V. 1. By the mercies of God - Those
mercies of which he had just spoken as alike applicable both to Jews and
Gentiles, whom he now addresses as the subjects of a common discipleship, and
under the common title of brethren. The style of his address is eminently
fitted to conciliate the men, with whom he had just been holding what at least
one class of them might have felt to be a somewhat stern and repulsive
argument. As his manner is, he omits no lawful expedient, by which to disarm
the repugnance of his pupils to aught which might prove hard or distasteful in
the reasonings which he employs; and so he stands before them, not in the
attitude of a master to school them into submission, but of a friend and
fellow-disciple, to supplicate their gifts and services at the altar of their
common Christianity. At this part he makes the transition from doctrine to
practice; and on the groundwork of those mercies which he had just
demonstrated, tells them what the returns are which are expected at their
hands. That gospel mercy which proclaims so full an indemnity for the past, is
greatly misunderstood by those, who conceive of it as holding out a. like full
exemption from the toils of a future obedience - instead of which there cannot
be imagined the more entire renunciation of an old habit and an old will, than
what takes place, and takes place invariably, in the economy under which we
sit.
And there is no dispensation from it. The covenant of works began
with service, and ended with reward. The covenant of grace begins with mercy
and ends with service; and most certainly a service not short of the former,
either in the universality of its range over the whole domain of our moral
nature - or at length with every single disciple in the school of Christianity,
in the tale and measure of his performances. And can any subordination be more
complete than that which is proposed in these verses ? - and proposed too on
the ground of those mercies, or because of them (therefore), as the rightful
and proper return to God for the benefits of this new dispensation. We are
called on to present our bodies a sacrifice - not by giving them to
be burnt, as were the slain carcases of the Jewish offerings, but to present
them a living sacrifice; or, in other words, not by the extinction
of our animal life, but by the utter mortification of all that is evil or
forbidden in our animal desires, which, if not the death of the body, is at
least the death of that which was formerly dear to it even as life itself. The
voluntary surrender of that in which the chief enjoyment of life consisted, is
a self-denial, or rather a self-infliction, which, if not equivalent, is at
least analogous to a literal sacrifice of the person; and is thus denominated
in various parts of Scripture. And certainly it may require a strength of
resolution as great as that exhibited in the martyrdoms, whether of principle
or of patriotism.
And accordingly we read of being "crucified with
Christ," of them that are His having "crucified the flesh with its affections
and lusts," of our being "buried with him in baptism," of our "being made
conformable unto his death," of our putting off by a circumcision "the body of
the sins of the flesh," of our being "baptized into his death." There is
nothing surely in these expressions, to countenance the immoralities or the
indolence of antinomianism; and we may well miderstand how that, to be carried
into effect, the kingdom of heaven suffereth violence, and the violent take it
by force. Truly it is not by a slight or easy process, by a listless seeking
after life, that we shall make good our entry thereinto, or work out our
salvation; but by dint of a hard and laborious striving, so very hard and far
above the powers of nature, that it needs the working of that grace which
worketh in us mightily. It is no more a literal sacrifice that we are called
to, than Pauls was a literal crucifixion, when he tells us that he was
crucified with Christ. Nevertheless he lived. Yet, to signify the actuating
power which thus enabled him to stifle and overbear the strongest and most
urgent importunities of nature, he further says that it was not he but Christ
who lived in him; and, still more to explain the principle or rationale of this
great achievement, he lets us know that his life (for the crucifixion he
underwent did not, as in the case of the Saviour, imply any surrender of this
life) that the life which he lived in the flesh was a life of faith on the Son
of God - and he adds, "who loved me and gave himself for me."
Let us in
like manner take the same firm hold on the sure mercies of David - the
identical mercies of our text; and on the strength of this confidence, or faith
which overcometh the world, we shall accomplish the same victory and make good
the same sacrifice which it was the incessant labour of his life to perfect in
the sight of God. Let the grace of Christ rule in our hearts, and then sin will
no longer have the dominion over us. If we walk in the Spirit, we shall not
fulfil the lusts of the flesh; but keep under our bodies and so bring them into
subjection, keep them in sanctification and honour, keep them with that holy
guardianship which is due to the temples of the Holy Ghost - and finally, to
complete the surrender, or merge our will wholly into Gods will, we shall
not be satisfied with one act of self-denial; but, making it the symbol and
earnest of a universal obedience, whether we eat or drink, or whatever we do,
we shall do all to the glory of God.
The supremacy ascribed to Him at
the end of the last chapter is universal; and, in keeping with this, the
submission laid upon us at the commencement of this chapter is universal also.
And this is a sacrifice which may well be called holy - a term
properly expressive of separation. The best and indeed the prescribed way of
keeping down the appetencies of the body, is to keep at a distance from the
objects which excite them. And thus it should be our prayer and our endeavour
to turn away our eyes from beholding vanity; and we are told not to look upon
the wine when it is red; and we are bidden to refrain our foot from the path of
sinners, and to refrain our tongue from evil and eschew it. The policy of the
Christian is first to flee the temptation of alluring objects when he can, and
then resist it to the uttermost when he can not. He does the first when he sets
no wicked thing before his eyes, or rather avoids it, passes not by it, turns
from it, and passes away. He does the second, when in such circumstances as
that he cannot withdraw, but may at least withstand - as when he sits to eat
with a ruler, and considers diligently what is set before him; and puts a knife
to his throat if he be a man given to appetite. The world we live in is a world
full of temptation to these distempered, or as the apostle terms them, the vile
bodies; and it is only by a strenuous avoidance and a strenuous resistance
together, that we can maintain a holy separation from the objects which would
otherwise lord it over us, and bring us under the dominion of those evil
affections. which war against the soul.
'Acceptable unto God.'
There is a certain rigid and overstrained orthodoxy, which would banish this
term altogether from the doings or the services of men; and has thus, we fear,
done a world of mischief to practical religion. It is most true, as they
contend, that the perfect obedience of Christ is the only ground of our
meritorious acceptance with God - the only consideration on which the rewards
of eternity can be challenged or claimed for us as rightfully our due. But this
is no reason why acceptance, nay acceptance with God, should be so utterly
dissociated as some would have it to be from the obedience of man. On this
subject the Bible is far more free and fearless than are many of our sensible
theologians. It can tell us to walk worthy of the Lord unto all well-pleasing;
and of the value which He has for our personal virtues, as, for example, a meek
and quiet spirit, which in the sight of God is of great price; and of the love
He bears to the possessor of good moral qualities, and habits, as when it says
that God loveth a cheerful giver; and of the chief importance which it assigns
to the services of our new obedience, making these the end or terminating
object of our Saviours death, who gave Himself for us, that He might
redeem us from all iniquity, and purify unto Himself a peculiar people zealous
of good works ; and of the real substantive effect or virtue that there is in
an endeavour for adding to our treasures in heaven, or to the rewards and joys
of our etenity, as when it bids us be stedfast and immovable and always
abounding in the work of the Lord, forasmuch as we know that our labour in the
Lord shall not be in vain: And, in one word more, of its incessant demand for
the right conduct of every disciple, and for the graces and accomplishments of
a right character, as shining forth throughout all the gospel, and in each of
the epistles.
Now we cannot say of all or any part of this, that it is
expressly denied by our evangelical Christians. Nay rather, it in words is
expressly admitted by them; and it has a place in the formularies of every
Protestant church; and is harmonised by theologians into a consistency with the
great doctrine of justification by faith - for they tell us, and tell us truly,
that it forms no part of this justification, and that it our services or
sacrifices be acceptable at all, they are only acceptable to God by Jesus
Christ, in whom alone it is that we can find acceptance either for our persons
or services. All this is very distinctly laid down; and yet with many a mind it
does not countervail the effect of those denunciations which orthodoxy has
launched forth on the presumption and vanity of human works. Such is the evil
of fierce controversy, that, after all the attempts to correct or to qualify
its previous fulminations on good works, there is still in many an anxious and
agitated spirit, a general fear of them. So much has been said respecting the
danger which there is of arrogating a merit because of our good works, that we
almost feel as if there was a merit in renouncing them - could almost wish them
undone, because of the hazard incurred in the doing of them. It is thus, we
apprehend, that, as the compound result of all the arguments and asseverations
which have been uttered in defence of the true system against the heresies of
gainsayers on the subject of our acceptance with God - a freezing interdict has
been laid by them on the activities of the Christian life. Surely it is a
precious encouragement on the side of gospel obedience that God is highly
pleased with it, though He will not admit it as forming our right to the
inheritance of heaven - just as the father of a family on earth may be
delighted with the services of his children and their efforts to do his will,
though it be not these which constitute their right, their legal, forensic, and
unchallengeable right to a place and a maintenance under the parents
roof.
Let us dismiss then the chilling fears of a misplaced and mistaken
orthodoxy on this subject; but enter with all alacrity on the path of duty, and
in the full sense of a complacent smile from the upper sanctuary to cheer us
on. In betaking ourselves to this walk, let us break through the fetters which
an artificial theology may have laid upon it; and resolutely, yea hopefully, do
the work of obedience, whether we can rightly assign or not the place which it
holds in a regular and well-built system of divinity - trusting in the Lord and
doing good - giving ourselves up to the practical and prescribed labour of
Christianity; and this cheerfully, courageously, and with the comfort of
knowing that our labour in the Lord shall not be in vain.
Which is your reasonable service. Perhaps a reasonable, in
contradistinction to a ritual service - the one applied to the living sacrifice
of our own bodies, the other to the sacrifice of animals under the Jewish law.
Not that it is not altogether reasonable to do a given thing, simply because it
is the will of God. But there are certain things of which we see the
reasonableness, prior to and apart from the voice of any express revelation;
and others again in which there would have been no reasonableness, had it not
been for the distinct and positive injunction of them by authority of the great
Lawgiver. There would have been no reason, for example, in the prescribed form
of the tabernacle, or in the prescribed offerings of the Hebrew ceremonial as
laid down by Moses, had it not been for the things showed to him or the things
told to him on the mount. There is an analogy between what we now say of the
reasonable, and what might be as well said of the
right. An observance may be right in itself, or only right and the
matter of obligation, because made the subject of a positive or statutory
enactment on the part of God. It is truly a most right thing that we should do
what He hath commanded, though solely on the ground of the commandment. But the
thing thus commanded may, anterior to the commandment, have a primary and
inherent rightness of its own. Children," says the apostle, "obey your parents
in the Lord, for this is right " - not right oniy because God had commanded it,
for this might be alleged of every precept which cometh out of His lips; but,
separately from this consideration, having a proper and independent rightness
of itself.
And in like manner, as a service may in its own proper
character be right, so may it in its own proper character be reasonable; and
this applies preeminently to the service of the text - that is, the
presentation of our bodies unto God as a living sacrifice. For not only is He
Lord of the body, and its rich and bountiful Provider, and the Upholder for
every instant of its complex and curious workmanship by the word of his power;
and what more reasonable than that the thing which so thoroughly and in all its
parts subsists by Him, should in all things be subject to Him ? - But let us
think of the effect, if, instead of our bodies being made by us a sacrifice
unto God, we should come under the degrading, the brutalising influence of its
vile affections, and so become slaves of the body, the wretched bondsmen of one
or other or all of its tyrant appetites - when the intervals of a worthless
enjoyment should be filled up by the languor, the remorse, the disgust, and
self-dissatisfaction, wherewith remaining conscience, so long as it keeps
alive, exercises the unhappy victims of sordid indulgence and excess. Or should
conscience die, and so the man sink into the animal, let us but think of the
moral ruin which ensues, when the master-faculty is put out; and all that is
distinctive of a superior or spiritual nature is obliterated; and the hopes of
eternity are extinguished, while perhaps the dark imagery of terror, as the
only badge and relict of an immortal capacity, might still continue at times to
haunt and agonise him; and the Spirit of God takes His final departure from
that foul and loathsome tenement, which, under another regimen, might have
become a glorious temple of the Holy Ghost; and the abject devotee of those
pleasures which he can no longer resist though they now pall upon him, and
present him with but the mockery of enjoyment, renounces for ever that service
which he would have experienced to be perfect freedom, bad he only yielded up
his members to be instruments of righteousness - and thus barters irrecoverably
away from him the light and the liberty of Gods own children. That truly
is an unreasonable service, by which Reason is disposted from her supremacy;
and all the objects of a rational and immortal creature are given up in
exchange for those short-lived pleasures of sin, which are but for a season.
her.
And be not conformed to this world; but be ye
transformed by the renewing of your mind, that ye may prove what is that good,
and acceptable, and perfect will of God.
And be not conformed
to this world. The sacrifice of our corporeal affections, involves in it
this bidden nonconformity. We should then not fashion ourselves according to
our former lusts. The grossness of Paganism made the nonconformity between
Christians and those who were without all the more palpable in these days. And
accordingly when the disciples of Jesus Christ entered on their new course -
resolving no longer to live the rest of their time in the flesh to the lusts of
men, but to the will of God; and reckoning that the time past of their lives
should suffice them to have wrought the will of the Gentiles, when they walked
in lasciviousness, lusts, excess of wine, revellings, banquetings, and
abominable idolatries - then did the unconverted, the world as
contradistinguished from the church and lying in wickedness, think it strange
of these Christians that they ran not to the same excess of riot with
themselves, and so spake evil of them. The distinction may not be so glaring
now-a-days, nor force itself so necessarily and irresistibly on the eye of the
senses. But the enormities of the heathen world in these days, and of which we
read in the descriptions both of the new Testament and of profane authors, were
as little scandalous then - as the gaieties and the amusements and those
various companionships from which all sense of God and all the conversations of
godliness are excluded, of the festive and fashionable and general society of
our modern world can possibly be now.
The distinction is the same,
though its insignia be different. There is as wide a difference of spirit still
between the children of light and the children of this world, whatever reforms
or refinements of manner and external decency the latter may have undergone.
The distinction is not the less real, that it is perhaps more latent and lurks
now under the subtlety of a disguise which serves more to humanise all, and so
seems more to assimilate all. And it requires now as deep and radical and
searching an operation to effect the indispensable change, or translate the one
character into the other, as it did in those days when the apostle, addressing
those of his own disciples, who at one time were fornicators, or idolaters, or
adulterers, or effeminate, or abusers of themselves with mankind, or thieves,
or covetous, or drunkards, or revilers, or extortioners, said - "And such were
some of you; but ye are washed, but ye are sanctified, but ye are justified, in
the name of the Lord Jesus, and by the Spirit of our God." This was the process
of separation from the world then, and it is the process still - though it be a
world now less revolting in its general aspect, and having on it a fairer face
of civilisation and social morality. The same mighty agent is needed for the
work of regeneration in all ages; and the same total revolution of spirit and
character must be achieved on every son and daughter of Adam, ere they can
inherit the kingdom of God.
But be ye transformed by the renewing
of your mind. This single clause proves the magnitude of the transition.
In order to our being not conformed, we must be transformed - and that not by a
superficial amendment, but by a renewal, and, more decisive still, a renewal in
the very interior of our system - a change not merely on the outward walk, but
a change in the central parts of our moral nature, or at the place of command
and presiding authority, and where the main spring of every deed and every
movement lies. Some would have the body in the first verse, on the principle of
the part for the whole, to signify the entire man. But thisis unnecessary; and
we should beside lose the impressiveness of a distinct reference to each of the
two great departments in the human constitution, which we obtain when passing
on to the second verse, we find the subjection of the mind provided with an
express and authoritative lesson, oven as in the first verse is the subjection
of the body to the will of God.
It is thus that the whole of the living and
willing and intelligent mechanism is not only mended, but is virtually though
not literally and in substance, made over again. The carnal mind is changed
into the spiritual; and we are led to glorify God in our body and in our
spirit, which are Gods. It is remarkable that this should be the subject
of a precept, or that we should be as good as bidden to transform ourselves. It
is not more remarkable, however, than that we should be told in Ezekiel to make
us a new heart and a new spirit.
The solution is found in this - that
for every precept, we may be said, under the economy of grace, to have a
counterpart promise. And accordingly by the mouth of the same prophet, God, in
His own person, sends forth this gracious proclamation - "A new heart also will
I give you, and a new spirit will I put within you; and I will take away the
stony heart out of your flesh, and I will give you an heart of flesh. And I
will put my spirit within you, and cause you to walk in my statutes." And what
we have to do between this precept on the one hand and this promise on the
other, how we must turn ourselves for the purpose of making them good, is
distinctly intimated in a following verse of this chapter - " I will yet for
this be enquired of by the house of Israel to do it for them."
In
other words, we have to seek and pray for the offered blessing. It is by
the mercies of God that Paul conjures us to be transformed by the
rehewing of our mind. To these mercies we should make our confident appeal; and
as these form the subject of his invocation, when he delivers to us the
seemingly impracticable charge of renewing ourselves ançl transforming
ourselves, so our faith in these forms our very instrument for the achievement
of the task which he puts into our hands. But this is not all. Even in the high
and transcendental matter of our regeneration, we have a something to do as
well as to pray for. Indeed the apostle, in the passage now in hand, tells us
thus much, when in the preceding verse before he had bidden us be transformed
by the renewing of our minds, he tells us how to dispose of our bodies - that
is, keep their every appetite under restraint, even though it should be with
such a violence to our inclinations as might amount to the feeling of a most
painful sacrifice. And so also the prophet Ezekiel in the place already quoted,
and before he had bidden his countrymen make them a new heart and a new spirit,
lays it in charge upon them to cast away from them all the transgressions
whereby they had transgressed. But most significent of all is that saying of
Hosea, when he complains of the people, that "they will not frame their doings
to turn unto their God."
Amid such explicit testimonies as these, the
trumpet surely cannot be said to give an uncertain sound. We can neither pray
too earnestly, nor work too diligently; and if it be asked, which of these
should have the precedency, - better far than any metaphysical adjustment is
the sound practical deliverance, that we can neither pray nor work too soon. On
the one hand, we should make haste and delay not to keep the commandments. But
on the other, the cry of our felt helplessness can never ascend too early. The
aspirations of the heart and movements of the hand should begin and keep pace
together. Pauls first question at the moment of conversion was, What wilt
thou have me to do; and his first recorded exercise is, Behold he prayeth. Let
us dismiss, then, the idle question of the antecedeney between these two
things. Let there be no self-indulgence in praying, for thus should we be
antinomians; no self-sufficiency in doing, for thus should we be legalists. It
is not by sitting still in the attitude of a mystic and expect ant quietism,
that we shall carry our salvation. But neither is it by activities, however
manifold or boundless, without a constant sense of dependence upon God. From
the very outset His helping hand must be sought after. He not only puts His
Spirit within us; but He causes us to walk in His statutes.
That
ye may prove what is that good and acceptable and perfect will of God.
The man who lives in and is led by the Spirit of God, will come to know, in the
new and heaven-born desires of his own regenerated heart, what the will of God
is. That fruit of the Spirit, which is in all righteousness and goodness and
truth, must be best known in these its various characteristics and
excellencies, by him who is the bearer of it. When God putteth His law into the
inward parts of men, and writes it in their hearts - then they need not to be
taught of others, saying unto them, Know the Lord, for all who are thus
enlightened know Him from the least even to the greatest. They surely know best
the laws and lessons of the Holy Ghost, who are the immediate subjects of His
teaching; and even they who see their good works recognise in them the
lineaments of that divine image in which they are created - and so, on
looking to the righteousness and the true holiness of those whose light tlius
shines before men, discern in these virtues the very will and character of God,
and are led thereby to glorify their Father who is in heaven.
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