And while on the important subject of Christian conflict, it may be well to call the reader’s attention to the three portions of New-Testament scripture in which we have three distinct characters of conflict presented, namely, Romans vii. 7-24; Galatians v. 17; Ephesians vi. 10-17. If the reader will just turn for a moment to the above scriptures, we shall seek to point out the true character of each.
In Romans vii. 7-24, we have the struggle of a soul quickened but not emancipated—a regenerated soul under the law. The proof that we have before us here a quickened soul, is found in such utterances as these: “That which I do, I allow not.”—“To will is present with me.”—“_I delight in the law of God after the inward man._” None but a regenerated soul could speak thus. The disallowance of the wrong, the _will_ to do right, the inward delight in the law of God—all these are the distinct marks of the new life—the precious fruits of regeneration. No unconverted person could truthfully use such language.
But on the other hand, the proofs that we have before us in this scripture a soul not fully emancipated, not in the joy of known deliverance, not in the full consciousness of victory, not in the assured possession of spiritual power—the plain proofs of all this we have in such utterances as the following: “I am carnal, sold under sin.”—“What I would, that do I not; but what I hate, that do I.”—“O wretched man that I am! who shall deliver me?” Now, we know that a Christian is not “carnal,” but spiritual; he is not “sold under sin,” but redeemed from its power; he is not a “wretched man,” sighing for deliverance, but a happy man, who knows himself delivered. He is not an impotent slave, unable to do the right thing, and ever compelled to do the wrong; he is a free man, endowed with power in the Holy Ghost, and able to say, “I can do _all_ things through Christ that strengtheneth me.” (Phil. iv.)
We cannot here attempt to enter upon a full exposition of this most important scripture; we merely offer a suggestion or two which may help the reader to seize its scope and import. We are fully aware that many Christians differ widely as to the interpretation of this chapter. Some deny that it presents the exercises of a quickened soul; others maintain that it sets forth the experiences proper to a Christian. We cannot accept either conclusion. We believe it exhibits to our view the exercises of a truly regenerated soul, but of a soul not set free by the knowledge of its union with a risen Christ, and the power of the Holy Ghost. Hundreds of Christians are actually in the seventh of Romans; but their proper place is in the eighth. They are, as to their experience, under the law; they do not know themselves as sealed by the Holy Ghost; they are not in possession of full victory in a risen and glorified Christ; they have doubts and fears, and are ever disposed to cry out, “O wretched man that I am? who shall deliver me?” But is not a Christian delivered? is he not saved? is he not accepted in the Beloved? is he not sealed by that Holy Spirit of promise? is he not united to Christ? ought he not to know, to enjoy, and to confess all this? Unquestionably. Well, then, he is no longer, as to his standing, in the seventh of Romans. It is his privilege to sing the song of victory, at heaven’s side of the empty tomb of Jesus, and to walk in the holy liberty wherewith Christ makes His people free. The seventh of Romans is not liberty at all, but bondage—except, indeed, at the very close, where the soul is able to say, “I thank God.” No doubt, it may be a very wholesome exercise to pass through all that is here detailed for us with such marvelous vividness and power; and furthermore, we must declare that we should vastly prefer being honestly in the seventh of Romans to being falsely in the eighth. But all this leaves wholly untouched the question as to the proper application of this profoundly interesting passage of Scripture.