(Chapel Royal June, 1864)
ROM. vi. 21-23.
What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
This is a glorious text, if we will only believe it simply, and take it as it stands.
But if in place of St. Paul's words we put quite different words of our own, and say--By 'the wages of sin is death,' St. Paul means that the punishment of sin is eternal life in torture, then we say something which may be true, but which is not what St. Paul is speaking of here. For wages are not punishment, and death is not eternal life in torture, any more than in happiness.
That, one would think, was clear. It is our duty to take St. Paul's words, if we really believe them to be inspired, simply as they stand; and if we do not quite understand them, to explain them by St. Paul's own words about these matters in other parts of his writings.
St. Paul was an inspired Apostle. Let him speak for himself. Surely he knew best what he wished to say, and how to say it.
Now St. Paul's opinions about death and eternal life are very clear; for he speaks of them often, and at great length.
He considered that the great enemy of God and man, the last enemy Christ would destroy, was death; and that, after death was destroyed, the end would come, when God would be all in all. Then came the question, which has puzzled men in all ages--How death came into the world. St. Paul answers, By sin. He says, as the author of the third chapter of Genesis says, that Adam became subject to death by his fall. By one man, he says, sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. And thus, he says, death reigned even over those who had not sinned after the likeness of Adam's transgression.
That he is speaking of bodily death is clear, because he is always putting it in contrast to the resurrection to life,--not merely to a spiritual resurrection from the death of sin to the life of righteousness; but to the resurrection of the body,--to our Lord's being raised from the dead, that He might die no more.
Then he speaks of eternal life. He always speaks of it as an actual life, in a spiritual body, into which our mortal bodies are to be changed. Nothing can be clearer from what he says in 1 Cor. xv., that he means an actual rising again of our bodies from bodily death; an actual change in them; an actual life in them for ever.
But he says, again and again,--As sin caused the death of the body, so righteousness is to cause its life.
'When ye were the servants of sin,' he says to the Romans, 'what fruit had ye in those things whereof ye are now ashamed? For the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.'
This is St. Paul's opinion. And we shall do well to believe it, and to learn from it, this day, and all days.
The wages of sin and the end of sin is death. Not the punishment of sin; but something much worse. The wages of sin, and the end of sin.
And how is that worse news? My friends, every sinner knows so well in his heart that it is worse news, more terrible news, for him, that he tries to persuade himself that death is only the arbitrary punishment of his sin; or, quite as often, that the punishment of his sin is not even death, but eternal torment in the next life.
And why? Because, as long as he can believe that death, or hell, are only punishments arbitrarily fixed by God against his sins, he can hope that God will let him off the punishment. Die, he knows he must, because all men die; and so he makes up his mind to that: but being sent to hell after he dies, is so very terrible a punishment, that he cannot believe that God will be so hard on him as that. No; he will get off, and be forgiven at last somehow, for surely God will not condemn him to hell. And so he finds it very convenient and comfortable to believe in hell, just because he does not believe that he is going there, whoever else may be.
But, it is a very terrible, heartrending thought, for a man to find out that what he will receive is not punishment, but wages; not punishment but the end of the very road which he is travelling on. That the wages of sin, and the end of sin, to which it must lead, are death; that every time he sins he is earning those wages, deserving them, meriting them, and therefore receiving them by the just laws of the world of God. That does torment him, that does terrify him, if he will look steadfastly at the broad plain fact--You need not dream of being let off, respited, reprieved, pardoned in any way. The thing cannot be done. It is contrary to the laws of God and of God's universe. It is as impossible as that fire should not burn, or water run up hill. It is not a question of arbitrary punishment, which may be arbitrarily remitted; but of wages, which you needs must take, weekly, daily, and hourly; and those wages are death: a question of travelling on a certain road, whereon, if you travel it long enough, you must come to the end of it; and the end is death. Your sins are killing you by inches; all day long they are sowing in you the seeds of disease and death. Every sin which you commit with your body shortens your bodily life. Every sin you commit with your mind, every act of stupidity, folly, wilful ignorance, helps to destroy your mind, and leave you dull, silly, devoid of right reason. Every sin you commit with your spirit, each sin of passion and temper, envy and malice, pride and vanity, injustice and cruelty, extravagance and self-indulgence, helps to destroy your spiritual life, and leave you bad, more and more unable to do the right and avoid the wrong, more and more unable to discern right from wrong; and that last is spiritual death, the eternal death of your moral being. There are three parts in you--body, mind, and spirit; and every sin you commit helps to kill one of these three, and, in many cases, to kill all three together.
So, sinner, dream not of escaping punishment at the last. You are being punished now, for you are punishing yourself; and you will continue to be punished for ever, for you will be punishing yourself for ever, as long as you go on doing wrong, and breaking the laws which God has appointed for body, mind and spirit. You can see that a drunkard is killing himself, body and mind, by drink. You see that he knows that, poor wretch, as well as you. He knows that every time he gets drunk he is cutting so much off his life; and yet he cannot help it. He knows that drink is poison, and yet he goes back to his poison.
Then know, habitual sinner, that you are like that drunkard. That every bad habit in which you indulge is shortening the life of some of your faculties, and that God Himself cannot save you from the doom which you are earning, deserving, and working out for yourself every day and every hour.
Oh how men hate that message!--the message that the true wrath of God, necessary, inevitable, is revealed from heaven against all unrighteousness of men. How they writhe under it! How they shut their ears to it, and cry to their preachers, 'No! Tell us of any wrath of God but that! Tell us rather of the torments of the damned, of a frowning God, of absolute decrees to destruction, of the reprobation of millions before they are born; any doctrine, however fearful and horrible: because we don't quite believe it, but only think that we ought to believe it. Yes, tell us anything rather than that news, which cuts at the root of all our pride, of all our comfort, and all our superstition--the news that we cannot escape the consequences of our own actions; that there are no back stairs up which we may be smuggled into heaven; that as we sow, so we shall reap; that we are filled with the fruits of our own devices; every man his own poisoner, every man his own executioner, every man his own suicide; that hell begins in this life, and death begins before we die: --do not say that: because we cannot help believing it; for our own consciousness and our own experience tell us it is true.' No wonder that the preacher who tells men that is hated, is called a Rationalist, a Pantheist, a heretic, and what not, just because he does set forth such a living God, such a justice of God, such a wrath of God as would make the sinner tremble, if he believed in it, not merely once in a way, when he hears a stirring sermon about the endless torments: but all day long, going out and coming in, lying on his bed and walking by the way, always haunted by the shadow of himself, knowing that he is bearing about in him the perpetually growing death of sin.
And still more painful would this message be to the sinner, if he had any kindly feeling for others; and, thank God, there are few who have not that. For St. Paul's message to him is, that the wages of his sin is death, not merely to himself, but to others--to his family and children above all. So St. Paul declares in what he says of his doctrine of original or birth sin, by which, as the Article says, every man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth against the spirit.
St. Paul's doctrine is simple and explicit. Death, he says, reigned over Adam's children, even over those who had not sinned after the likeness of Adam's transgression; agreeing with Moses, who declares God to be one who visits the sins of the fathers on the children, to the third and fourth generation of those who hate Him. But how the sinner will shrink from this message--and shrink the more, the more feeling he is, the less he is wrapped up in selfishness. Yes, that message gives us such a view of the sinfulness of sin as none other can. It tells us why God hates sin with so unextinguishable a hatred, just because He is a God of Love. It is not that man's sin injures God, insults God, as the heathen fancy. Who is God, that man can stir Him up to pride, or wound or disturb His everlasting calm, His self-sufficient perfectness? 'God is tempted of no man,' says St. James. No. God hates sin. He loves all, and sin harms all; and the sinner may be a torment and a curse, not only to himself, not only to those around him, but to children yet unborn.
This is bad news; and yet sinners must hear it. They must hear it not only put into words by Moses, or by St. Paul, or by any other inspired writer; but they must hear it, likewise, in that perpetual voice of God which we call facts.
Let the sinner who wishes to know what original sin means, and how actual sin in one man breeds original sin in his descendants, look at the world around him, and see. Let him see how St. Paul's doctrine and the doctrine of the Ten Commandments are proved true by experience and by fact: how the past, and how the present likewise, show us whole families, whole tribes, whole aristocracies, whole nations, dwindling down to imbecility, misery, and destruction, because the sins of the fathers are visited on the children.
Physicians, who see children born diseased; born stupid, or even idiotic; born thwart-natured, or passionate, or false, or dishonest, or brutal,--they know well what original sin means, though they call it by their own name of hereditary tendencies. And they know, too, how the sins of a parent, or of a grand parent, or even a great- grandparent, are visited on the children to the third and fourth generation; and they say 'It is a law of nature:' and so it is. But the laws of nature are the laws of God who made her: and His law is the same law by which death reigns even over those who have not sinned after the likeness of Adam; the law by which (even though if Christ be in us, the spirit is life, because of righteousness) the body, nevertheless, is dead, because of sin.
Parents, parents, who hear my words, beware--if not for your own sakes, at least for the sake of your children, and your children's children--lest the wages of your sin should be their death.
And by this time, surely, some of you will be asking, 'What has he said? That there is no escape; that there is no forgiveness?'
None whatsoever, my friends, though you were to cry to heaven for ever and ever, save the one old escape of which you hear in the church every Sunday morning: 'When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.'
What, does not the blood of Christ cleanse us from all sin?
Yes, from all sin. But not, necessarily, from the wages of all sin.
Judge for yourselves, my friends, again. Listen to the voice of God revealed in facts. If you, being a drunkard, have injured your constitution by drink, and then are converted, and repent, and turn to God with your whole soul, and become, as you may, if you will, a truly penitent, good, and therefore sober man,--will that cure the disease of your body? It will certainly palliate and ease it: because, instead of being drunken, you will have become sober: but still you will have shortened your days by your past sins; and, in so far, even though the Lord has put away your sin its wages still remain, as death.
So it is, my friends, if you will only believe it, or rather see it with your own eyes, with every sin, and every sort of sin.
You will see, if you look, that the Article speaks exact truth when it says, that the infection of nature doth remain, even in those that are regenerate. It says that of original sin: but it is equally true of actual sin.
Would to God that all men would but believe this, and give up the too common and too dangerous notion, that it is no matter if they go on wrong for a while, provided they come right at last!
No matter? I ask for facts again. Is there a man or woman in this church twenty years old who does not know that it matters? Who does not know that, if they have done wrong in youth, their own wrong deeds haunt them and torment them?--That they are, perhaps the poorer, perhaps the sicklier, perhaps the more ignorant, perhaps the sillier, perhaps the more sorrowful this day, for things which they did twenty, thirty years ago? Is there any one in this church who ever did a wrong thing without smarting for it? If there is (which I question), let him be sure that it is only because his time is not come. Do not fancy that because you are forgiven, you may not be actually less good men all your lives by having sinned when young.
I know it is sometimes said, 'The greater the sinner, the greater the saint.' I do not believe that: because I do not see it. I see, and I thank God for it, that men who have been very wrong at one time, come very right afterwards; that, having found out in earnest that the wages of sin are death, they do repent in earnest, and receive the gift of eternal life through Jesus Christ. But I see, too, that the bad habits, bad passions, bad methods of thought, which they have indulged in youth, remain more or less, and make them worse men, sillier men, less useful men, less happy men, sometimes to their lives' end: and they, if they be true Christians, know it, and repent of their early sins, not once for all only, but all their lives long; because they feel that they have weakened and worsened themselves thereby.
It stands to reason, my friends, that it should be so. If a man loses his way, and finds it again, he is so much the less forward on his way, surely, by all the time he has spent in getting back into the road. If a child has a violent illness, it stops growing, because the life and nourishment which ought to have gone towards its growth, are spent in curing its disease. And so, if a man has indulged in bad habits in his youth, he is but too likely (let him do what he will) to be a less good man for it to his life's end, because the Spirit of God, which ought to have been making him grow in grace, freely and healthily, to the stature of a perfect man, to the fulness of the measure of Christ, is striving to conquer old bad habits, and cure old diseases of character; and the man, even though he does enter into life, enters into it halt and maimed; and the wages of his sin have been, as they always will be, death to some powers, some faculties of his soul.
Think over these things, my friends; and believe that the wages of sin are death, and that there is no escaping from God's just and everlasting laws. But meanwhile, let us judge no man. This is a great and a solemn reason for observing, with fear and trembling, our Lord's command, for it is nothing less, 'Judge not, and ye shall not be judged; condemn not and ye shall not be condemned.'
For we never can know how much of any man's misconduct is to be set down to original, and how much to actual, sin;--how much disease of mind and heart he has inherited from his parents, how much he has brought upon himself
Therefore judge no man, but yourselves. Search your own hearts, to see what manner of men you really wish to be; judge yourselves, lest God should judge you.
Do you wish to go on as you like here on earth, right or wrong, in the hope that, somehow or other, the punishment of your sins will be forgiven you at the last day?
Then know that that is impossible. As a man sows, so shall he reap; and if you sow to the flesh, of the flesh you will reap--corruption. The wages of sin are death. Those wages will be paid you, and you must take them whether you like or not.
But do you wish to be Good? Do you see (I trust in God that many of you do) that goodness is the only wise, safe, prudent life for you because it is the only path the end of which is not death?
Do you see that goodness is the only right and honourable life for you, because it is the only path by which you can do your duty to man or to God; the only method by which you can show your gratitude to God for all His goodness to you, and can please Him, in return for all that He has done by His grace and free love to bless you?
Do you, in a word, repent you truly of your former sins, and purpose to lead a new life? Then know, that all beyond is the free grace, the free gift of God. You have to earn nothing, to buy nothing. The will is all God asks. Eternal life is the gift of God through Jesus Christ.
Freely He forgives you all your past sins, for the sake of that precious blood which was shed on the cross for the sins of the whole world. Freely He takes you back, as His child, to your Father's house. Freely, He gives you His Holy Spirit, the Spirit of Goodness, the Spirit of Life, to put into your mind good desires, and enable you to bring those desires to good effect, that you may live the eternal life of grace and goodness for ever, whether in earth or heaven.
Yes, it is the Gift of God, which raises you from the death of sin to the life of righteousness; and if you have that gift, you will not murmur, surely, though you have to bear, more or less, the just and natural consequences of your former sins; though you be, through your own guilt, a sadder man to your dying day. Be content. You are forgiven. You are cleansed from your sin; is not that mercy enough? Why are you to demand of God, that He should over and above cleanse you from the consequences of your sin? He may leave them there to trouble and sadden you, just because He loves you, and desires to chasten you, and keep you in mind of what you were, and what you would be again, at any moment, if His Spirit left you to yourself. You may have to enter into life halt and maimed: yet, be content; you have a thousand times more than you deserve, for at least you enter into Life.
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