The New Testament writers, and not least the Apostle Paul, are wont to bring out their conception of the true Christian life by setting it vividly in contrast with the life of the unspiritual man. They seem to say: "If you really mean to say No to the one, and Yes to the other, be sincere and thorough: compromises are not possible here." So 1 Tim. vi.

10: "The love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of G.o.d," etc. Or Jude 18: "mockers, walking after their own unG.o.dly l.u.s.ts. These are they who separate themselves, sensual, having not the Spirit. But, ye beloved," etc. Here in like manner the course of worldliness and self-pleasing life is sketched in concrete instances, that its sin and shame may be felt, and that by contrast the true calling of a Christian may be discerned and may be impressed on the disciples.

It may be taken as certain that the Apostle is not speaking of mere Jews or mere heathen. He is speaking of professing Christians, whose practical life belied their profession. In general they are enemies of the cross of Christ; that is the first thing he thinks fit to say of them. And here it may be asked whether the Apostle has in view, if not Jews, yet the Judaising faction about which he had already said strong things in the beginning of this chapter. Some have thought so; and it must be owned that antagonism to the cross, ignorance of its virtue, and antipathy to its lessons, is exactly what the Apostle was wont to impute to those Judaisers; as may be seen in the Epistle to the Galatians, and in other Pauline writings. But it is preferable, as has been already indicated, to take it that the Apostle has turned from the particular issue with those Judaisers; and having been led to declare emphatically what the life of Christianity was in his own experience and practice, he now sets this life in Christ not merely against the religion of the Judaisers, but in general against all religion which, a.s.suming the name of Christ, denied the power of G.o.dliness; which meddled with that worthy name, but only brought reproach upon it. It is quite possible indeed that here he might have in view some of the Judaisers also; for there was a sensual side of popular Judaism which might be represented also among the Judaising Christians. But it is more likely that the Apostle's eye is turning mainly to another cla.s.s of persons. It seems that in the early Churches, especially perhaps at the time when the later Epistles were written, a recognisable tendency to a loose and lawless Christianity was finding representatives. Warning against these was needed; and they embodied a form of evil which might serve to show the Philippians, as in a mirror, the disaster in which an idle, self-satisfied, vainglorious Christianity was like to land its votaries.

What first strikes the Apostle about them is that they are enemies of the cross of Christ. One asks, Does he mean enemies of the doctrine of the cross, or of its practical influence and efficiency? The two are naturally connected. But here perhaps the latter is princ.i.p.ally intended. The context, especially what follows in the Apostle's description, seems to point that way.

When Christ's cross is rightly apprehended, and when the place it claims in the mind has been cordially yielded, it becomes, as we see in the case of Paul himself, a renovating principle, the fountain of a new view and a new course. That immense sacrifice for our redemption from sin decides that we are no more to live the rest of our time in the flesh to the l.u.s.ts of men (1 Peter iv. 1). And that patience of Christ in His lowly love to G.o.d and man under all trial, sheds its conclusive light upon the true use and end of life, the true rule, the true inspiration, and the true goal. So regarded, Christ's cross teaches us the slender worth, or the mere worthlessness, of much that we otherwise should idolise; on the other hand, it a.s.sures us of redemption into His likeness, as a prospect to be realised in the renunciation of the "old man"; and it embodies an incomparable wealth of motive to persuade us to comply, for we find ourselves in fellowship with Love unspeakable.

Under this influence we take up our cross; which is substantially the same as renouncing or denying ourselves (Matt. xvi. 24) carried practically out. It is self-denial for Christ's sake and after Christ's example, accepted as a principle, and carried out in the forms in which G.o.d calls us to it. This, as we have seen, takes place chiefly in our consenting to bear the pain involved in separation from sin and from the life of worldliness, and in carrying on the war against sin and against the world. It includes rejection of known sin; it includes watchfulness and discipline of life with a view to life's supreme end; and so it includes prudential self-denial, in avoiding undue excitement and over-absorbing pleasure, because experience and G.o.d's word tell us it is not safe for our hearts to be so "overcharged" (Luke xxi. 34). This cross in many of its applications is hard. Yet in all its genuine applications it is most desirable; for in frankly embracing it we shall find our interest in salvation, and in the love which provides it, brought home with comfort to our hearts (1 Peter iv. 14).

It seems, then, that there are professing Christians who are enemies of the cross of Christ. Not that it is always an open and proclaimed hostility; though, indeed, in the case of those whom Paul is thinking of, it would appear to have revealed itself pretty frankly. But at all events it is a real aversion; they would have nothing to do with the cross, or as little as they may. And this proves that the very meaning of salvation, the very end of Christ as a Saviour, is the object of their dislike. But in Christianity the place of the cross is central. It will make itself felt somehow. Hence those who decline or evade it find it difficult to do so quietly and with complacency. Eventually their dislike is apt to be forced into bitter manifestation. They begin, perhaps, with quiet and skilful avoidance; but eventually they become, recognisably, enemies of the cross, and their religious career acquires a darker and more ominous character.

It is, however, an interesting question, What draws to Christianity those who prove to be enemies of the cross? Nowadays we may explain the adhesion of many such persons to Christian profession by referring to family and social influences. But we can hardly set much down to that score when we are thinking of the days of Paul. It cannot be doubted that some persons were then strongly drawn by Christianity, who did not prove amenable to its most vital influence. And that may persuade us that the same phenomenon recurs in all ages and in all Churches. For different minds there are different influences which may operate in this way. Intellectual interest may be stirred by the Christian teachings; the sense of truth and reality may be appealed to by much in the Christian view of men and things; there may be a genuine satisfaction in having life and feelings touched and tinged with the devout emotions which breathe in Christian worship; there may be a veneration, real as far as it goes, for some features of Christian character, as set forth in Scripture and embodied in individual Christians; and, not to dwell on mere particulars, the very goodness of Christian truth and life, which a man will not pay the cost of appropriating to himself, may exert a strong attraction, and draw a man to live upon the borders of it. Nay, such men may go a good long way in willingness to do and bear for the cause they have espoused. Men have run the risk of loss of life and goods for Christianity, who have yet been shipwrecked on some base l.u.s.t which they could not bring themselves to resign. And who has not known kindly, serviceable men, hanging about the Churches with a real predilection for the suburban life of Zion,--men regarding whom it made the heart sore to form any adverse judgment, and yet men whose life seemed just to omit the cross of Christ?

In the case of those whom Paul thinks of there was no room for doubt as to the real nature of the case; and therefore the Apostle cannot too emphatically bring it out. He puts first the most startling view of it.

Their end is destruction. Not salvation, but destruction is before them, although they name the name of Christ. Destruction is the port they are sailing for: that is the tendency of their whole career. Their place must be at last with those on whom the day of the Lord brings sudden destruction, so that they shall not escape. Alas for the Christians whose end is destruction!

"Their G.o.d is their belly." Their life was sensual. Most likely, judging from the tone of expression, they were men of coa.r.s.e and unblushing indulgence. If so, they were only the more outstanding representatives of the sensual life. The things which delight the senses were for them the main things, and ruled them. They might have intellectual and aesthetic interests, they might own family and social connections, they certainly did attach importance to some religious views and some religious ties; but the main object of their life was to seek rest and content for those desires which may have rest apart from any higher exercise or any higher portion. Their life was ruled and guided by its lower and sensual side. So their belly was their G.o.d. Yet they claimed a place in the Christian fellowship, in which Christ has revealed G.o.d, and has opened the way to G.o.d, and brings us to G.o.d. But their thoughts ran, and their plans tended, and their life found its explanation, _bellywards_. This was _their_ G.o.d. Their trust and their desire were placed in the things which the flesh appreciates. These they served, and of these they took on the likeness. They served not the Lord Jesus Christ, but their own belly. One cannot think of it, without grave questions as to the direction in which life preponderates. That would seem to indicate our G.o.d. One does not severely judge "good living." And yet what may "good living" denote in the case of many a professing Christian? In what direction do we find the tides of secret and unrestrained thought setting?

And they glory in their shame. In this Epistle and elsewhere, one sees the importance attached by the Apostle to that which a man glories in, as marking his character. For himself, Paul gloried in the cross of Christ: he counted all things but loss for the knowledge of Christ. And these men also were, or claimed to be, in Christ's Church, in which we are taught to rate things at their true value and to measure them by the authentic standard. But they gloried in their shame. What they valued themselves upon; what they inwardly, at least, rejoiced in, and applauded themselves for; what they would, perhaps, have most cheerfully dwelt upon in congenial company, were things of which they had every reason to be ashamed--no doubt, the resources they had gathered for the worship of this G.o.d of theirs, and the success they had had in it. For example, such men would inwardly congratulate themselves on the measure in which they were able to attain the kind of satisfaction at which they aimed. They gloried in the degree in which they succeeded in bringing about a perfect accommodation between themselves and the objects which sense alone appreciates, and in producing a harmonious and balanced life, set on that key. Really, it should have been to them a cause of grief and shame to find themselves succeeding here, and failing in attaining a right relation to Christ and to the things of G.o.d's kingdom, to righteousness, G.o.dliness, faith, love, patience, meekness. So they gloried in their shame. This was seen in their lives. Alas, is there no reason to fear that when the thoughts of all hearts are revealed, too many whose lives are subject to no obvious reproach shall be found to have lived an inward life of evil thought, of base desire, of coa.r.s.e and low imagination, that can only rank in the same cla.s.s with these--men whose whole inward life gravitates, and gravitates unchecked, towards vanity and l.u.s.t?

In a word, their character is summed up in this, that they mind earthly things. That is the region in which their minds are conversant and to which they have regard. The higher world of truths and forces and objects which Christ reveals is for them inoperative. It does not appeal to them, it does not awe them, it does not govern them. Their minds can turn in this direction on particular occasions, or with a view to particular discussions; but their bent lies another way. The home of their hearts, the treasure which they seek, the congenial subjects and interests, are earthly.

Since this whole description is meant to carry its lesson by suggestion of contrast, the clause last referred to brings powerfully before us the place to be given to the spiritual mind in our conception of a true Christian life. In the eighth chapter of the Epistle to the Romans we are told that to be carnally minded--or the minding of the flesh--is death, but the minding of the spirit is life and peace. Care, therefore, is to be taken of our thoughts and of our practical judgments, so that they may be according to the spirit. Effort in this direction is hopeful effort, because we believe that Christ grants His Spirit to hallow those regions of the inward man by His illuminating and purifying presence. It cannot be doubted that many lives that were capable of yielding much good fruit, have been frittered away and wasted through indulged vanity of thought. Others, that are methodical and energetic enough, are made sterile for Christian ends by the too common absence or the too feeble presence of the spiritual mind. It is not altogether direct meditation on spiritual objects that is here to be enforced. That has its important place; yet certainly, frank converse with the whole range of human interests is legitimately open to the Christian mind.

What seems to be essential is that, through all, the regard to the supreme interests shall continue; and that the manner of thinking and of judging, the modes of feeling and impression, shall keep true to faith and love and Christ. The subject recurs in another form at the eighth verse of the following chapter.

Probably, as was said, the Apostle is speaking of a cla.s.s of men whose faults were gross, so that at least an Apostolic eye could not hesitate to read the verdict that must be pa.s.sed upon them. But then we must consider that his object in doing this was to address a warning to men to whom he imputed no such gross failings; concerning whom, indeed, he was persuaded far other things, even things that accompany salvation; but whom he knew to be exposed to influences tending in the same direction, and whom he expected to see preserved only in the way of vigilance and diligence. Outstanding failures in Christian profession may startle us by their conspicuous deformity; but they fail to yield us their full lesson unless they suggest the far finer and more subtle forms in which the same evils may enter in, to mar or to annul what seemed to be Christian characters.

The protest against the cross is still maintained even in the company of Christ's professed disciples. But this takes place most commonly, and certainly most persuasively, without advancing any plea for conduct grossly offensive, or directly inconsistent with Christian morals. The "enemies of the cross" retreat into a safer region, where they take up positions more capable of defence. "Why have a cross?" they say. "G.o.d has not made us spiritual beings only: men ought not to attempt to live as if they were pure intelligences or immaterial spirits. Also, G.o.d has made men with a design that they should be happy; they are to embrace and use the elements of enjoyment with which He has so richly surrounded them. He does not mean us to be clouded in perpetual gloom, or to be on our guard against the bright and cheering influences of the earth. He has made all things beautiful in their time; and He has given to us the capacity to recognise this that we may rejoice in it. Instead of scowling on the beauty of G.o.d's works, and the resources for enjoyment they supply, it is more our part to drink in by every sense, from nature and from art, the brightness, and gladness, and music, and grace. Let us seek, as much as may be in this rough world, to have our souls attuned to all things sweet and fair."

There is real truth here; for, no doubt, it lies in the destiny of man to bring the world into experience according to G.o.d's order: if this is not to be done in ways of sin and transgression, it is yet to be done in right ways; and in doing it, man is designed to be gladdened by the beauty of G.o.d's handiwork and by the wealth of His beneficence. And yet such statements can be used to shelter a life of enmity to the cross, and they are often employed to conceal the more momentous half of the truth. As long as the things of earth can become materials by means of which we may be tempted to fall away from the Holy One, and as long as we, being fallen, are corruptly disposed to make idols of them, we cannot escape the obligation to keep our hearts with diligence. So long, also, as we live in a world in which men, with a prevailing consent, work up its resources into a system which shuts G.o.d and Christ out; so long as men set in motion, by means of those resources, a stream of worldliness by which we are at all times apt to be whirled away,--so long every man whose ear and heart have become open to Christ will find that as to the things of earth there is a cross to bear. For he must decide whether his practical life is to continue to accept the Christian inspiration. He must make his choice between two things, whether he will princ.i.p.ally love and seek a right adjustment with things above, with the objects and influences of the Kingdom of G.o.d, or whether he will princ.i.p.ally love and seek a right, or at least a comfortable adjustment with things below. He must make this choice not once only, but he must hold himself at all times ready to make it over again, or to maintain it in reiterated applications of it. The grace of Christ who died and rose again is his resource to enable him.

Every legitimate element of human experience, of human culture and attainment, is, doubtless open to the Christian man. Only, in making his personal selection among them, the Christian will keep sight of the goal of his high calling, and will weigh the conditions under which he himself must aim at it. Still every such element is open; and all legitimate satisfaction accruing to men from such sources is to be received with thankfulness. Let all this be recognised. But Christianity, by its very nature, requires us to recognise _also_, and _in a due proportion_, something else. It requires us to recognise the evil of sin, the incomparable worth of Christ's salvation. Along with these things, duly regarded, let all innocent earthly interests take their place. But if we are conscious that as yet we have very incompletely established the right proportionate regard, is it any wonder if we are obliged to keep watch, lest the treacherous idolatry of things seen and temporal should carry us away,--obliged to accept the cross? We are obliged; but in the school of our Master we should learn to do this thing most gladly, not by constraint, but of a ready mind.

The ideal life on earth no doubt would be a life in which all was perfectly harmonised. The antagonism of the interests would have pa.s.sed away. Loyalty and love to G.o.d's kingdom and to His Son would embody themselves in all human exercise and attainment as in their proper vesture, each promoting each, working together as body and soul. There are Christians who have gone far towards this attainment. They have been so mastered by the mind of Christ, that while, on the one hand, they habitually seek the things above, on the other hand there is little trace of bondage or of timorousness in their att.i.tude towards the bright aspects of earthly experience. Some of them were happily carried in early days into so clear a decision for the better part; some emerged later, after conflict, into so bright a land of Beulah, that they find it easy, with little conflict and little fear, to take frank use of forms of earthly good which other Christians must treat with more reserve.

This is one of the reasons why we must not judge one another about these things; why we must not lay down absolute rules about them; why even our recommendations must be provisional and prudential only. It is at the same time a reason for the more fidelity in each of us towards himself, to see that we do not trifle with the great trust of regulating our own life. It is possible to give to G.o.d and to Christ a recognition which is not consciously dishonest, and yet to fail in admitting any deep and dominant impression of the significance of Christ's redemption for human life. So the heart is yielded, the time is surrendered, the strength is given to attractive objects, which are not indeed essentially immoral, but which are suffered to usurp the heart, and to estrange the man from Christ. Such persons prove enemies of the cross of Christ: they mind earthly things.

Since the earthly side of human life, with its sorrow and joy, its work and its leisure, is legitimate and inevitable, questions arise about adjusting details. And in particular, those who retain a relation to Christianity while they cherish a worldly spirit, take a delight in raising questions as to the forms of life which are, or are not, in harmony with Christianity, and as to whether various practices and indulgences are to be vindicated or condemned. It is a satisfaction to persons of this sort to have a set of fixed points laid down, with respect to which, if they conform, they may take the credit of doing so, and if they rebel, they may have the comfort of feeling that the case is arguable: as indeed these are often matters upon which one may argue for ever. Now what is clearly prohibited or clearly warranted in Scripture, as permanent instruction for the Church, must be maintained. But beyond that point it is often wisest to refuse to give any specific answer to the questions so raised. The true answer is, Are you a follower of Christ? Then it is laid on your own conscience, at your own responsibility, to answer such questions for yourself. No one can come in your place. You must decide, and you have a right to decide for yourself, what course is, for you, consistent with loyalty to Christ and His cross. Only it may be added, that the very spirit in which one puts the question may be significant. One who minds earthly things will put the question in one way; one whose citizenship is in heaven, in another.

And the answer which you attain will be according to the question you have put.

_OUR CITY AND OUR COMING KING._

"For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory, according to the working whereby He is able even to subject all things unto Himself."--PHIL. iii. 20, 21 (R.V.).

CHAPTER XVI.

_OUR CITY AND OUR COMING KING._

To live, amid the things of earth, and in constant converse with them, a life in the power of Christ's resurrection, and in the fellowship of His sufferings, was the Apostle's chosen course; in which he would have the Philippians to follow him. For a moment he had diverged to sketch, for warning, the way of the transgressors, who spend their lives intent on the things that pa.s.s away. Now he brings the argument to a close, by once more proclaiming the glory of the high calling in Christ. As the Christian faith looks backward to the triumph of Christ's resurrection, and to the meekness of His suffering, and receives its inspiration from them, so also it looks upward, and it looks forward. It is even now in habitual communion with the world on high; and it reaches on towards the hope of the Lord's return.

"Our citizenship is in heaven." The word here used (comp. i. 27) means the const.i.tution or manner of life of a state or city. All men draw much from the spirit and laws of the commonwealth to which they belong; and in antiquity this influence was even stronger than we commonly find it to be in our day. The individual was conscious of himself as a member of his own city or state. Its life enfolded his. Its inst.i.tutions set for him the conditions under which life was accepted and was carried on. Its laws determined for him his duties and his rights. The ancient and customary methods of the society developed a common spirit, under the influence of which each citizen unfolded his own personal peculiarities.

When he went forth elsewhere he felt himself, and was felt to be, a stranger. Now in the heavenly kingdom, which had claimed them and had opened to them through Christ, the believers had found their own city; and finding it, had become, comparatively, strangers in every other.

A way of thinking and acting prevails throughout the world, as if earth and its interests were the whole sphere of man; and being pervaded by this spirit, the whole world may be said to be a commonwealth with a spirit and with maxims of its own. We, who live in it, feel it natural to comply with the drift of things in this respect, and difficult to stand against it; so that separation and singularity seem unreasonable and hard. We claim for our lives the support of a common understanding; we yearn for the comfort of a system of things existing round us, in which we may find countenance. It was urged against the Christians of the early ages that their religion was unsocial--it broke the ties by which men held together; and doubtless many a Christian, in hours of trial and depression, felt with pain that much in Christian life offered a foundation for the reproach. On the other hand, those who, like the enemies of the cross, refer their lives to the world's standard, rather than to Christ's, have at least this comfort, that they have a tangible city. The world is their city: therefore also the prince of it is their king. But the Apostle, for himself and his fellows, sets against this the true city or state--with its more original and ancient sanctions; with its more authoritative laws; with its far more pervading and mighty spirit, for the Spirit of G.o.d Himself is the life which binds it all together; with its glorious and gracious King. This commonwealth has its seat in heaven; for there it reveals its nature, and thence its power descends. We recognise this whenever we pray, "Thy will be done in earth as it is in heaven." This, says the Apostle, is our citizenship. The archaism of the Authorised Version, "Our conversation" (that is, our habitual way of living) "is in heaven," expresses much of the meaning; only the "conversation" is referred, by the phrase employed in the text, to the sanctions under which it proceeds, the august fellowship by which it is sustained, the source of influence by which it is continually vitalised. Our state, and the life which as members of that state we claim and use, is celestial. Its life and strength, its glory and victory, are in heaven. But it is ours, though we are here on earth.

Therefore, according to the Apostle, the standard of our living, and its sanctions, and its way of thinking and proceeding, and, in a word, our city, with its interests and its objects, being in heaven, the earnest business of our life is there. We have to do with earth constantly and in ways most various; but, as Christians, our way of having to do with the earth itself is heavenly, and is to be conversant with heaven. What we mainly love and seek is in heaven; what we listen most to hear is the voice that comes from heaven; what we most earnestly speak is the voice we send to heaven; what lies next our heart is the treasure and the hope which are secure in heaven; what we are most intent upon is what we lay up in heaven, and how we are getting ready for heaven; there is One in heaven whom we love above all others; we are children of the kingdom of heaven; it is our country and our home; and something in us refuses to settle on those things here that reject the stamp of heaven.

Does this go too high? Does some one say, "Something in this direction attracts me and I reach out to it, but ah! how feebly"?--then how strongly does the principle of the Apostle's admonition apply. If we own that this city rightfully claims us, if we are deeply conscious of shortcoming in our response to that claim, then how much does it concern us to allow no earthly thing that by its own nature drags us down from our citizenship in heaven.

It is in heaven. Many ways it might be shown to be so; but it is enough to sum up all in this, that One has His presence there, who is the Life and the Lord of this city of ours, caring for us, calling us to the present fellowship with Him that is attainable in a life of faith, but especially (for this includes all the rest) whom we look for, to come forth from heaven for us. He has done wonders already to set up for us the grace of the kingdom of heaven, and He has brought us in to it; He is doing much for us daily in grace and in providence, upholding His Church on earth from age to age; but this "working" is proceeding to a final victory. He is "able to subject all things to Himself." And the emphatic proof of it which awaits all believers, is that the body itself, reconst.i.tuted in the likeness of Christ's own, shall at last be in full harmony with a destiny of immortal purity and glory. So shall the manifestation of His power and grace at last sweep through our whole being, within and without. That is the final triumph of salvation, with which the long history finds all its results attained. For this we await the coming of the Saviour from heaven. Well therefore may we say that the state to which we pertain, and the life which we hold as members of that state, is in heaven.

The expectation of the coming of Christ out of the world of supreme truth and purity, where G.o.d is known and served aright, to fulfil all His promises,--this is the Church's and the believer's great hope. It is set before us in the New Testament as a motive to every duty, as giving weight to every warning, as determining the att.i.tude and character of all Christian life. In particular, we cannot deal aright with any of the earthly things committed to us, unless we deal with them in the light of Christ's expected coming. This expectation is to enter into the heart of every believer, and no one is warranted to overlook or make light of it.

His coming, His appearing, the revelation of Him, the revelation of His glory, the coming of His day, and so forth, are pressed on us continually. In a true waiting for the day of Christ, is gathered up the right regard to what He did and bore when He came first, and also a right regard to Him as He is now the pledge and the sustainer of our soul's life: the one and the other are to pa.s.s onward to the hope of His appearing.

Some harm has been done, perhaps, by the degree in which attention has been concentrated on debatable points about the time of the Lord's coming, or the order of events in relation to it; but more by the measure in which Christians have allowed the world's unbelieving temper to affect on this point the habit of their own minds. It must be most seriously said that our Lord Himself expected no man to succeed in escaping the corruption of the world and enduring to the end, otherwise than in the way of watching for his Lord (see Luke xii. 35-40--but the pa.s.sages are too numerous to be quoted).

And the Apostle lays an emphasis on the character in which we expect Him. The word "Saviour" is emphatic. We look for a Saviour; not merely One who saved us once, but One who brings salvation with Him when He comes. It is _the_ great good, in its completeness, that the Church sees coming to her with her Lord. Now she has the faith of it,--and with the faith an earnest and foretaste,--but then salvation comes. Therefore the coming is spoken of as redemption drawing nigh, as the time of the redemption of the purchased possession. So also in the Epistle to the Galatians the end of Christ's sacrifice is said to be to "deliver us from this present evil world."

Doubtless it is unwise to lay down extreme positions as to the spirit in which we are to deal with temporal things, and especially with their winning and attractive aspects. Christian men, at peace with G.o.d, should not only feel spiritual joy, but may well make a cheerful use of pa.s.sing mercies. Yet certainly the Christian's hope is to be saved out of this world, and out of life as he knows it here, into one far better--saved out of the best and brightest state to which this present state of things can bring him. The Christian spirit is giving way in that man who, in whatever posture of his worldly affairs, does not feel that the present is a state entangled with evil, including much darkness and much estrangement from the soul's true rest. He ought to be minded so as to own the hope of being saved out of it, looking and hasting to the coming of the Lord.

If we lived out this conviction with some consistency, we should not go far wrong in our dealings with this present world. But probably there is no feature in which the average Christianity of to-day varies more from that of the early Christians, than in the faint impressions, and the faint influence, experienced by most modern Christians in connection with the expectation of the Lord's return.

As far as individual life goes, the position of men in both periods is much the same; it is so, in spite of all the changes that have taken place. Then, as now, the mirage of life tempted men to dream of felicities here, which hindered them from lifting up their heads to a prospect of redemption. But now, as then, counter influences work; the short and precarious term of human life, its disappointments, its cares and sorrows, its conflicts and falls, conspire to teach even the most reluctant Christian that the final and satisfying rest is not to be found here. So that the difference seems to arise mainly from a secret failure of faith on this point, due to the impression made by long ages in which Christ has not come. "Where is the promise of His coming? All things continue as they were."

This may suggest, however, that influences are recognisable, tending to form, in modern Christians, a habit of thought and feeling less favourable to vivid expectation of Christ's coming. It does not arise so much in connection with individual experience, but is rather an impression drawn from history and from the common life of men. In the days of Paul, general history was simply discouraging to spiritual minds. It led men to think of all creation groaning together.

Civilisation certainly had made advances; civil government had conferred some of its benefits on men; and, lately, the strong hand of Rome, however heavily it might press, had averted or abridged some of the evils that afflicted nations. Still, on the whole, darkness, corruption, and social wrong continued to mark the scene, and there was little to suggest that prolonged effort might gradually work improvement. Rather it seemed that a rapid dispensation of grace, winning its way by supernatural energy, might well lead on to the winding up of the whole scene, sweeping all away before the advent of new heavens and a new earth. But, for us, nineteen hundred years have well-nigh pa.s.sed. The Christian Church has been confronted all that time with her great task; and, however imperfect her light and her methods have often been, she has set processes agoing, and pressed on in lines of action, in which she has not been without her reward. Also the public action of at least the European races, stimulated and guided by Christianity, has been inspired by faith in progress and in a reign of justice, and has applied itself to improve the conditions of men. How much of sin and pain still afflict the world is too sadly evident. But the memory of the successive lives of saints, thinkers, men of public spirit and devoted public action, is strong in Christian minds to-day--it is a long, animating history. And never more than at the present time did the world press itself on the Christian mind as the sphere for effort, for helpful and hopeful achievement. All this tends to fix the eye on what may happen _before_ Christ comes; for one asks room and time to fight the battle out, to see the long co-operant processes converge upon their goal. The conflict is thought of as one to be bequeathed, like freedom's battle, from sire to son, through indefinite periods beyond which men do not very often look. And, indeed, the amelioration of the world and remedy of its ills by works of faith and love is Christlike work. The world cannot want it; the fruit of it will not be withheld; and the hopeful ardour with which it is pursued is Christ's gift to His people. For Christ Himself healed and fed the mult.i.tudes. Yet all this shall not replace the coming of Christ, and the redemption that draws nigh with Him. The longing eyes that gaze into the prospects of public-spirited beneficence and Christian philanthropy, do well; but they must also look higher up and further on.

One thing must be said. It is vain for us to suppose we can adjust beforehand, to our own satisfaction, the elements which enter into the future, so as to make a well-fitted scheme of it. That was not designed.

And in this case two ways of looking at the future are apt to strive together. The man who is occupied with processes that, as he conceives, might eventuate in a reign of goodness reached by gradual amelioration, by successive victories of the better cause, may look askance on the promise of Christ's coming, because he dislikes catastrophe and cataclysm. First the blade, then the ear, then the full corn in the ear, is his motto. And the man who is full of the thought of the Lord's return, and deeply persuaded that nothing less will eradicate the world's disease, may look with impatience on measures that seem to aim at slow and far results. But neither the one mode of view nor the other is to be sacrificed. Work is to be done in the world on the lines that promise best to bless the world. Yet also this faith must never be let down--The Lord is coming; the Lord shall come.

How decisive the change is which Christ completes at His coming--how distinctive, therefore, and unworldly, that citizenship which takes its type from heaven where He is, and from the hope of His appearing--is last of all set forth. Paul might have dwelt on many great blessings the full meaning of which will be unfolded when Christ comes; for He is to conform all things to Himself. But Paul prefers to signalise what shall befall our bodies; for that makes us feel that not one element in our state shall fail to be subjected to the victorious energy of Christ. Our bodies are, in our present state, conspicuously refractory to the influences of the higher kingdom. Regeneration makes no improvement on them. In our body we carry about with us what seems to mock the idea of an ethereal and ideal life. And when we die, the corruption of the grave speaks of anything but hope. Here, then, in this very point the salvation of Christ shall complete its triumph, saving us all over and all through. He "shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory."

For the Apostle Paul the question how the body is to be reckoned with in any lofty view of human life had a peculiar interest. One sees how his mind dwelt upon it. He does not indeed impute to the body any original or essential antagonism to the soul's better life. But it shares in the debas.e.m.e.nt and disorganisation implied in sin; it has become the ready avenue for many temptations. Through it the man has become partic.i.p.ant of a vivid and unintermittent earthliness, contrasting all too sadly with the feebleness of spiritual impressions and affections, so that the balance of our being is deranged. Nor does grace directly affect men's bodily conditions. Here, then, is an element in a renewed life that has a peculiar refractoriness and irresponsiveness. So much is this so that sin in our complex nature easily turns this way, easily finds resources in this quarter. Hence sin in us often takes its denomination from this side of things. It is the flesh, and the minding of the flesh, that is to be crucified. On the other hand, just because life for us is life in the body, therefore the body with its members must be brought into the service of Christ, and must fulfil the will of G.o.d. "Yield your bodies a living sacrifice." "Your bodies are temples of the Holy Ghost." A disembodied Christianity is to the Apostle no Christianity. There may be difficulties, indeed, in carrying this consecration through, elements of resistance and insubordination to be overcome. If so, they must be fought down. "I keep under my body and bring it into subjection, lest I prove a castaway." To be thorough in this proved hard even for Paul.

"Who shall deliver me from the body of this death?"--a text in which one sees how the "body" offered itself as the ready symbol of the whole inward burden and difficulty. So the body is dead because of sin: dying, fit to die, appointed to die, and not now renewed to life. "But if the Spirit of Him that raised up Christ from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you." Then, limits now imposed on right thinking, right feeling, right acting, shall be found to have pa.s.sed away. Till then we groan, waiting for the adoption, the redemption of the body; but then shall be the manifestation of the sons of G.o.d. To Paul this came home as one of the most definite, practical, and decisive forms in which the triumph of Christ's salvation should be declared.

The body, then, by which we hold converse with the world, and by which we give expression to our mental life, has shared in the evil that comes by sin. We find it to be the body of our humiliation. It is not only liable to pain, decay, and death, not only subject to much that is humbling and distressing, but it has become an ill-adapted organ for an aspiring soul. The bodily state weighs down the soul, when its aspirations after good have been rekindled. It is not wholly unconnected with our physical state that it is so hard to carry the recognition of G.o.d and the life of faith into the comings and goings of the outward life; so hard to wed the persuasions of our faith to the impressions of our sense. But we look forward to our Lord's coming with the expectation that the body of our humiliation shall be transfigured into the likeness of the body of His glory. In this we discern with what a pervading energy He is to subdue all things to Himself. Love in righteousness is to triumph through all spheres.