THE first clause of the nineteenth verse reminds us
somewhat of another passage in the apostle's writings, when he says to his
disciples, I speak unto you not as unto spiritual but as unto carnal, even as
unto babes in Christ. The transition from the rude and raw conceptions of
nature, to the heights of spiritual wisdom and discernment, is not an immediate
but a successive one; and so it follows, that the illustrations of Christian
doctrine, must be varied according to the progress of him whom you are
labouring to convince and to satisfy; and we have to speak more in the manner
of men, more in the way that is suited to the comprehension of unenlightened
and unrenewed humanity, to those who are still in the infancy of their
education for heaven - whereas, in the language of Paul, to those who are
perfect, to those who by reason of use have had their senses well exercised, we
speak what he calls hidden wisdom, even the wisdom of God in a mystery.From the
clause before us, we infer that the same topic may be variously illustrated,
and that according to the degree of maturity which our hearers have attained in
Christian experience.
And, agreeably to this, we find, that, whereas in
the first instance, the apostle, in expounding the personal change from sin to
holiness which takes place one very believer, borrows a similitude that may be
understood by men at the very outset of their Christian discipleship - he
passes on to another consideration, the force of which could only be felt and
acquiesced in by those, who had in some degree been familiarised to the fruits
and the feelings and the delights of new obedience. This by the way may account
for the various tastes that there are for various styles and manners of
elucidation; and all it may be of substantially the same doctrine. It justifies
fully the very peculiar appetite, that the hearer is often found to express for
that which he feels to be most suited to him. Nay, it goes to explain the
change that may have taken place in his preference for the ministrations of
another expounder, whose mode of putting or illustrating the truths of
Christianity, is the best adapted to that state of progress whereunto he has
now attained. And all that remains for him is to bear in mind, that there are
other hearts and other understandings in the world beside his own - that, as
there is a diversity of subjects, so there is and so there ought to be a
diversity of applications; and, accordingly, a diversity of gifts is provided
by that Spirit, who divideth to every man severally as He will.
This
consideration should serve to abate a little of the intolerance, wherewith a
hearer is apt to regard the ministrations of all, who do not lie within the
boundary of his own very limited and exclusive favouritism. It should expand
into a wider latitude that estimation of utility and worth, which he is too apt
to confine to those select few among the preachers, who work most effectually
upon the peculiar tablet of his own understanding. More particularly, when he
sees how Paul accommodated his illustrations to the capacities and progress of
his disciples - how, on the principle of being all things to all men, be made
use of carnal or human comparisons, to those who were but just emerging into
spiritual light from the mere light and discernment of nature - how this gifted
apostle, that could have dealt out the profounder mysteries to the older and
more accomplished converts, condescended to men of low attainment; and for
their sakes came forth with explanations, the need or the pertinency of which
might not have been felt by those who had reached a higher maturity of
experience in the gospel - Then might he patiently wait what to him perhaps are
the insipid or inapplicable reasonings of his minister, in the hope that others
of the congregation require the very argument which falls powerlessly on his
own heart, and are profiting by the very considerations which to him are
superfluous or uncalled for.
And it is well to notice that the precise
illustration is, which Paul seems, while he was using it, to have felt of so
puerile and elementary a character, or so adapted to the mere infancy of the
Christian Understanding that he says I speak as a man or as a mere child of
nature, who had not been initiated into the mysteries of the gospel, and that
because of the infirmity of your flesh. The thing he was attempting to make
plain to them, was the transition of a believer from the service of sin to the
service of righteousness. The service of Sin might not be a very palpable
conception to us, it being the service of a mere abstraction, so long as you
restrict your attention to the general term. But when embodied, as it was to
the imagination of a heathen convert, in the person of a heathen deity; and
familiar, as he must have been, with those impure and frantic orgies which were
held in honour of a god who both exemplified and patronised the worst vices of
our nature - he would instantly connect with the service of sin, the serviceof
a living master, who issued a voice of authority and exacted deeds of iniquity
from his worshippers, as the most acceptable homage that could be rendered to
him. In turning from that service to the service of righteousness, he could
thus easily comprehend it, as a similar transition to that of passing from
under the authority of one living commander to another - even from the god or
gods to whom he aforetime rendered the offering of acceptable impurity or
acceptable cruelty, to the true God of heaven and of earth whom he could only
serve acceptably by walking in holiness and righteousness before Him.
And these Romans - accustomed as they were to the transference of bond
slaves from one master to another, to the way in which they were ransomed from
their old servitude and placed under a new subjection to him who had purchased
or redeemed them - would the more easily catch the similitude from the mouth of
the apostle - when he told them of the power and effect of the ransom by
Christ; and how, in virtue of it, they were rescued from the grasp of their old
tyrant, who could no longer, wield that vengeance against them for sin which he
else had been permitted to exercise - and no longer, if they chose to betake
themselves to the grace and privileges of the gospel, could have that
ascendancy over them, by which their affections were entangled and they were
kept under the oppressive influence of moral evil. From this they were all
released and extricated, by the new master who had laid down his life for them
as the price of their captivity; and whom, now that He had taken it up again,
they were bound to serve in the way of all His commandments.
And this
illustration of it was not only well adapted to the understanding of those
Pagans, who had turned them from dumb idols to serve the living and the true
God. It may still, in many instances, be the most effectual that can be
employed, for making clear to the convert of modern days, either at the moment
of his turning or recently after he has done so - how he enters on the new
habit of a sanctified disciple, at the time that rescued from condemnation he
cherishes the new hope of a redeemed disciple. He need be at no loss either for
a living and substantial personification, when told of the service of sin.
There is a real monarch to whom the iniquities of every sinner are so many
acceptable offerings - a superhuman being who sits on a throne, the authority
of which extends over a wide domain of the moral world - an actual and living
Moloch, who is surrounded by innumerable slaves whom he has the power of
tyrannizing over in time and of tormenting through all eternity :
And
the express mission of the Son of God was to combat and overthrow him. He came
to destroy the works of the devil; and to make good the deliverance of all, who
put them selves under Himself as the captain of their salvation, and are
willing to be rescued from the grasp of the adversary. And that power to punish
us wherewith Satan was invested, Christ has as it were exhausted by stepping
forward and absorbing its whole discharge in His own body on the tree. And that
power to fascinate and enthrall us upon earth, wherewith the God of this world
holds his votaries in subjection to sin, the Redeemer hath also overcome by the
Spirit poured forth on the hearts of His followers, from that throne of
mediatorship to which He has been exalted. and the believer, strong and
shielded and secure in the privileges that have thus been obtained for him, is
effectually set at large from the power of his old master - either to confine
him in the prison-house of guilt, or to control him in any of his actions now
that he walketh at liberty. But still like the bond servant who has been
translated to a humane from a hard-hearted superior, he is not his own - he is
bought with a price - and his business is now to devote, to the new and the
pleasing service of Hirn who loveth righteousness and who hateth iniquity, that
soul and spirit and body which are not his own but his Lord's.
But the
chief cause, perhaps, why an illustration of this sort is more readily seized
upon at the outset of our Christianity than many others, is that it falls more
in with the natural legality of the human heart. We know not how obstinately it
is that the conception of work and wages adheres to us long after we profess to
have given in to the doctrine of justification by faith alone, and this leaven
of carnality it may remain, to taint the pure and the free and evangelical
spirit, even for many months after the germ of gospel truth has been deposited,
and ere by its growth it overbear the feelings and tendencies of the old man.
It is remarkable that Paul should think it right to adjust his expositions,to
this state of immature and yet unformed Christianity; and that the sturdy and
unbending advocate of salvation by grace, and by grace exclusively, should, for
the purpose of helping forward the cause of Christian holiness, avail himself
of the legal admixture that still infuses itself into the thoughts at the
earlier stages of the Christian discipleship. But so it is; and, on the
principle of all things to all men, he suits his argument to the infirmity of
their flesh; and, disposed as they are under the economy of nature to regard
themselves as servants, who by the fulfilment of an allotted task make out a
title to payment from their master - he still, under the economy of the gospel,
employs at least the relationship of servant and master to express the
relationship that there is between them and God. He comes upon the very borders
of legality, in order that he might fetch from thence a something that he might
suitably address to the babes in Christ, for the purpose of urging them on to
the new life that becomes the new creature; and while none more careful than he
to check in his disciples the spirit that would challenge reward from God, even
as the servant might prosecute the master for his rightful wages - yet none
more solicitous than he, that every Christian should be steadfast and abundant
in all the works of righteousness.
And therefore, did he gladly avail
himself of a similitude, that the very legalism of the heart would dispose it
the more readily to apprehend and by which he would make it plain to his
disciples, that they must now give themselves up to the service of another
master - that they must now yield themselves unto God. It may only he further
necessary in this verse to explain its reiterations. In their former state they
had made their members servants to iniquity unto iniquity - that is, iniquity,
or he in whom moral evil may be conceived as personified or embodied, was their
master. They were servants to, or the servants of iniquity; and it is added
'unto iniquity' - That is to say, unto the corruption or iniquity of their own
character. The effect of making iniquity their master, was to stamp the
character of iniquity upon their souls. They were theslaves of the tyrant
iniquity; and the effect of this was to make themselves iniquitous.
And
in like manner, are we to explain the counterpart clause of their yielding
their members servants to righteousness unto holiness - that is, by entering
into the service of this new master, they become partakers of his character and
of his taste in their own persons. They could not become the servants of
righteousness, without themselves becoming holy. In yielding up their members
unto righteousness, they look to righteousness as vested with an authority to
rule over their actions ; and the effect of their doing so is, that
righteousness becomes an accomplishment to adorn and exalt their nature. So
that this last clause may be thus paraphrased - As aforetime you have yielded
your members servants unto uncleanness and to iniquity, unto the utter ruin and
corruption of your whole character - even so now yield your members servants to
righteousness, unto the recovery and transformation of your character, that it
may stand out anew in all the charms of holiness, and be graced as it was
originally with the features and the lineaments of that divine resemblance
wherein it was created'
And I may here advert to the influence which
action has upon principle. When you do what is right at the bidding of another,
there may, in the first instance, be no very willing concurrence of the heart
with the obedience that has been prescribed to you. You may yield yourself up
unto God, under an overpowering sense of His authority; and, from that impulse
alone, do many things, which the spontaneous tastes and feelings of the inner
man do not very cordially go along with. But no matter - you have entered upon
His service; and the effect of your strenuous and faithful perseverance in the
course of it, will be to reconcile the inner man to that whereunto you have
restrained the outer man. This is a result which it appears you must work your
way to. The effect of your going through the services of righteousness, is that
you will at length attain the spirit of holiness. You must labour at the work
of obedience; and, like unto the effect of practice in many otherparts of human
experience, you will at length come to love the ways of obedience.
We
doubt not that a certain degree of desire and of cordial regard towards what is
right, enters into the very first moving principle that sets you agoing on the
career of your sanctification. But you are not to wait till your taste and
affections be spiritualised to a sufficient pitch, ere you embark on this
career. But now, whether with or against the grain, do whatever your hand
findeth to do which you know to be obviously right. Do it under a sense of
allegiance to God, in defect meanwhile of the more generous and angelic
principle that you like the doing of it; and the transition pointed out in
there it seems to be, that, as the fruit of your being ordinated to God's
authority, will you come at length to be assimilatd to Him in
holiness.
Ver. 20. This twentieth verse seems an argument for our
entire dedication to the new master, into whose service we have entered
ourselves. It is somewhat like the consideration of making the past time of our
life suffice, for having done the will of the flesh; and that it is now high
time to spend the remainder of our life in doing the will of God. Aforetime you
were wholly given over to the service of sin, and righteousness as emanated
from the divine sovereignty had no dominion. You were free from righteousness,
or wholly unrestrained by its obligations and its precepts. Now then be free
from sin, resist the mandates of the old tyrant, and give yourself wholly up to
the will of the new master - Let your obedience to Him now be as complete, as
was your disregard of Him then; and an argument of mighty influence why the old
service should be altogether followed, is urged upon them in the following
verse, by the appeal which the apostle makes to their own memory, of what it
was they gained in the employment of their first master.
Ver. 21.
The apostle now proceeds to an argument, that could be better seized upon
by those who had to a certain degree moved onwards inChristianity - who could
now speak to the superiority of the new service over the old; and that, not
from the higher authority which had prescribed it, but from the more refined
character and enjoymentof the service itself - by those whose moral taste had
undergone a renovation, and could now look back with loathing upon the
profligacies of their former career, while they cherished a love and a
heartfelt preference for those beauties of holiness which adorned the new path
whereon they had entered. You will see that, to appreciate such a comparison,
marked a higher state of spiritual cultivation, than merely, at the bidding of
God, to enter upon the task, which at the outset of their gospel profession He
as their new master had put into their hand. The musical scholar, who, at the
bidding of a parent or a preceptor, practises every day at the required hours
upon an instrument, is not so ripe for a festival of harmony, as he, who, under
the impulse of an ear all-awake to its charms, revels as in his most kindred
element, when spontaneously he sets him down to the performance - not as a
task, but as an entertainment. And neither is that spiritual scholar so ripe
for heaven, who, because of the infirmity of his flesh, needs to have his
distaste for holiness overcome by the argument of God's authority - as he, who,
in his love for holiness, now confirmed by the experience he has had of its
pleasant and peaceful ways, nauseates with his whole heart the opposite vice
and the opposite impurity.
It is right to lift the voice of an
imperative requirement on the side of new obedience, at the commencement of
every man's Christianity - just as it is right to exact from the musical
scholar, a regular attendance on lessons which at the outset he may find to be
wearisome. But as in the one case what is felt to be a weariness, often merges,
with the cultivation of the taste and of the ear, into a willing and much-loved
gratification - so, in the other case, what, from the strength of remaining
carnality was laboured at as a bondage and called for the direct incitement of
God's authoritative command to make head against the sluggishness of nature,
yet, as the fruit of perseverance in the walk of holiness, does the will itself
at length become holy; and there is a growth of affection for all its exercises
and all its ways; and the doing of the allotted task by the outer man, calls
forth and confirms a suitable taste of accordancy in the inner man; and, in
proportion to the strength of the regard for what is sacred, must be the
strength of the recoil from what is sinful and what is sensual. So that while
Paul, in illustrating the transition of a gospel convert from sin unto
righteousness, did, at the moment of that transition and because of the
infirmity of his flesh, urge in terms as direct as if the legal economy were
still in force, the obligation under which he lay, to exchange the service of
one master for the service of another - yet, with the disciple who long had
practised and long had persevered at the bidden employment, could he use an
argument of a higher and nobler and more generous character ; and, triumphantly
appealing to his own recollection, asked him to compare the vileness and
wretchedness of his formerdays, with the preciousness of that heavenly charm -
which he now felt to be in all the works and all the ways of new
obedience.
The apostle tells us here of the fruit of sin in time, and of
its fruit in eternity. For its fruit in time he refers his disciples to their
own experience and, whether we advert to the licentious or the malignant
passions. of our nature, we shall find that even on this side of the grave it
is a fruit of exceeding bitterness. That heart, which is either tossed with the
agitations of unhallowed desire, or which is preyed upon by the remorse and
shame and guilty terror that are attendant on its gratification - that once
serene bosom, from which its wonted peace, because its wonted sense of purity,
has departed - that chamber of the thoughts which is no longer calm, because
stormed out of all tranquillity and self-condemned by the power of a wild
imagination. The unhappy owner of all this turbulence, who has given up the
reins of government, and now maddens in the pursit of his tumultuous joys along
the career of lawless dissipation - let him speak for himself to the fruit of
those things, of which he may well be ashamed. 0 does he not feel, though still
at a distance from the materialism of hell, that a hell of restlessness and
agony has already taken up its inmost dwelling-place in his own soul; that
there the whip of a secret tormentor has begun its inflictions; and, even now,
the un-dying worm is consciously active and never ceases to corrode him! Or, if
he be a stranger still to the fiercer tortures of the heart, will he not at
least admit, that, as the fruit of guilty indulgence, a hell of darkness if not
a hell of agony, has taken possession of it - that, at least, the whole of that
beauteous morning light which gladdened his pure and peaceful childhood is
utterly extinguished - that all the vernal springs of approved and placid
satisfaction are now dried up - and that, in the whole rupture and riot of his
noisy companionship, there is nought that can so cheer his desolate spirit as
in the happy years of his boyhood - nought that shines so sweetly upon him, as
did the lustre of his pious and his early home.
Or, if, from the
wretchedness of him who is the victim of his base and sordid propensities you
proceed to examine the wretchedness of him whom conceit is ever instigating
against another's rights, or cruelty has steeled against all that is exquisite
and all that is prolonged in another's sufferings - you will find that here
too, the heart which is the place of wickedness is also the place of woe; and
that, whatever the amount of unhappiness may be of which he is the instrument
to others, it may not equal the unhappiness which his own moral perversities
have fermented in his own bosom. The man of deep and inscrutable design, who is
an utter stranger to the simplicity and godly sincerity of the gospel - the man
of thought and mystery and silence, and into the hiding-place of whose
inaccessible heart the light of day never enters - the man who ever rurninates
and ponders and revolves, and has a secret chamber of plot and artifice in his
own bosom which admits of no partnership with a single brother of the species -
Such a one, it may be thought, diabolical though he be, will, in the triumphs
of his wary and well-laid policy, have his own sources of diabolical
satisfaction. But ere he reach his place in eternity, he too in time may have
the foretaste of the mnisery that awaits him. There is already a hell in his
own heart, that is replete with the worst sufferings of the hell of
condemnation; and if through the deep disguises in which he lies entrenched
from the eye of his fellow-men, we could see all the fears and all the
forebodings that fluctuate within him, we should say of him, what is true of
every son of wickedness, that, like the troubled sea, he cannot rest.
It seems inseparable from the constitution of every sentient creature,
and who is at the same time endowed with moral faculties, that he cannot become
wrong without at the same time becoming wretched. And what is the death that is
the end of these things, but their natural and their full grown consummationl
The fruit of sin in time,when arrived at full and finished maturity, is just
the fruit of sin through eternity. There may be fire - there may be a material
lake of vengeance - there may be the shootings of physical agony inflicted on
the material frames of the damned by material instruments: But we believe that
the chief elements of the torture there, will be moralelements - that fierce
and unhallowed desire - thatcontempt and jealousy and hatred unquenchable -
that rancour in every heart, and disdain in every countenance - that the glare
of fiendish malignity, and the outcry of mutual revihings, and the oaths of
daring blasphemy, and the keen agony of conscious and convicted worthlessness -
We believe that these will form the ingredients of that living lake, where the
spirits of the accursed will be forever inhaling an atmosphere of spiritual
bitterness.And such is the natural course and consummation of iniquity upon
earth. It is merely the sinner reaping what he has sown; and suffering the
misery that is essentially entailed upon the character; and passing onwards, by
a kind of necessary transition, from the growth and indulgence of vice here, to
the constitutional result of it in wretchedness both here and hereafter. It
makes no violent or desultory step, from sin in time to hell in eternity. The
one emerges from the other, as does the fruit from the flower. It is simply
that the sinner be filled with his own ways, and that he eat the fruit of his
own devices. All that is necessary to constitute a hell, is to congregate the
disobedient together, where, in the language of the Psalmist, they are merely
given up by God to their own hearts' lusts, and where they walk in their own
counsels.
To conclude - there are some we trust here present, who feel
the force of the comparison between their past and their present habits; and
who all open to the charms of the vast superiority which lies in holiness,
would, from the impulse of spiritual taste alone, make a most quick and
disgustful recoil from all iniquity. But there may be others,who, instead of
having accomplished the transition from darkness to light, are only at the
turning point - or are yet but meditating the transition, instead of having
made it. They have not yet acquired that loathing for sin, and that love of
sacredness, which would make them appreciate the contrast, which the apostle
makes between the service of the old and the service of the new master.Then let
us revert to them with the argument of the apostle, who spoke to his young
converts as a man, and because of the infirmity of their flesh. If they are not
yet in a condition for being roused to the performance of the latter service by
the finer argument of taste, let us attempt to rouse them by the grosser
argument of authority. The scholar is compelled to his hours of attendance for
a musical task, and thus does he work himself into a musical taste. And know,
ye men, who are still only at the place of breaking forth on the career of new
obedience, that it is a career which must be entered on - that though it should
for the present be against every taste and tendency of the inner man,your
business is to constrain the outer man to a conformity with all the
requirements of the gospel - that the life of a Christian is not utterly and
throughout like a piece of well-tuned harmony, moving in soft and flowing
accordance with a well- poised and smoothly-going mechanism. But there is a
conflict, and a strenuousness., and a painful opposition between the delights
of nature and the demands of the gospel, and a positive striving to enter in at
the strait gate, and a violence in seizing upon the kingdom of heaven which is
taken by force.
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