LECTURE
XLII.
ROMANS, vii, 14,15.
"For we know that the law is spiritual : but I am carnal,
sold under sin. For that which I do I allow not: for what I would, that do I
not ; but what I hate, that do I."
THE first thing to be remarked here, is the transition
which the apostle makes at this verse into another tense. It looks as if from
the 7th verse to the 14th, he, using the past tense, was describing the state
of matters antecedent to his conversion, and showing what his case was under
the law; but that now, sliding into the use of the present tense, he is
describing his experience as a believer: And this is one argument for Paul
speaking here in his own person, and not in that of an unregenerate man.
The law is spiritual. It has authority over the desires of the
inner man. It holds a sinful wish to be criminal, as well as a sinful
performance. It finds matter for condemnation in the state of the will, as well
as in the deeds of the outward history. It demands punishment, for example, not
merely on the action by which I wrest anothers property; but on the
affection by which I covet it.
Paul once thought himself free of all
offences, in regard to a neighbours rights, because he bud never put
forth the hand of violence, or plied any device of frauduleney against them.
But when he looked to the spiritual nature of the commandment, in that it
interdicted him even from the longings of a secret appetite for that which was
not rightfully his own - then, conscious that with all the abstinence of his
outer man from the acts of dishonesty there was still a secret propensity in
his heart towards the gains or the fruits, he felt himself, when standing at
the bar of this purer and loftier jurisprudence, to be indeed a transgressor.
And so, in the general, there may be no disobedience on the part of the
outer man to any of Gods commandments ; and yet there may be, all the
while, an utter distaste for them on the part of the inner man - and this is
what the law takes cognizance of, in virtue of its spiritual character, and
pronounces to be sinful. To do what. is bidden with the hand, is not enough to
satisfy such a law - if the struggling inclination of the heart be against it.
And above all will it charge the deepest guilt on a man - because of his
disaffection towards God - because of a love for the creature, that has deposed
from its rightful ascendancy over him the love of the Creator - because of that
moral anarchy and misrule in the constitution of his spirit, whereby, with its
relish for the gifts of Providence, it has a disrelish and disregard for the
Giver of them ; and because wlule it may yield many compliances with the law
of God at the impulse of dread or of danger or of habit, it yields not to
God Himself the offering of a spontaneous devotion, the tribute of an
intelligent or of a willing reverence.
Perhaps my best recommendation
to you, for the purpose of acquiring a more thorough discernment of God's law
in the spirituality of its character, is that you peruse with faithful
application to your own heart the fifth chapter of Matthew - where, article by
article, you have the comparison between a spiritual and what may be called a
carnal commandment; and from which you will at once perceive, how possible it
is, that, with a most rigid and undeviating faithfulness in regard to the
latter, there may be an utter deficiency from the former in all its
requirements; and how truly the same individual may say of himself, that, when
in the flesh, he, touching the righteousness that is of the law, was blameless
- and yet, when advanced and elevated above this state and now in the spirit,
he may say, 0 wretched man that I am, who shall deliver me from the law of sin
in my members!
You see how, in proportion to his high sense of the law,
he may have a low sense of himself; and that, just as one advances in the
discernment of its purity, and in the delicacy of his recoil at the slightest
deviations therefrom, which surely mark his progressive sanctification - the
more readily will he break forth into exclamations of shame and
self-abhorrence: Or the loftier his positive ascent on the heights of
sacredness, the more fearful will he be of all those drags and downward
tendencies by which he still is encompassed; and which, if not felt to be most
hazardous as well as most humbling, may not only cause to slip the footsteps of
the heavenward traveller; but may precipitate him from the eminence that he has
gotten, into the lowest depths of wretched and hopeless apostacy.
I
am carnal - It is on the principles just now uttered, that Paul may have
made this affirmationof himself. The same man who could say of all the good
that was done - "nevertheless not me but the grace of God that is in me" -
Surely this man, who thus knew what he should refer to Gods grace and
what he should refer to his own separate and unaided self, might, even after
this grace had become the habitual visitant or inmate of his heart, still look
to his own soul; and, conceiving of it as apart or disjoined from the fountain
out of which he draws the supplies of its nourishment, might well say that
I am carnal. Suppose for a moment that the branch of a tree were
endowed with a separate consciousness of its own - then, however lovely in
blossom or richly-laden with fruit, it may feel of the whole efflorescence
which adorns it, that it was both derived and is upholden, by the flow of a
succulence from the stem; and it may know, that, if severed therefrom, it would
forthwith wither into decay, and that all the goodly honours wherewith it was
invested would drop away from it.
The twofold consciousness of what it
would be in itself, and of what it is in the tree, might force the very
utterance that was emitted by a Christian disciple when he said, I am
dead, nevertheless I live." Yet not I" adds the apostle but Christ
liveth in me." Apart from Him without whom I can do nothing - disjoined from
the Saviour who compares Himself to a tree and us to the branches - I who in
Christ am a new creature - out of Christ am dead and out of Him am carnal. The
Scripture phrase "to be in the flesh" when descriptive of character is applied
in sacred writ only to the unregenerate. "They who are in the flesh cannot
please God." "You are not in the flesh but in the Spirit, if so be that the
Spirit of God dwell in you."
But the Scripture term carnal is sometimes
applied to a man after his conversion. A man when newly born again is a babe;
yet to such did Paul apply this epithet, "I could not speak unto you as unto
spiritual but as unto carnal, even as unto babes in Christ. For ye are yet
carnal, for whereas there is among you envying and strife and divisions, are ye
not carnal and walk as men "Only think of a Christian as made up of two
ingredients, the one consisting of all that he inherits by nature, the other
consisting of all that is superinduced on him by grace. Think of his inward and
experimental life as consisting of a struggle between these ingredients, in
which the one does habitually and will at length ultimately and completely
prevail. But the wrong principle belonging properly and primitively to the man
himself, and the right principle being derived from without through the channel
of believing prayer, or the exercise of faith in Christ Jesus - how natural is
it in these circumstances, for every Christian to regard the one as the home
article, and the other as a foreign article for which he stands indebted to a
fountain that is abroad - and whereunto it is his business to resort
perpetually. He is like Saul operated upon by the harp of the son of Jesse; and
as the one might well have said, even in the kindest and gentlest mood to which
the warblings of the instrument had brought him, that in myself I am a fire
brand of rage and vindictiveness - so the other, conscious that disjoined from
the grace and truth which come by Jesus Christ he is an ungodly and an
unheavenly creature, might as well say that in myself I am an alienated rebel -
in myself I am altogether carnal. Let me separate by ever so little from
Christ, then is this corrupt nature ever in readiness to put forth its
propensities - Or even let me always abide in Him - let me in no one instance
lose my hold of Him - conceive me to be placed on the very height of Christian
perfection, and that just because I at all times am steadfastly and solidly
established on the deepest basis of Christian dependence - Yet still with the
assurance in my mind, that, should I let the dependence go, self would recover
the ascendancy and that the ascendancy of self would be the ascendancy of sin,
it is not too strong an inference that self is carnal; or even that self is
sold under sin, as being, apart from the Saviour, its helpless and
irrecoverable slave.
It is said of Ahab that there was none like unto him;
for he did sell himself to work wickedness in the sight of the Lord. In him you
have a character, where corruption was the dominant and the entire and the
unresisted principle of his constitution. He was the old man all over - who
loved his state of captivity, instead of lamenting it; and of whom it never
could be said, that he felt the sin of his nature to be a burden, or that he
longed to be delivered from it, or that he delighted in the law of God after
the inner man, and sighed after the subjugation or rather the extirpation of
every tumultuous and adverse element of evil that was in his outer man. His
mind went wholly along with the wicked and wayward inclinations that nature had
given him; and here lay the difference between him and Paul, that, with the
latter, there was gotten up a new creature all whose energies and desires were
in a state of warfare with those of the old man; and in this passage we have
the cries and the agonies of the battle, till it closes with the final shout of
victory " I thank God through Jesus my Lord."
Still, viewing the old
man as properly his own, and the new creature as a present or a production from
above - well might the apostle say, not in the character of what he was by
derivation from the Lord his sanctifier, but in the character of what he
originally and essentially was in himself, that I am carnal and I am sold under
sin.
Ver. 15. To understand this verse, and to see that it is
the utterance not of a wilful sinner but of an honest and aspiring disciple -
remember that it is the soliloquy of one, who had just recognised the spiritual
character of the law of God, and who was exercising and judging and confessing
himself according to the standard of that law. There is at least one moral
property, that must, in the midst of all his recorded deficiences, be ascribed
to him. He willed the conformity of himself to Gods holy commandment. The
prescription that lies upon him and upon all is "be ye perfect;" and if
perfection was not his achievement, it was at least his aim. His prevailing
wish was to be altogether as he ought ; and if he did not succeed in being
so-he at least aspired at being so. The habitual longing of his heart was,
without reserve and without hypocrisy, towards the law of God. There was a pure
and a lofty ambition which actuated his soul; and the object of that ambition
was that he might serve God without a flaw, and reach an unspotted holiness. He
may have been thwarted in the ambition - he may have been so crossed and
impeded in his movements as to have come greatly short of it - yet still the
ambition did exist, and evinced at once its strength and its perpetuity, both
by the bitterness wherewith he mourned over his own failures, and by the fresh
and repeated efforts wherewith he laboured to redeem them. In a word there was
one principle of this mans constitution, that was all active and awake on
the side of holiness - that bore a genuine love to virtue, and made constant
efforts to realize it - that could not rest while its own protrait was one of
unfinished excellence; and just like.the accomplished artist, in proportion to
his nice and delicate sense of beauty, were his grief and his intolerance at
the blemishes wherewith his performance was stained.
It is he who sets
before him the loftiest standard of worth, and who is most jealous and
unremitting in the pains that he takes to equahise it - it is he who most
droops and is dejected under a sense of his deficiency therefrom. It is from
him that we may look for most frequent humblings of spirit, and for the deepest
visitations upon his heart of a sense of sin and of shortcoming; and that, not
because he is beneath other men in his powers of execution, but because he is
beyond them in his powers of conception, and in the largeness of his desires
after the supremacy of all grace and all goodness. That the soliloquist of the
passage had this generous and aspiring tendency is evident, if faults he had,
he had no toleration for them; but rather the fullest antipathy - that
which I do I allow uot, - what I hate that do I.
If he fell short
of moral and spiritual greatness, still he honestly aspired and habitually
pressed towards it. What I would that I do not, and " to will is
present with me," and "I would do good," and that good is the law which has the
consent of my approbation, and "in this law I delight after the inward man" -
so that "with my mind I serve it."
Now could you apply any one of these
affirmations to such a man as Ahab? If they hold true of one character and do
not hold true of another, is there not the utmost of a real and practical
difference between the characters? Could Ahab have said that it is no more I
who do it but sin that dwelleth in me? Does it not impress you with a most wide
and palpable distinction, when you see one man solacing himself in full
complacency with a sinful indulgence, and another man struggling with all his
might against the sinful tendency which leads to it? The former comes willingly
under the power of sin in his constitution - the other detests and mourns over
the presence of it there. They are alike in both of them having a corrupt
nature. They are unlike in that one has been furnished with a new and holy
nature, which does not immediately extinguish the former, but takes place
beside it until death, and bears a principle of unsparing and unquenchable
hostility towards it.
A man conscious to himself of this state of
composition, takes the side of his new nature, and can say of the rebellious
movements of the old man, "it is not I who do them but sin that dwelleth in
me." Ahab could not have said so, but Paul could. In the former, sin and self
were on terms of perfect agreement - so that his heart was fully set in him to
do that which was evil. In the latter, the original self was set aside, and
kept under, and loathed because of its abominations, and striven against as the
worst of enemies, and loaded with epithets of abuse, and charged with the
designs and the dispositions of perpetual mischief. And so, throughout the
whole of this soliloquy, is it reproached with being carnal and sold under sin,
with doing that which is unallowable and undesirable and evil and hateful -
with omitting to do what is good, arid being without the skill and the power to
perform it - with being utterly destitute of any good thing - with keeping up
its elevated residence, even in the bosom of the Christian who loathed it; and,
ever present there, warring against the suggestions of a better principle; and
bent on taking captive the whole man to the law of that sin which was in his
members - So as that the flesh was wholly enlisted on the side of this hateful
service; and such a conflict upheld among the belligerent powers and principles
that were in a believers frame, as burdened him with a sense of
wretchedness, and made him cry out for deliverance therefrom.
Take this
along with you, and you will be able to appreciate what the confessions are
that Paul makes of his own sinfulness. He first mourns over the guilt of his
omissions, what I would that I do not - how to perform that
which is good I find not - the good that I would I do not.
Ere you estimate the flagrancy of his omissions, think of this, that they
consist in having fallen short of his desires - not that his work fell short of
that of other men, but that it fell greatly short of his own willingness - not
that he neglected any one duty which could obtain for him credit in society,
but that he failed in bringing his graces and his exercises up to the balance
of the sanctuary. That he should in any one instance through the day, have lost
the frame of his affectionate dependence towards God, or have let a sense of
his obligations to Christ depart from his mind, or have slackened his diligence
in the way of labouring for the souls of his fellow-creatures, or have cooled
in his charity towards those who were around him, or have failed in any acts
and expressions of courteousness - these were enough most tenderly to affect
such a heart of moral tenderness as he had, and to prompt every confession and
every utterance of shame or humiliation or remorse that is here recorded. What
some might mistake as the evidence of a spiritual decline on the part of the
apostle, was in fact the evidence of his growth. It is the effusion of a more
quick and cultured sensibility than fell to the lot of ordinary men; and like
the mortifica tion of him, who, because the most consummate of all artists, is
therefore the most feelingly alive to every deformity and every deviation.
The inference were altogether erroneous, that because Paul went beyond
other men in his confessions, he therefore went beyond them in his crimes. The
point in which he went beyond them was, not in crime, but in conscience; and
the conclusion is - not that he who uttered these things was a reprobate,
against whom the world could allege some monstrous or unnatural defect from any
of the social or relative properties of life - but that, on the other hand, he
was a busy and earnest and progressive disciple of the Lord Jesus, urged on by
a sense of his distance from the perfection that lay before him, and charging
his own heart with a wide and woful defect from the sanctities that it felt to
be due to his God.
And the same holds true in regard to his confessions
of positive sinfulness. W"hat I hate that I do. I do that
which I would not. The evil which I would not that I do -
Not that any doings of his were such as would be hateful to him of an ordinary
conscience, not that the world could detect in them a flaw of odiousness. It
was at the tribunal of his own conscience, that they were deemed to be
reprehensible. It was in the eye of one now enlightened in the law of God and
made alive to it, that the sins of his own heart bore upon them an aspect of
such exceeding sinfulness. It was because of that quicker sensibility that he
now had, as he moved forward in his spiritual education, that he now felt more
of tenderness and alarm, about the secret workings of pride and selfishness and
anger and carnality in his inner man; and such an effusion as that before us,
which has been so strangely ascribed to a personified outcast from all grace
and from all godliness, is one that only could have proceeded from the mouth of
an experienced Christian, and is the best evidence of his progress. No
unchristianised man could have felt that delight in Gods law, and that
love for its precepts, and that active zeal on the side of obedience, which are
all profest in the soliloquy that is now under consideration; and they would
ensure, as they do with every Christian, a real and habitual progress in the
virtues and accomplishments of the new creature.
But just in proportion
as the desire after spiritual excellence is nourished into greater force and
intensity in the one department of his now complex nature - so must be the
detestation that is felt for every degree or remainder of evil, that exists in
the other department of it. And not till the union of the two is terminated by
death - not till that tabernacle is broken up, which festers throughout with
the moral virus, that entered at the sin of our first parent, and was
transmitted to all his posterity - not till these bodies have mouldered in the
grave, and are raised anew in incorruption and in honour - not till then shall
the desire and the doing, the principle and the performance be fully adequate
the one unto the other; and then, emancipated from the drag and the oppression
that here encumber us, we shall be translated into the glorious liberty of the
children of God.
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