"What shall we say then? Shall we continue in sin, that grace may abound? Far be the thought. How shall _we that are dead_ to sin, live any longer therein? Know ye not, that so many of us as were baptized to Jesus Christ were baptized to His death? Therefore we are buried with Him by baptism unto death; that _like as Christ_ was raised up from the dead by the glory of the Father, _even so we also_ should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also of resurrection. 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. For he that is dead is freed from sin. Now if we _be dead with Christ_, we believe that we shall also live with Him. Knowing that Christ being raised from the dead, dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once; but in that He liveth He liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord" (Rom. vi. I-11).
Reader, mark especially these words in the foregoing quotation--"We that _are dead_"--"We are buried with Him"--"_Like as Christ_ was raised ... _even so_ we also"--"Our old man is crucified with Him"--"Dead with Christ"--"Dead indeed unto sin." Do we really understand such utterances? Have we entered into their real force and meaning? Do we, in very deed, perceive their application to ourselves? These are searching questions for the heart, and needful. The real doctrine of Rom. vi. is but little apprehended. There are thousands who profess to believe in the atoning virtue of the death of Christ, but who do not see aught therein beyond the forgiveness of their _sins_. They do not see the crucifixion, death, and burial of the old man--the destruction of the body of sin--the condemnation of sin--the entire setting aside of the old system of things belonging to their first Adam condition--in a word their perfect identification with a dead and risen Christ. Hence it is that we press this grand and all-important line of truth upon the attention of the reader. It lies at the very base of all true Christianity, and forms an integral part of the truth of the gospel.
Let us hearken to further evidence on the point. Hear what the apostle said to the Colossians: "Wherefore, if ye be _dead with Christ_ from the rudiments of the world, why, _as though living in the world_, are ye subject to ordinances, after the commandments and doctrines of men, [such as] touch not, taste not, handle not"?--thus it is that human ordinances speak to us, telling us not to touch this, not to taste that, not to handle the other, as if there could possibly be any divine principle involved in such things--"which all are to perish with the using;" and "which, have indeed a show of wisdom in will worship, and humility, and neglecting of the body--not in any honor--to the satisfying of the flesh. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your mind on things that are above, not on things on the earth. For _ye have died_ and your life is hid with Christ in God" (Col. ii., iii. 2).
Here, again, let us inquire how far we enter into the true force, meaning, and application of such words as these--"Why as though _living in the world_," etc.? Are we living in the world or living in heaven--which? The true Christian is one who has died out of this present evil world. He has no more to do with it than Christ. "Like as Christ ... even so we." He is dead to the law--dead to sin: alive in Christ--alive to God--alive in the new creation. He belongs to heaven. He is enrolled as a citizen of heaven. His religion, his politics, his morals are all heavenly. He is a heavenly man walking on the earth, and fulfilling all the duties which belong to the varied relationships in which the hand of God has placed him, and in which the word of God most fully recognizes him, and amply guides him, such as husband, father, master, child, servant, and such like. The Christian is not a monk, an ascetic, or a hermit. He is, we repeat, a heavenly, spiritual man, _in_ the world, but not _of_ it. He is like a foreigner, so far as his residence here is concerned. He is in the body, as to the fact of his condition; but not in the flesh as to the principle of his standing. He is _a man in Christ_.