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death, and counting everything besides as loss, as Oh, he is the one who enjoys these things most of dung, and casting it behind you. all; he is the only one who knows how to enjoy them. He is dead to sin, but alive to all that is godly-to all that comes from God, and all that unites him to God.

Now, after all, what does this mean? What kind of life is the Christian going to live who believes this, and who tries to live accordingly? That word "crucified" has in it something that is utterly abhorrent to our nature; and something, I will add, that may even lead to a mistake. There are some who seem to think that the Christian goes about the world as though he were nailed to a cross, that he is constantly on the rack, that he is being tortured. Some use the word "crucified" as though it implied that through Christ we are not put to death, but we are subjected to a protracted agony-" a lingering death," as it is sometimes called. Now, I think it only requires that we should read these passages on the subject to see that if you give the word "crucified" that sense--to remain in a lingering torture on the cross-the very point of the Apostle's argument is lost. He does not consider the Christian as one who is dying and not dead, but as one who has died and risen again. Of course he uses the word "crucified" because it was on the cross that Christ died. He lays no emphasis, however, upon the manner, only upon the fact of Christ's death.

But this being crucified with Christ, this dying with Christ, is only a means to an end. It is simply a way by which we reach to the life of Christ, and through the life of Christ, to the glory of God. We are dead to sin, but alive unto God. So that we are not called to a kind of "dead-and-alive" existence, as you would say. We are not half alive, half dead. We are, in Christ, altogether dead and altogether alive-alive to everything that is good, that is great, that is holy; we are dead to the world, dead to what is enmity against God, dead to what is selfish and impure, to what is mean and degrading. We are alive to God, and, being alive to God, we are alive to all that comes from God. Hear the Apostle, in the same Epistle to the Philippians: "Finally, brethren, whatsoever things are true," &c. (chap. iv. 8, 9). That is the other side of the picture. Is it not a beautiful picture, a peaceful picture, a lovely picture? Do you think a Christian's being dead to the world, crucified to the world, means that he sees no beauty in the works of God, or even of man, no glory in the sunset, no fragrance in the flower, no sweetness in the fruit, no delight in melody, no joy in the little child's prattle, no melting softness in the mother's kiss?

In connection with this, let me say that there is one word of Christ's that is often, very often, strangely misquoted. In fact, I do not know that I ever have seen it quoted except wrongly. Speak. ing of the Spirit, Christ says, "He shall glorify Me: for He shall take of mine, and shall declare it unto you. All things whatsoever the Father hath are mine; therefore said I, that He taketh of mine, and shall declare it unto you" (John xvi. 14, 15). You frequently hear the first part of the passage quoted alone, and expounded as meaning that if we are new creatures, if we have the Holy Spirit, we shall think of nothing, and speak about nothing, but Christ, the person of Christ, and the work of Christ. But what does Christ say? "All things whatsoever that the Father hath are mine: therefore said I, that He taketh of mine, and shall declare it unto you." Is not that an opening of the horizon? All things that the Father hath belong to our Saviour: and therefore it is not only when we are speaking directly of Him, of His person, or of His work, that we are glorifying Him. It is the very office of the Holy Ghost to take "all things," and to show them to us in the light of Christ, to let us see how all things belong to Christ, how all things may serve, and must serve, to glorify Christ. So that the Holy Spirit does not, as it were, shut us up in church or chapel, but He opens up for us the height and breadth of the universe, and shows Christ as the Owner of all things.

But it remains true, brethren, that we do not get to that wide and beautiful horizon-we do not get to that grand life-except through consenting to die daily to the world, to have done with it. And that is no easy matter. It will become easier as we go on consenting, as we are led further and further on, as we see the world smaller and smaller, and the unseen realities larger and more beautiful. But this is against all our natural propensities. Let no man be deceived. There are many who profess to be Christians, and who manifestly show that they have never known what it is to be crucified with Christ. Oh! yes, they are Christians; and they will not deny the doctrine that one should be crucified with Christ. But then, you remember, the cross was first stretched upon the ground before it was lifted

service of God. The world is that great line of thought and sentiment, and will and action, that is outside of God, and of communion with God.

To the world, as thus understood, we have been crucified by the death of Christ. First, for a very good reason—namely, that it was the world that put Christ to death. Would you have fellowship with one who had murdered your father? And can you have fellowship with the world-with the spirit of the world—that has killed your Saviour? Can you ?

We are, also, crucified to the world by the Cross of Christ, because, as I said, the Cross of Christ leads, through His death, right up to His resurrection. So that we stand no longer on the same platform. We say to the world, "I have nothing further to do with you." Whether the world speaks to us, against us, or for us, trying to seduce and entice us, we say, "I am dead to you." This is the best answer-the only efficient answer--to give. "I am dead to you, and therefore I am deaf to you. I am blind to you. I will not look at you. I will not see you any more than a dead man can look and see. I will not listen to your music, nor to your thunder or your threatenings, any more than a dead man can hear." That is the position we are bound to take, in Christ, towards everything worldly.

hast been crucified there. Thou hast no right to speak, and I will not listen to thee. I have nothing to do with thee."

That is practical, and the only thing that is practical at all. You must not mix this up with any other way of proceeding. You must understand that the Gospel plan is something entirely different from, and opposed to, the very best and purest and wisest plans outside the Gospel. You cannot amalgamate them. The Gospel does not say, "Now then, you are not so bad after all; don't give way; up with you!" The Gospel says, "Down with you!" The world says to Lazarus, "Cheer up, my good fellow, do not let yourself die in that fashion; you will soon be better." The Gospel says, "Die with Christ and He will raise you again." This is what we want.

Do not try, I say, to mix up the two things. You may get the semblance of victory. After all, there are good men who, apart from Christ, obtain some mastery over some evil. But there is nothing in this that really honours the power of God. The honour is rather for the man himself, and his power of will. I do not mean to say there are no imperfections in the Christian's obedience; but I say the plan and method, the principle of it, is altogether different. towards everything altogether different. It is "Die daily to sin, and you shall be made alive by the power of Christ." Do you want an example? Listen to Paul as he tells us what reason he had to glory in the world— in the best kind of world, too. For there are many kinds of worlds. When we speak of "the world," we often think of the world of fashion, and gaiety, and dissipation. Well, that is part of the world, but it is not all the world. In many a religious circle you meet with the world in the shape of ambition, and jealousy, and backbiting, and all manner of evil tempers, that are purely of the world. What are we going to do with these worldly things? We must die to them. See what the Apostle says. He had every reason to have confidence in the flesh : "Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the Church; as touching the righteousness which is in the law, found blameless." That was a great deal to say. "Howbeit, what things were gain to me these have I counted loss for Christ,” &c. (to end of Phil. iii. 2). There it is! that is being crucified with Christ. One with Christ in His

This is always the way of reasoning in the New Testament on this matter. It is not, Do this, that, and the other, and then you will be dead with Christ. It is, Ye are dead, therefore, &c. There is a remarkable passage in the Epistle to the Corinthians bearing on the point: "Know ye not that a little leaven leaveneth the whole lump? Purge out the old leaven, that ye may be a new lump, even as ye are unleavened" (1 Cor. v. 6, 7). How strange the reasoning seems! Ye are unleavened; therefore, purge out the old leaven that ye may be a new lump! Just so about being crucified with Christ; you have been crucified with Christ, and if you belong to Christ you have crucified the flesh with its affections and lusts. That is what you are; therefore be what you are. Since you are dead with Christ, you are crucified to the world; consequently you are not to put your hands to your breast to watch the beating of your own hearts, to try and feel something, or consider what you are feeling. You must look to the Cross of Christ, and say to the old man-let him protest and rage and scream as he may-" Thou

all;

death, and counting everything besides as loss, as Oh, he is the one who enjoys these things most of dung, and casting it behind you. he is the only one who knows how to enjoy them. He is dead to sin, but alive to all that is godly-to all that comes from God, and all that unites him to God.

Now, after all, what does this mean? What kind of life is the Christian going to live who believes this, and who tries to live accordingly? That word "crucified" has in it something that is utterly abhorrent to our nature; and something, I will add, that may even lead to a mistake. There are some who seem to think that the Christian goes about the world as though he were nailed to a cross, that he is constantly on the rack, that he is being tortured. Some use the word "crucified" as though it implied that through Christ we are not put to death, but we are subjected to a protracted agony-" a lingering death," as it is sometimes called. Now, I think it only requires that we should read these passages on the subject to see that if you give the word "crucified" that sense-to remain in a lingering torture on the cross-the very point of the Apostle's argument is lost. He does not consider the Christian as one who is dying and not dead, but as one who has died and risen again. Of course he uses the word " cified" because it was on the cross that Christ died. He lays no emphasis, however, upon the manner, only upon the fact of Christ's death.

cru

In connection with this, let me say that there is one word of Christ's that is often, very often, strangely misquoted. In fact, I do not know that I ever have seen it quoted except wrongly. Speak. ing of the Spirit, Christ says, "He shall glorify Me: for He shall take of mine, and shall declare it unto you. All things whatsoever the Father hath are mine; therefore said I, that He taketh of mine, and shall declare it unto you" (John xvi. 14, 15). You frequently hear the first part of the passage quoted alone, and expounded as meaning that if we are new creatures, if we have the Holy Spirit, we shall think of nothing, and speak about nothing, but Christ, the person of Christ, and the work of Christ. But what does Christ say ? "All things whatsoever that the Father hath are mine: therefore said I, that He taketh of mine, and shall declare it unto you." Is not that an opening of the horizon? All things that the Father hath belong to our Saviour: and therefore it is not only when we are speaking directly of Him, of His person, or of His work, that we are glorifying Him. It is the very office of the Holy Ghost to take "all things," and to show them to us in the light of Christ, to let us see how all things belong to Christ, how all things may serve, and must serve, to glorify Christ. So that the Holy Spirit does not, as it were, shut us up in church or chapel, but He opens up for us the height and breadth of the universe, and shows Christ as the Owner of all things.

But this being crucified with Christ, this dying with Christ, is only a means to an end. It is simply a way by which we reach to the life of Christ, and through the life of Christ, to the glory of God. We are dead to sin, but alive unto God. So that we are not called to a kind of "dead-and-alive " existence, as you would say. We are not half alive, half dead. We are, in Christ, altogether dead and altogether alive-alive to everything that is good, that is great, that is holy; we are dead to the world, dead to what is enmity against God, dead to what is selfish and impure, to what is mean and degrading. We are alive to God, and, being alive to God, we are alive to all that comes from God. Hear the Apostle, in the same Epistle to the Philippians: "Finally, brethren, whatsoever things are true," &c. (chap. iv. 8, 9). That is the other side of the picture. Is it not a beautiful picture, a peaceful picture, a lovely picture? Do you think a Christian's being dead to the world, crucified to the world, means that he sees no beauty in the works of God, or even of man, no glory in the sunset, no frag-Oh! yes, they are Christians; and they will not rance in the flower, no sweetness in the fruit, no delight in melody, no joy in the little child's prattle, no melting softness in the mother's kiss?

But it remains true, brethren, that we do not get to that wide and beautiful horizon-we do not get to that grand life-except through consenting to die daily to the world, to have done with it. And that is no easy matter. It will become easier as we go on consenting, as we are led further and further on, as we see the world smaller and smaller, and the unseen realities larger and more beautiful. But this is against all our natural propensities. Let no man be deceived. There are many who profess to be Christians, and who manifestly show that they have never known what it is to be crucified with Christ.

deny the doctrine that one should be crucified with Christ. But then, you remember, the cross was first stretched upon the ground before it was lifted

up; and they say, "Let it lie there; it is just as good." And so they lie down upon the cross. But you must not use any nails to hold them there. They will remain very quiet; you need not hurt them. By-and-by they find that the cross, after all, is rather rough and rather hard. So they get an upholsterer or two to arrange it a bit-to put a little padding behind their backs, and a cushion beneath their heads; then they think it is rather narrow, and they will have it enlarged, so that it will be of equal width everywhere, and of sufficient length to stretch oneself out comfortably. They go on repeating, however, that they are crucified with Christ. But their cross looks very much like a bed, does it not? They attend meetings, sing hymns, and are quite satisfied; while they are not crucified in the least.

Let each one examine himself. The true Cross is that on which Christ died, and there is none other. See whether you are united to Him in His death, one with Him in the likeness of His death. In that death you will find the fountain of life, of peace, of joy everlasting.

THE CHRISTIAN LIFE-A DIALOGUE.

XXI.

(Continued from page 12.) "YOUR last remark was on the use of the word 'Mortify,' and you said that in Col. iii. 5 it meant 'put to death' by a very definite act. If I understood you rightly you think that, as far as we are concerned, we are so to act under the belief that we have done with the corruptions here mentioned."

"You have rightly understood me. We are to keep to God's side in looking at this great question, not to our own. In ourselves, I repeat, we are weak, insufficient, powerless; in Him we are strong and victorious. There are two sides to this question of sin. I am to consider that I have done with it, although, alas! it has not done with me. By faith we are to reckon ourselves dead to sin, and by the same faith to grasp the power of the Resurrection life (Rom. vi. 11-14), Alive unto God through

Jesus Christ our Lord.''

"I observe, however, that this is not the only passage in which that word 'mortify' occurs. It is found in Rom. viii. 13."

"The two Greek words 'dead' and 'death' often

occur, but we will deal only with that which is used in the passage you name. It is in the present tense, and means 'make to die' as the Revisers have

rendered it. The teaching of the Word seems to be, that we be mindful of both things. Definitely cast off all things which are contrary to the free action of Christ's life in you. Live in the faith that He will keep you-but should the enemy be found lurking in the secret chambers of the heart or mind, then make that enemy to die.""

"Then you do not believe that sin has so done with you as that it may not trouble you againthat it is clear gone-as some teach?"

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"I find no warrant for such a belief. I am aware of the notion imbibed by some people that the statements in 1 John i. 7, 9' cleanseth from all sin,' and cleanse us from all unrighteousness' referring to the blood of Christ, mean entire eradication of evil. But I find in the same chapter it is declared between these two statements that, if we say we have no sin we deceive ourselves, and the truth is not in us' (ver. 8). Now, if I accept two of these statements I must accept the other. If I reject one of them I endanger the others."

"How do you account for the statement of experience made by some that the blood of Christ has so cleansed them that sin is gone?"

"I can only give you a brief reply. It may arise from the circumstance that some people, of a peculiarly quiet and amiable disposition, mingle the bright things of nature with the restraints and teachings of grace; or the progress in the Divine life, which has led them into the green and sunny pastures of the Great Shepherd's presence in a very blessed manner.

Of some, however, it is to be feared, that it may be said, they have not a full knowledge of what sin is. One of them, indeed, said to me very lately, 'I see you reckon many things as sin which I look upon only as infirmities.' Thus, the standard of God's holiness and requirements is lowered to suit the experiences of a fancied attainment. I again repeat, however, that I put no limit to God's power. It is the vessel that is so weak and so leaky, not the Fountain from which its supplies come. Let us keep on Faith's side, which is God's side, and while we shall be kept

very humble by the revealing light of His presence, we shall see how great His power is over all the foes we have to meet."

"I seem to have got to the threshold of blessing. The words of that hymn are ringing in my ears—

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Can you describe how this life of daily, hourly trust your true yoke-fellow (Matt. xi. 29). He cannot in Christ may be lived?"

"I will try, though the description will, I fear, be sadly defective, and I shall be glad of such questions as will help me."

"Do; for although I am aware that the same methods and places are not suited to all, yet as 'face answereth to face,' and 'heart to heart' in so many things, the experience of one may be helpful to many."

"Let me say, then, that, assuming that you are assured that God is no respecter of persons, but that He is willing to give to all His seeking and waiting children the same blessing, begin each day with a fresh and joyous committal of yourself to Christ as the light dawns on your waking eyelids. Those moments of communion will have their hallowing influence on all the circumstances of the day. Many are the subjects for thanksgiving which the dawning day reminds us, of. Let us think on these especially. It is the thankful heart that God loves to dwell in. The materials for thankfulness abound on every side. We have so many more of what we may reckon as blessings than of trials. Though these last are blessings, too. If in this early communion with Christ, self be daily consigned to its true place at the foot of the Cross, then are we able to make the knowledge and reception of God's will our one desire."

"Stay, for a moment. You speak of knowing and doing God's will, as though this were easy."

"Not easy in the sense to which such words are ordinarily applied; but easy to faith. The principle of self-denial is to be understood as the abandonment of self altogether. The details of this will appear as the day rolls away. It is self which stands in the way of our rising up to God's will; for this is the true expression of what it means. If we accept all that God sends through whatever channel it may come, then is the Cross cheerfully taken up, and the will of God becomes a precious gift; not only will no murmuring accompany its acceptance, but glad acquiescence and cheerful submission."

lay upon you a burden which is too heavy for you to bear. Trust yourself very definitely to Him—to His keeping power--to His guiding hand-to His directing counsel. Then as the Spirit that is in you is His Spirit-identified with Him (Rom. viii, 9, 10)—and that Spirit speaks through the Word

give time-make time-for its careful study, Whatever be your plan for reading the Word make that Word your own-in all and in every part. It is a message from God to you-of warning, of instruction, of promise.

"The difficulty I and so many find is to retain what I read all the day through."

"That arises from the want of appropriation. We appropriate to ourselves the difficulties we anticipate, the sorrow which may have come to us, the disappointments which we think await us; but we do not appropriate the promises of blessing, of joy, of victory. Let us believe that the day will be a day of blessing and anticipate it. Our Lord, by the still small voice of the Spirit, often says, 'What wilt thou that I should do for thee?' But we are too absorbed and pre-occupied to hearken, and so lose the blessing intended for us."

"How I long to live such a life!"

"Your desire is the desire of thousands, and you may live it. Let the study of the Word be accompanied by such meditation as circumstances may permit, and be followed by a short time for prayer, in its fitting attitude, and within the Vail. Forget not that the King gives audience on the throne, and that the great Intercessor is there, and further, that your interest is great at that Throne; so believe as you pray."

"This, though very blessed and hopeful, seems simple-before the door is opened which reveals what the day's encounters may be. Then courage so often fails."

"Granted; but how has it become so? Have we not forgotten the teachings and statements of our Lord in John x. If the Shepherd opens the door which leads to our daily occupations, let us not only follow, but remember that He never leaveз us.

"This must be a blessed experience, and I long We leave Him-wander from His side—and so to possess it."

"Seek it by faith. In that early morning hour each day abandon self and place yourself unreservedly in Christ's hands-to do and to suffer as He wills, and for your joy and comfort remember that He is

trouble and disappointment follow: but He never leaves us. If our early communion with Him be real, let His presence be real too - all the day through. Temptation will beset us; let us put Christ between us and the tempter, and the tempta

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