christ 2
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B. But taking the words in a wider sense, as applicable to all the saints of God, we may lay it down as a certain truth that there are two senses in which every saint is crucified with Christ– first, representatively; secondly, experimentally. Both these senses I shall now unfold.
1. Representatively. First,then, there is a union which the Church of Christ has with her Head, which we may call a representative union; that is, there is such a union between Christ and his Church as exists between the head and its members, between the Husband and the wife; and as this is not a nominal but a real, not a dead but a living union, she has such an interest in all that he did and suffered for her sake, that she may be said to have been one with him in those acts and sufferings. Thus, when he died, she died with him; when he rose, she rose with him; when he went on high, she ascended with him; when he sat down at the right hand of the Father, she was made to sit in heavenly places with him. All these you will remember are scriptural expressions, and are meant to show us not only the intimacy of this union, but its efficacious nature; for the virtue and validity of these acts and sufferings of her glorious Head become hers in consequence of this close, and intimate, and eternal union of person and interests. In the same way, when Christ was crucified, the Church of God was crucified with him; for so intimate is their union, that when the Head was crucified, the members were crucified also. This may seem mysterious and incomprehensible. But why was Christ crucified? Was it for himself? Why did Christ suffer? Was it for his own sins? If a husband goes to jail for his wife, or dies for her, does she not mystically go with him to the prison and to the scaffold? Thus mystically and representatively, every member of Christ's body was crucified with their crucified Head.
2. Experimentally. But this is not the only, nor indeed the chief meaning of the passage before us. The apostle was speaking experimentally of the feelings of the soul– what he was daily passing through as a living member of the mystical body of Christ; for though there is a representative crucifying of all Christ's members in which all the family of God have a share, even those yet unborn, as united to him by eternal ties, this can only be made known by regenerating grace. There is, then, a being experimentally crucified with Christ, made known to the soul by the power of God; and of this felt, inward, daily, experimental crucifixion the apostle here especially speaks.
C. But you will observe, if you look at the text carefully, that the apostle uses the word "I" very much through it. And if besides this observation of the letter, you are able to read the text in the light of the blessed Spirit, and understand it experimentally for yourselves by sharing in the same gracious work upon your heart, you will also find there are two "I's" that run through the whole text, and that these two "I's" are perfectly distinct. Thus there is an "I" that is crucified, and an "I" that lives; there is an "I" not worthy of the name, which is therefore called a "not I;" that there is an "I" which lives in the flesh, and that there is an "I" which lives by the faith of the Son of God. These two "I's" are perfectly distinct in birth and being; in beginning and end; in living and dying; in thought and feeling; in word and action; in desire and movement; and they are so essentially distinct as never to unite, but to be at perpetual warfare. There is therefore, a natural "I" and a spiritual "I." These are the two "I's" which look upon us from the text; and whose life and death, history and actions, are faithfully recorded by the pen of one who know them both from daily, hourly communion. The solution of this mystery is not difficult.
Every believer carries in his bosom two distinct natures; as born of Adam, one nature which the Scripture calls the "old man;" and another which, as being born of God, the Scripture terms the "new man." The first is the natural "I," and the second is the spiritual "I;" and it is in the struggle between these two principles, the old man and the new, the fleshly "I" and the spiritual "I," that so much of the conflict in a Christian's bosom consists. How vividly has the apostle described these two "I's" and the conflict between them, in Romans 7. There we find an "I" which is "carnal, sold under sin;" an "I" which does evil, in which no good dwells; which serves the law of sin, and in which the body of death is ever present. And then we have an "I" which delights in the law of God; which consents unto it that it is good; which serves it and hates everything opposed to it; which cries out, "O, wretched man that I am," and yet thanks God through Jesus Christ. Is there one born of God who does not daily find and feel these two "I's?" Is there a living soul in which they are not ever at war?
There being then these two "I's" in every believer, the question naturally rises in our mind, which "I" is crucified with Christ– the fleshly, natural "I," or the spiritual, gracious "I?" We cannot for a moment doubt which "I" is crucified when we turn to the language of the apostle. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." (Rom. 6:6.) We have a similar light cast upon the point by another expression of the apostle in this very epistle, "Those who are Christ's have crucified the flesh with the affections and lusts." (Gal. 5:24.) And again, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." (Gal. 6:14.)
Thus we see, from God's own testimony, that it is the old man, the flesh, and the world which are crucified; so that when the apostle says, "I am crucified," he means his old Adam "I;" his worldly, his fleshly, his sinful, his selfish "I;" in a word, the whole of that native and natural "I" which he derived from our fallen parent. But let us look at these things a little more closely.
1. If we are crucified with Christ, the WORLD is to be crucified to us and we to the world. But which world is crucified, for there are two; a world without, and a world within? Can we take the outward world in our grasp and drive through it the nails of crucifixion? This we can no more do than we can embrace the globe, or drink up the Atlantic. That huge world which lies spread before our eyes is beyond our reach; out of all proportion with our grasp. But we have a worldly "I" in our bosom which is but the reflection of the great world without. For what is the world all around us but an aggregate of human hearts; a motley, mingled multitude of carnal "I's;" so that each individual is but a specimen of the whole, and the whole but a huge collection of individual specimens? It would indeed then be but lost labor to attempt to nail the outward world to the cross of Christ. This is not the task that lies before the child of grace.
His crucifixion is within. His own carnal heart, worldly spirit, proud, covetous, aspiring mind, it is, which is to be crucified with the Lord of life and glory. For it comes to this, that our worldly "I" must either reign and rule; be pampered and petted; fed and nurtured in pride and pleasure; or it must be crucified, mortified, and subdued by the power of God's grace. The apostle therefore speaks of the world being crucified to him and he unto the world. What attraction would the world, with all its pleasures and profits, have to the eyes of one dying on a cross? Or what charms could he, writhing with pain, groaning in agony, dropping blood from his hands and feet, present to the eyes of the gay and glittering world? The cross killed the world to him; the cross killed him to the world. What was a living world to a dying man? What was a dying man to a living world?
Now we cannot be literally crucified. Even if we were, that would give us no spiritual change of heart, nor cause us to be crucified with Christ. It is, therefore, not the actual body or the literal flesh– the mere outward material man which is crucified; but it is the worldly spirit in a believer's heart, the proud, selfish, carnal "I," which, by virtue first of hisrepresentative, and then by the power of his experimental crucifixion with Christ is crucified with Jesus, nailed to the cross to suffer, bleed, and die with him.
This inward crucifixion of the worldly spirit, of the natural "I," kills the believer to the world. Do you not find this in your own experience? The world without would little attract, influence, or ensnare your mind, unless you had the world within alive to it. As long then as the worldly spirit lives in you unsubdued, unmortified, uncrucified, your religion is but skin deep. A thin coat of profession may film the surface of the heart, hiding the inside from view; but the whole spirit of ungodliness is alive beneath, and as much in union with the world as the magnet with the pole, or the drunkard with his cups. But, on the contrary, if the world within be crucified by the power of Christ's cross, the world without will have little charm. And this will be in exact proportion to the life and strength of your faith and the reality of your crucifixion.
The world is ever the same; one huge mass of sin and ungodliness. That cannot be changed; that can never die. It must be you who are changed; it must be you who die to it. Now, is it not true that it is the meeting of the two worlds in one embrace, which gives the world without all its power to ensnare and entangle your feet? Let the worldly spirit be but crucified in our breast, then we shall be like the dying man who has no sympathy with the living world. The poor criminal that was nailed to the cross, dying there in agony and shame, could look down with expiring eyes upon the crowd below him, or cast his last glance on the mountains and valleys, woods and rivers of the prospect before him. Might not such a one say, "O, busy crowd! O, once fair and beauteous world! I am dying to you, and you are dying to me. O, world, where now are your fashions; where your maxims; where your lusts; where your vain and gaudy shows; where are you all, now that I am dying here upon the cross? My eyes are sinking into the shades of night. I am leaving you, and you are leaving me. Here we part, and that forever. I once loved you, and you once loved me; but there is between us now separation, enmity, and death." Is not this crucifixion? This at least is the figure of the apostle; and a most striking one, in which he represents the world as crucified to him, and himself to the world.
But you will observe that it is only by virtue of "the cross of Christ," that is, by a spiritual union and experimental communion with Christ crucified that this inward crucifixion can be really effected. There are two things whereby the inward, spiritual, and experimental crucifixion of a child of God is distinguished from that of a Papist, a Puseyite, or a Pharisee. The first is that it is by "the cross of Christ," that is, it flows from a spiritual knowledge of union with a crucified Jesus. "I am crucified with Christ." I do not crucify myself; nor does my flesh crucify my flesh. The second feature is that the whole of the old is crucified; it is not one limb, but the whole body which suffers crucifixion; as the Apostle says, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not sin." (Rom. 6:6.) In the literal crucifixion, though the nails were driven through the feet and hands, the whole body was crucified; so spiritually, though the nails may chiefly be struck through the working and moving members of the old man, yet the whole of him is crucified with them. So not only our worldly spirit, but our whole flesh, with all its plans and projects, with all its schemes, motives, and designs, is nailed to the cross; and especially our 'religious' flesh, for this is included in the "affections" of it, which are crucified. (Gal. 5:24.)
But now arises another question. Is this crucifixion with our consent, or against our consent? To this I answer that it is partly voluntary, and partly involuntary. We may illustrate this by the example of Peter. The Lord said to him, "The truth is, when you were young, you were able to do as you liked and go wherever you wanted to. But when you are old, you will stretch out your hands, and others will direct you and take you where you don't want to go." (John 21:18.) The Lord was here referring to Peter's crucifixion. Do we not see from this that Peter would shrink from being crucified, but that he would be carried to the cross against his will? Yet we read in ecclesiastical history, that when that time arrived, Peter begged of his executioners to crucify him with his head downwards, because he could not bear to die in the same posture with his crucified Lord. Thus we see in the actual, literal crucifixion of one of the Lord's most highly favored followers, there was a shrinking from the cross, and yet a submission to it. "The spirit was willing, but the flesh was weak." The natural "I" was unwilling, the spiritual "I" was willing.
So it is with us in a spiritual sense. The coward flesh rebels against, and cries out under the nails of crucifixion; but the spirit submits, and, when favored by divine help, counts itself unworthy of such an honor and such a blessing. But no man ever spiritually crucified his own flesh. This is God's work, who in so doing spares not for our crying. Perhaps we are hugging close some bosom idol, some secret lust, some rising ambition, some covetous plan, or pleasing prospect. This may be as dear to us almost as our natural life. Can we then drive through it the crucifying nails? Or if we could, would that crucify it? No. God himself must take it with his own hand, and drive through it the nails of crucifixion; yes, and so drive them through this worldly spirit, this covetous heart, this proud, unbending mind, this self-righteous, self-pleasing, self-exalting affection, this deceptive, delusive, soul-destroying, fleshly religion, that it may ever after live a dying life. It is he, not you, who thus crucifies it, that its hands can no more move to execute its designs than the hands of a man nailed upon a cross, and its feet no more walk in the plan projected than the feet of a crucified man can come down from the cross and walk abroad in the world. Here is God taking your darling schemes, your favorite projects, your anticipated delights, so that they become to you dying, bleeding, gasping objects.
Have you not again and again experienced this in providence? Have not all your airy castles been hurled down, your prospects in life blighted, your hopes laid low, your projects disappointed, in a word, all your schemes and plans to get on in life so nailed to the cross that they could move neither hands nor feet, but kept dying away by a slow, painful, and lingering death? But did you approve of all this? Very far from it; but you were in God's hands, and could not fight against his cutting strokes. Thus, then, you have a proof in yourself that your worldly schemes and projects were taken by the hand of God, contrary to your wish, for you loved them too dearly to part with them, but were as if torn from your bosom by God's relentless hand, and nailed to the cross, not by you but by him.
And yet mercy was so mingled with these dealings, and your heart was so softened by a sense of God's goodness in and under them, that there was a sweet spirit of submission given you, which mingled itself with this unwillingness, and subdued and overpowered it. Thus you were made willing in the day of his power that God should take the idols out of your bosom with his own hand; you consented generally, that they should be crucified, because by this lingering death only could the life-blood of your worldly spirit be at all drained out of your breast. For crucifixion is a gradual death which drains life and blood slowly away.
2. So with the FLESH generally, for the whole of our flesh is to be crucified; for "those who are Christ's have crucified the flesh, with its affections and lusts." And again, "If you through the Spirit do mortify the deeds of the body, you shall live." (Rom. 8:13.) To mortify means to put to death; and that death is the death of the cross. By his Spirit and grace God gives his people strength at times, to mortify and crucify the deeds of the body, with all the wretched passions and affections of the carnal mind. In this sense they do it; for he fires their soul with a holy hatred of sin, and godly resentment, what the apostle calls "indignation" and "revenge" (2 Cor. 7:11), against its movements and horrid opposition to the will and word of God. So that, in a sense, a believer's spiritual "I," under the influence of grace, drives the nails of crucifixion through his carnal "I."
Have you not felt at times that you could with your own hands take vengeance upon that dreadful flesh of yours which has been and is such a deadly foe, not only to God but to your own soul's peace? Could you not almost kill your wicked heart for being what it is? Now, as the grace to do this only flows into the soul from union to Christ as crucified for us, we are in this sense "crucified with Christ." There is no other way whereby sin can be subdued, or the flesh crucified with all its affections and lusts; so that not one, however small, however hidden, can escape the crucifying nail.
O, how blessed it is to have a view by faith of the cross of Christ; to derive strength out of that cross, so as to give up our flesh to crucifixion, yield up our bosom idols, and with our own hands crucify our darling lusts, saying to the Lord, "All these evils of my heart are sworn enemies of you– take them, Lord, and nail them to your cross, that they may not live in my bosom so as to grieve the blessed Spirit, cause you to hide your face, wound and distress my conscience, and bring me into captivity and bondage." Thus you see that this inward crucifixion is done unwillingly, and yet done willingly. The carnal "I" rebels against the cross, but the spiritual "I" submits to it, sees the will of God in it, and joins with him in the doing of it.
We may compare them, perhaps, to the two malefactors who were crucified with Christ. The one felt nothing but the outward agonies of the cross, and rebelled against it to his latest breath– this may be a figure of our fleshly "I." The other malefactor at first rebelled and blasphemed too; but when grace touched his heart and God revealed his dear Son in him, he could bless the Lord for being crucified with him, and counted it his happiest day and his dearest delight, for out of it came salvation and Paradise. I offer this, however, as a figure, not as an interpretation.
Yet we cannot but feel deeply the crucifying nails, and cry out under them; but the Lord will not spare for our crying. The Lord has no compassion for our sins, though he has compassion upon our persons. As he would not take his dear Son from the cross, though as a Father he pitied him, so he may pity you as a child (Psalm. 103:13), yet not spare your lusts.
The crucifixion of self is indispensable to following Christ, as he himself said– "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." The criminal always carried his own cross. To take up the cross, then, is to be crucified by being affixed to it. What is so dear to a man as himself? Yet this beloved self is to be crucified. Whether it be proud, or ambitious, or selfish, or covetous, or, what is harder still, religious self– that dear, idolized creature, which has been the subject of so much fondling, petting, pampering, nursing, to part with which is to part with our very natural life– this fondly loved self has to be taken out of our bosom by the hand of God, and nailed to Christ's cross.
Now what can compensate us for this pain and this sacrifice? Nothing that earth can give. But there is a most blessed compensation which earth never dreamt of, but which is the special gift of heaven. And this compensation begins here below; for as the child of grace is thus experimentally crucified with Christ, the benefits of Christ's cross begin to flow into his soul. Pardon through his blood; peace through his sacrifice; communion and fellowship with him in his dying love; power over sin; victory over the world; subjugation of his lusts, and the subduing of his iniquities, become more or less experimentally tasted, felt, and realized. For as the soul is thus crucified with Christ, and the flesh nailed to his cross, power passes over from the cross into the soul, to give us victory over self; for "this is the victory that overcomes the world, even our faith." And faith in whom? In Jesus as the Son of God, who came "by water and blood"– the blood to cleanse and the water to sanctify. (1 John 5:4, 6.) How deep, how blessed is the mystery that Christ is of God made unto us "sanctification," as well as "righteousness" (1 Cor. 1:30); and that the same grace which pardons sin also subdues it! Who of you can say, "I am crucified with Christ?" Blessed is such a man! Blessed is such a crucifixion!
III. The CONSEQUENCE of this crucifixion with Christ; which is not, as we should expect, death, but rather life. But the apostle goes on to add, as I proposed to show in the third pace, "Nevertheless I live." One would think at first sight that this crucifixion would be his death. To be crucified with Christ! to have everything that the flesh loves and idolizes put to death! How can a man survive such a process? In the same way as the three children cast into the furnace were not burnt by the fire. Crucifixion is not death but life to a child of God. This made the apostle say, "Nevertheless I live." But what "I?" I have shown you that there is a twofold I in the Christian's bosom– the old Adam "I" and the new Adam "I," the carnal "I" and the spiritual "I;" and I have also shown you that it is the old Adam "I" which is crucified with Christ. But as this old Adam "I" is crucified, it is not that "I" which lives, but the spiritual "I;" for the death of the carnal "I" is the life of the spiritual "I." As the old man is put off, the new man is put on; as the world, sin, and self are crucified, subdued, and subjugated by the power of the cross, the life of God springs up with new vigor in the soul. The believing "I," the hoping, the loving, the praying, the watchful, the broken, the contrite, the humble, in a word, the new "I" lives in proportion as the natural "I" is crucified by the grace of God.
Here then, is the mystery, and here is the grand, distinguishing difference between the living saint of God and the dead in sin or the dead in profession. It is death to a worldly man to take the world out of his breast. Here is a man immersed in business, whose whole heart is in it night and day. Let him get into difficulties, become a bankrupt, ruin himself and his family, be arrested for debt, and shut up in prison; the man dies of a broken heart. Here is another whose whole heart is in his money– it is his idol, his god, his all. Maddened by the lust of gain, he speculates to a large amount. A crash comes; down he goes; and what is his end? He puts a pistol to his head, or drinks a vial of deadly poison, and dies in a wasteland. Take another man living in drunkenness, lust, and every other vile abomination. Put him into a penitentiary; shave his head, and feed him with bread and water. He dies from the mere misery of life. Life's pleasures are gone. He only lived for them. Take them away, and he dies for lack of them.
Take another person. It shall this time be a lady– full of the world, its fashions, its pleasures, its amusements, its company, its enjoyments. Take away from her those delights of her vain heart; her fine dresses, her admirers, her youthful attractions– the woman is miserable; she dies, if not literally yet inwardly, of vexation and disappointment.
But let the world, sin, self, and all that he loves by nature be taken from a child of God. Does he die? Die? What, he die? No; just the contrary. He lives all the more for now he lives more unto the Lord. How martyrs in prison have blessed and praised God. A dungeon did not kill their inward life. Being taken out of the world and shut up in a dark prison was not their death, for the world was not their life. They only enjoyed more of the sunlight of God's face. Look at Christians on their death bed, when the world with all its gaudy shows is shut out. Does this kill them? Do they not rather live all the more unto God; so that the more the world is shut out, and the more that self is put under their feet, the more they feel a holy joy, a quiet, tranquil contentment, such as God alone is pleased to shower down upon their breast? Just, then, in proportion as the world and the flesh, sin and self, are crucified, does the life of God spring up in the soul of those who fear God. It was this divine life springing up within which made the apostle say– and can we not sometimes echo back his words? "Nevertheless I live."
Here, then, is the great secret of vital godliness that the Christian lives most within, when everything dies most without; that the more that nature fades, the more grace thrives; the more that sin and self, and the world are mortified, the more do holiness and spirituality of mind, heavenly affections and gracious desires spring up and flourish in the soul. O! blessed death! O! still more blessed life!
IV. Selfhas no hand in this divine life. But to come to our next point– in order to discard all idea that he could do all or any of this– that he had any innate strength or power to carry on this blessed work in his own soul– to dispossess us of any such opinion of his own strength or holiness, he tells us in the most pointed language, "Yet not I, but Christ lives in me." "O," he would say, "look not at Paul; take not your measure of him as if he were able to do these things in his own strength. Look not at him, but at Christ; in him Paul lives, it is true; but not in his own life, but in Christ's. He fights against sin and self; not however in his own strength, but in Christ's. He stands righteous before God. Not however in his own righteousness, but Christ's. He has both will and action; yet neither is his own, but Christ's; for Christ works in him both to will and to do his good pleasure." This made the apostle say "Not I." It could not be his natural "I," for that was crucified; and he even disclaims any part of the work as done by his spiritual "I;" for though that lived, yet, it only lived by Christ living in it.
But how it may be asked, does Christ live in a believer's soul? By his Spirit and grace; by being formed in his heart, the hope of glory; by blessing the soul with his presence and power; by communicating and shedding abroad his love. Thus, it is not the believer, but the Spirit of Christ in him, by which he lives unto God. Do you not find this true in your daily experience? If we pray with any life or feeling in our soul, with any access to a throne of grace, or obtain any answer; it is not we that pray– it is the Spirit of God praying in us. If I preach anything that may instruct, comfort, or edify your soul, or write anything that may be blessed to build up the Church of God on our most holy faith; it is not I, but the Spirit of God that speaks in me, and guides my pen. How else could I, or any other man, be made a blessing to the church of God? It is not my abilities or learning, but the dew and unction of the blessed Spirit resting upon me, which glorifies God or edifies the church.
Or take me as a private Christian. If I repent of my sins, it is not I who repents, but the Spirit of God giving me repentance. If I believe in the Lord of life and glory, it is not I who believes, but the Lord giving me faith by his holy Spirit. If I watch, he must watch in me; if I live to his praise, he must live in me; if I act for his honor, he must act in me; if I enjoy his presence, it is he who must communicate a sense of that presence to my heart. So it is not I, but Christ himself who lives in me. O blessed guest! O gracious inhabitant!
Who that fears God would not have such a blessed inhabitant ever to dwell in his bosom? And who that has had him once does not long again and again for his sweet presence, and to experience renewed and repeated manifestations of his love? It is true that those are rare seasons; but the Lord never leaves the heart into which he has ever come. If you have not the felt presence, you are longing for it; and these longings, breathings, and desires manifest more or less of his power and presence. You will also find from time to time how secretly and yet how blessedly the Lord will come into the soul. He will come sometimes in a word of promise; sometimes in a look of love; sometimes in a sweet smile; sometimes in a soft whisper; sometimes in a heavenly touch. How he will melt at one time your heart into sorrow for sin; how he will at another time encourage you with a word when much cast down; how he will shine upon your soul when it walks in thick darkness; how he will renew your life that seems almost gone, and revive your spirit. And as you will thus find your dependence upon him for every spiritual breath and for every gracious desire, you will learn that it is not you who lives, but Christ who lives in you.
V. But to come to our last point, the nature of this life. "The life which I now live in the flesh, I live by faith in the Son of God." It is a life still "in the flesh," with all the infirmities, with all the frailties, all the sins, and all the sorrows of a body of sin and death; a life in the flesh and therefore surrounded with everything that belongs to the flesh. And yet though a life in the flesh, not a life of the flesh, but a spiritual life in a body of sin and death. Christ in the heart the hope of glory; and yet the heart deceitful above all things and desperately wicked. What a mystery of grace is this! That so holy a guest should take up his abode in the breast of a polluted sinner, and yet not partake of the sinner's pollution; should work in him by his Spirit and grace, and yet keep himself free from all the sinner's filth and folly.
The great blessedness of a believer here below is that he lives a life of faith in the Son of God. But how can he do this unless he has had a believing view of the Son of God as having loved him, and given himself for him, as having risen from the dead, and to be now ever living at God's right hand to make intercession for him? It is, then, as he is pleased to send his Spirit down into his heart to testify of his grace, and to draw up faith, and hope, and love, and every sweet affection to center in himself that he lives a life of faith upon him. "Because I live," says the Lord, "you shall live also;" and we live because he is "the resurrection and the life." Thus as Jesus lives at God's right hand, he lives also in the believer's soul; and as he sends his Spirit down into the believer's heart, and draws his faith and hope and love to himself, he enables him to live a life of faith upon him as the Son of God.
Viewing the Son of God at the right hand of the Father, he looks to him for the supply of all his needs. He sees him at one time a kind God in providence; he views him at another as a most blessed and suitable Savior in grace; he looks sometimes to his atoning blood as cleansing from all sin; to his glorious righteousness as his only justifying robe; and to his heavenly love as the sweetest balm that God can shed abroad in his heart. He desires from time to time to have fellowship and communion with the Son of God; to be conformed to his suffering image here below, that he may be conformed to his glorified image above. It is in this way he comes up out of the wilderness, leaning upon Christ as his beloved. By his super-abounding grace he is recovered and restored from his innumerable slips and falls and backslidings; by his gracious renewings, his youth is renewed like the eagle's; and thus day by day, as the blessed Spirit works in his soul both to will and to do of his good pleasure, he lives by the faith of the Son of God. And as all this can only be done by the power of faith, by faith he lives, by faith he acts; by faith he walks; faith being the grand moving principle of every action of his soul, and the uniting chain that links his soul to the Son of God upon his heavenly throne. Thus living a life of faith upon the Son of God, he receives out of this fullness grace for grace; and by God's help and strength eventually dies in him, and rising up to the glorious mansions of light, lives with him to all eternity!
Now this is a feeble sketch of the life of a Christian; what we must know something of in our own souls, before we can really believe ourselves to be saints of the living God, by the testimony of the Spirit in our breast. We have to confess that we come painfully short in many of these things; and yet we have every reason to praise the Lord if he has put any measure of this experience into our breasts, for where he has begun that good work he will surely perform it until the day of Jesus Christ.
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