The character and condition of man in Christ, we have already partially considered. He is in a position in the great journey of his immortal being, at which he has begun to sustain new and peculiar relations to his Divine Creator. No longer an enemy to God in the spirit of his mind, he is now reconciled to Him, and his heart, is filial, affectionate, obedient, and confiding towards Him. From this position in his spiritual being, he looks back upon the different scenes through which he has passed, and forward upon other scenes still different, which are yet to come. He stands in a condition of acceptance with God, because Christ, in whom he is, is accepted. He is released forever from the punishment of sin, because Christ, who has answered for him, has borne it fully in his behalf. He is made, and shall be made forever, holy in his mind and character, because Christ, in whom he dwells, and who dwells also in him, is holy, and the fountain of holiness to His people. Of such a man we now speak. We have considered him, as at a point for useful retrospection. Some of the views which he takes, of the old things which have passed away, and of the beginnings of the things which have been made new, we have also considered.
I purpose now to speak of him, as in a state of present enjoyment.
The Holy Scriptures, in exhibiting the life of a servant of God, appear to speak in contradictions. The way in which he travels is a way of pleasantness, and a path of peace. Yet he must take up his cross, and deny himself, — he must suffer persecution, — and through much tribulation, he must enter into the kingdom of God. His condition, is a filling of barns with plenty, and a bursting out of presses with new wine; — and yet it is a renouncing of all for Christ, and a conformity to the likeness of His sufferings, who had not where to lay His head. He is riding upon the high places of the earth, as a king and a priest unto God; — he is rich, full, reigning as a king, and all things are his; and yet he is exposed to be hated of all men, — to have his name cast out as evil, — to be made the filth and the offscouring of the world, for his Master’s sake.
Here are apparently, great contradictions, in the descriptions which are given of the same object, by the one infallible Spirit of God. The reconciliation of them is easy, when we think of the vast difference which there is between the prospective view which the carnal mind takes of the things of God, before they are made the subjects of personal experience, — and the experimental view, which the spiritual mind takes of the same things, when man has tasted for himself, and seen that the Lord is gracious. The man in Christ finds no difficulty in understanding, how the path in which he walks, should be represented, as exceedingly repulsive in the view of others, and yet be at the same time, in the highest degree, attractive to himself: He is at no loss, in reconciling the necessity of actual self-denial and personal mortification, in regard to the power of sin, — with the consciousness of a pure and elevated satisfaction, in the submission of his soul to the will and commandments of God. The thoughtless and irreligious may wonder, how he can find enjoyment in his peculiar life, or what pleasure there can be in taking up a cross, and entering upon a life of voluntary unceasing conflict. But he finds the joys which he possesses, to be not only actual and abiding, but of a very high and valuable character. He considers them as enjoyments, for which, if there were no other recompense proposed, it, would be in the highest degree reasonable, to exchange all the delights which are merely earthly and sensual.
The man in Christ is happy in the consciousness of the spiritual change of mind and character, of which he has been made the subject. Amidst all his present infirmities, which no one can see so clearly as he does, he still cannot but feel, that after all, he is not what he once was. The contrast between his present state of mind, and that which marked his former period of life, shows him most clearly that he is pursuing far other objects, and deriving his pleasure from far other sources, than those which marked his purposes then. Much as he laments his want of a proper delight in God, he really finds a pleasure in religious duties and services, which was not natural to him, and which he could never before discover. Low as are still his aspirations and eagerness for heavenly things, he is conscious, that he has for them an estimation and desire, which was no native growth in his own soul, and which could have been only the gift of God. Partial as are all his views of his own unworthiness and guilt, he truly beholds a depth of sin in his own heart, which he used not to see; and he beholds it with a sorrow, which secret sin used not to produce. Faint as are all the affections which he lifts up to God his Saviour, he does exercise towards Him, a thankfulness and love, which were entire strangers to his former self.
In all these facts, he. sees evidences of a very important spiritual change in his mind and character. In them all, far as he is from what he ought to be, and from what he desires to be, his character is not what it was by nature. The consciousness of this, is a constant source of real enjoyment to his heart.It leads him to the language of unfeigned thanksgiving and praise, that such mercy has been showed to the chief of sinners; — that God has visited him with the dayspring from on high, to guide his feet into the way of peace.And he is thus encouraged to ask, that he may receive; — to run, that he may obtain; — and to hold fast and watch, that no man take his crown.
He is happy in the assurance of his pardon and acceptance with God. He does not pretend infallibly to determine this fact; — but he has a testimony of it, and a degree of certainty regarding it, which is to him a sufficient and a very abundant source of peace and comfort. He beholds the pardon of his sin, as an act of free and very distinguishing grace on the part of God. And as his chief sorrows arise from the consciousness and pressure of sin, he: can gain no peace of mind, but in the well-founded hope, that this pardoning grace has been really extended to him. He sees it, freely offered and fully secured, to every penitent., returning sinner, who shall sincerely seek it in the gracious mediation of the Lord Jesus Christ. By the sure faithfulness of God’s sacred word, it becomes therefore, the actual and certain property, of all who have thus returned to seek and to accept an offered Saviour. In his own conscious change of mind and character, he finds the witness, that he has thus come to depend upon Christ, as his only Saviour and hope. He can therefore apply to himself, the assurance of the forgiveness of sins that arepast. Faith in the word of divine promise, that it shall be done, becomes testimony in his mind, to the fact that it is done for him.
But beyond this certainty of inference from the divine promise, he has an assurance which springs up immediately within him, without the intervention of any argument from abroad. He has a peace in the reconciliation of his heart to God, — an ability to look up to God as a Father, — an humble, filial confidence, in His love and guidance, — a delight in trusting all to His grace, — a reaching of his spirit after clearer and brighter views of His perfections and love, — an affection and submission in prayer, — a pleasure in attaining a knowledge of the character and will of God, — which become a testimony of the Spirit of God to his spirit, of his pardon and acceptance with God. From this assurance, he derives abundant and precious satisfaction. The violated law has stilled its thunders, and in strains as sweet as angels use, the Gospel whispers peace. God makes him not to possess the sins of his youth. He has blotted out his transgressions as a thick cloud, and allows him no longer to be an enemy to Him, — but has transformed him into an affectionate and confiding friend. He has been washed from his guilt. He has found peace in his glorified Mediator. He is set upon the rock that is higher than himself, and he has been taught to sing a new song, even of praise to his pardoning God, his own God.
He is happy in the consciousness of his love for Christ. He needs no argument to convince him of the fact, that he really loves the Saviour, who hath bought him with His own blood. This Glorious Saviour has been received by him as his chosen and most desired friend. He is dwelling in his heart by faith, the object of his affections, his hope of glory. The same consciousness which he has, that he loves any earthly friend, he has that he loves this best of all friends. He would think it. quite unnecessary, to attempt the conviction of himself by a laboured argument, from the facts which he could gather, that he loved his parents, or wife, or children, or any dear earthly object. And he feels it to be still more unnecessary to argue himself into the belief of his real love for Christ. He is more certain of the fact, from his own consciousness, than he could make himself by any process of argument. He can say with Peter, “Lord, thou knowest all things; thou knowest that. I love thee.” His actual preference above all other things, is for Christ. His real desire and concern are for the glory of Christ. His real fellowship with a Saviour, in a state of earthly deprivations, suits his desires, and his frame of mind, far more entirely, than all earthly blessings could, without the mercy and favour of his Lord.
This consciousness of his love for Christ, gives him a pure and abiding pleasure. The divine character, which to the eye of the careless sinner presents no attraction, appears to him clothed with unqualified loveliness. The work of grace, which the carnal mind rejects with heedless unconcern, is shining before his mind, as worthy of all adoration and all acceptance. That his thoughts are not unceasingly occupied with his Glorious Redeemer, is no more an argument that he does not love Him, than the same fact would be a proof of this want of love, in regard to any of his earthly friends. He does not think of any one of them always. But when he does think of them, it is with an undissembled and undoubting feeling of affection. So when his thoughts are directed to the Saviour, it is not as an object of aversion or indifference, — but as an object of sincere desire and love. He has no feeling towards this chosen and precious Saviour but this. He could not say, “I love him not!” without the clear conviction of falsehood to himself. And in this consciousness of his love to Christ, he finds a happiness which is real and most valuable.
He is happy in a consciousness of the actual victory which the Lord Jesus is accomplishing for him. The work which the Saviour first commenced within him, in turning him from darkness to light, he finds Him still carrying on in his heart, Unholy and irritable passions are yielding to the dominion of the Prince of Peace. A love of the world, and of the things of the world, is giving place to au increased estimation and desire for the things which are above. There is still much within him, which gives him frequent and deep distress. But there has been also much done for him, which gives him unspeakable thankfulness and pleasure. And O, how real is the pleasure which he enjoys, when he is able to place his foot upon a vanquished appetite, or a conquered spirit of petulance or pride. Just as the Israelites sang their song of praise, when they saw their enemies dead upon the sea-shore, does he praise God, when he beholds the foes which have oppressed him from within, and from without, bowing their necks beneath a Saviour’s feet, and confessing Him in their submission to His power, to be Lord of all.
Temptations formerly resistless, have now to a great degree lost their power. Provocations which formerly triumphed overall his own determinations, do not, and cannot now overcome the power of Christ dwelling within him. He has a growing delight in religious duties; an increasing interest in the things which belong to his peace; a conversion more and more entire, of his cares and studies, to the great work of his soul’s salvation; an extending submission of his will in holiness to God; an enlarging conformity of his life and character to the will of God. This growth in grace gives him undoubted pleasure. It is certainly far less evident, than he desires to have it. There is far more unholiness remaining within him, than, amidst all his privileges and means of spiritual benefit, there should be. Yet, he cannot but see, that this growth in grace is real and evident. What he could not do for himself, God in infinite mercy is doing for him; overturning the habit and the influence of sin, and carrying him on from strength to strength, that unto the God of gods, he may appear in Zion.
He is happy in the habitual contemplation of the high and interesting subjects presented in the Gospel. Even an infidel was compelled to say of the history of’ our Blessed Lord, — “If Socrates died as a man, Jesus died as a God.” The mind of every serious and reflecting man, may find in the great truths of the Bible, — in the events there described, — in the characters there delineated, — in the promises there bestowed, — a majesty and glory which can be discovered nowhere else. To the truly spiritual mind, these form delightful subjects for thought. The man in Christ loves to contemplate the glories which God hath prepared for them that love Him; to meditate upon what God is, and upon what He has done for man. He finds in such contemplations, an employment and a pleasure which mark him as kindred with the skies, and which give full scope to the highest and noblest powers of his being.
“O how I love Thy law,” says the Psalmist, in reference to the Scriptures which are given by inspiration of God, and which testify especially and fully of the Saviour’s glory, “It is my meditation all the day.” The Spirit takes of the things of Christ, and shows them unto the man in Christ, — and gives him a delight in meditating upon their character, and upon his interest in them, far above any pleasure which increasing knowledge in mere earthly things can ever bestow. The Bible opens to him its treasure-house of wondrous things. He loves to follow angels in their great occupation of looking into the manifold wisdom of God, as displayed in the work of man’s redemption. The more he knows, the more he desires to know, and the more he is able to know of these unsearchable riches of grace, — for he finds no end thereof. Here is employment which is always new, and always affording the highest, and the purest pleasure. And in this, the man in Christ finds continued enjoyment.
He is happy in a simple confidence in divine protection. He looks up to God as a very present help in time of need; as a Guardian who has pledged to him his word, — “I will never leave thee, nor forsake thee.” Abiding satisfaction arises in his mind, from the recollection of the uninterrupted presence of this covenant God, around his path, and about his bed. All that he does, is known to Him. Wherever he may go, he is not, and he cannot be, beyond the reach of His inspection and care. In all his concerns, there is therefore nothing contingent or unsettled. Whatever is made a part of his experience, was previously a part of God’s great plan of :blessing for him. And though to his own dim and feeble power of vision, the future is still entirely inexplicable, — to this divine Protector it is all present, and all perfectly arranged. God knows the way that he takes, — and when he is tried by Him, it is that he may come forth as gold. O how great is this happiness, in a life of apparent. accident, and. incalculable chance, to rest, with assurance upon the divine ordinance and government, — to realize and perceive, that God is over all, and in all. By His wisdom, will and power, all things are guided, and made to work together for good to them that love Him. The man who is in Christ, is firm, and tranquil, and confident in this blessed assurance, this precious hope.
Calm in the confidence of faith,
He trusts His firm decrees,
Lies humbly passive in His hands,
And knows no will but His. It is this assurance of a divine protection and power, which enlightens his darkness, — secures him from his foes, — makes even his enemies to be at peace with him, — brings good for him out of every apparent evil, — and keeps his mind in perfect peace, because his trust is stayed on God.
These are some of the pleasures which belong to the man in Christ. They are real and permanent pleasures. They form in his heart, a source of daily joy, They lead him to be more and more thankful, for the grace which has visited him when he was far off in a sinful and hardened state of mind; and which brought him back to sit down at the feet of his beloved Lord, in the full purpose to cleave with his whole heart unto Him. They are enjoyments which depend for no part of their worth, upon the power of man’s imagination. The heart of man can conceive nothing, which can add to their substantial value. They are flowers of amaranth and gold ever blooming; — they are springs of living water ever flowing; — they are hidden treasures which unfold their value, in proportion as they are sought with diligence and desire. Perfectly confident in their own real sufficiency for man, they can say to him, “Come, taste and see that the Lord is gracious. — Come, eat of our bread, and drink of the cup which we have mingled, — that you hunger no more, and go nowhere else to draw, — for whoso chooseth us, choosethlife, and shall find the favour of the Lord,” Yet in these enjoyments, Christ is all. They arise from His favour. They depend simply upon His smile. They are enjoyed in a spiritual connection with Him. They are not to be found in separation from Him. He that hath the Saviour as his own, hath all these durable riches and enjoyments also with Him.
But to whom do these precious enjoyments belong? Are they the property of a few only? Alas, that, we should be compelled to say, of a few in fact: –but certainly not of a few of necessity, or by a divine determination. They belong to all who are in Christ; and whosoever will, is invited to come to Him, and partake of them. It is a strait and narrow way for carnal nature, yet open beyond the power of man to shut, for the awakened and penitent soul. None who come, can be cast out, nor need any mistake the path who desire to come. Jesus addresses his kind and attractive invitations to every sinner, and offers a full salvation freely to the acceptance of all. To those who are seeking their pleasures in the corrupting follies of the world, he offers in himself the joys of an eternal kingdom, and of everlasting communion with God. To those who are making gold their hope, and the fine gold their confidence, He presents everlasting gains and glory. To those who are cast down amidst. earthly disappointments, He offers a security, in which they shall not, be ashamed or confounded forever. And though He requires all to enter upon a path, which seems to the unsubdued heart, nothing but a course of painful self-denial, He assures all that they shall find it in experience, a path of peace.
My friends, these precious offers are presented to you. Can you find no attractions in the Christian’s pleasures? Is there no worth, in your estimation, in the enjoyments of the man in Christ? He does not find it so, — nor will any of you, by whom the experiment, is made. To the end of life, he feels more and more anxious that nothing should separate him from the love of Christ.Having tried for himself, all that could be found in his original state, without Christ, and the worth of the privileges which he has now received in Christ; he has no desire to go back, to make a re-exchange with sin. O, let this experience of redeemed millions be allowed to convince your judgments, and lead your minds to Christ, as your own chosen Saviour and Lord. Be assured, you will find no disappointment in Him. You will regret nothing which you have given up for His sake. You will lament no cross or burden which you assume in His service. You will be satisfied with the holy inheritance to which you have awaked, under the new-creating power of His Spirit; — finding His favour to be life, and His loving-kindness better to you than life forever. Can you not say then, —What though the path which leads to God,
Is thick with woes and troubles strewed,
Yet rather than I back would turn,
I’d wander all my days forlorn.Only, dear Lord, prepare my seat
Beneath Thy smile, and at Thy feet,
The meanest place Thy courts afford,
Will be a heaven to me, my Lord.Only secure my living crown,
And foes may hate, and friends disown;
No worldly wealth shall claim my care,
Thy presence only would I share.How gladly would I yield my breath,
And bow my willing head in death,
If Thou Thy pardoning love proclaim,
And seal my forehead with Thy name.“Behold thou art mine,” O wouldst Thou say,
How gladly would I flee away;
Keeping my Saviour’s throne in view,
And bid this fleeting world adieu.This page Copyright © 2004 Peter Wade. The Bible text in this publication, except where otherwise indicated, is from the King James Version. This article appears on the site: http://peterwade.com/.
Would you like your own copy of books by Peter Wade and other authors? Go to our Catalog.
Leave A Comment