1Cor 6:12-20 | Barnes | STEP | Verse 12. All things are lawful unto me . The apostle here evidently makes a transition to another subject from that which he had been discussing--a consideration of the propriety of using certain things which had been esteemed lawful. The expression, "all things are lawful," is to be understood as used by those who palliated certain indulgences, or who vindicated the vices here referred to, and Paul designs to reply to them. His reply follows. He had been reproving them for their vices, and had specified several. It is not to be supposed that they would indulge in them without some show of defence; and the declaration here has much the appearance of a proverb, or a common saying--that all things were lawful; that is, "God has formed all things for our use, and there can be no evil if we use them." By the phrase "all things" here, perhaps, may be meant many things; or things in general; or there is nothing in itself unlawful. That there were many vicious persons who held this sentiment there can be no doubt; and though it cannot be supposed that there were any in the Christian church who would openly advocate it, yet the design of Paul was to cut up the plea altogether, wherever it might be urged , and to show that it was false and unfounded. The particular things which Paul here refers to, are those which have been called adiaphoristic , or indifferent; i.e., pertaining to certain meats and drinks, etc. With this Paul connects also the subject of fornication--the subject particularly under discussion. This was defended as "lawful," by many Greeks, and was practised at Corinth; and was the vice to which the Corinthian Christians were particularly exposed. Paul designed to meet all that could be said on this subject; and to show them that these indulgences could not be proper for Christians, and could not in any way be defended. We are not to understand Paul as admitting that fornication is in any case lawful; but he designs to show that the practice cannot possibly be defended in any way, or by any of the arguments which had been or could be used. For this purpose he observes, (1.) that admitting that all things were lawful, there were many things which ought not to be indulged in; (2.) that admitting that they were lawful, yet a man ought not to be under the power of any improper indulgence, and should abandon any habit when it had the mastery. (3.) That fornication was positively wrong, and against the very nature and essence of Christianity, . Are not expedient . This is the first answer to the objection. Even should we admit that the practices under discussion are lawful, yet there are many things which are not expedient; that is, which do not profit , for so the word συμφερει properly signifies; they are injurious and hurtful. They might injure the body; produce scandal; lead others to offend or to sin. Such was the case with regard to the use of certain meats, and even with regard to the use of wine. Paul's rule on this subject is stated in . That if these things did injury to others, he would abandon them for ever; even though they were in themselves lawful. and following, and and following. There are many customs which, perhaps, cannot be strictly proved to be unlawful or sinful, which yet do injury in some way if indulged in; and which, as their indulgence can do no good, should be abandoned. Anything that does evil--however small--and no good, should be abandoned at once. All things are lawful . Admitting this; or even on the supposition that all things are in themselves right. But I will not be brought under the power . I will not be subdued by it; I will not become the slave of it. Of any . Of any custom, or habit, no matter what it is. This was Paul's rule; the rule of an independent mind. The principle was, that even admitting that certain things were in themselves right, yet his grand purpose was not to be the slave of habit , not to be subdued by any practice that might corrupt his mind, fetter his energies, or destroy his freedom as a man and as a Christian. We may observe, (1.) that this is a good rule to act on. It was Paul's rule, , and it will do as well for us as for him. (2.) It is the true rule of an independent and noble mind. It requires a high order of virtue; and is the only way in which a man may be useful and active. (3.) It may be applied to many things now. Many a Christian and Christian minister is a slave ; and is completely under the power of some habit that destroys his usefulness and happiness. He is the SLAVE of indolence, or carelessness, or of some VILE HABIT--as the use of tobacco or of wine. He has not independence enough to break the cords that bind him; and the consequence is, that life is passed in indolence or in self-indulgence, and time, and strength, and property are wasted, and religion blighted, and souls ruined. (4.) The man that has not courage and firmness enough to act on this rule should doubt his piety. If he is a voluntary slave to some idle and mischievous habit, how can he be a Christian? If he does not love his Saviour and the souls of men enough to break off from such habits which he knows are doing injury, how is he fit to be a minister of the self-denying Redeemer? (a) "power"

1 Corinthians 6:12-20

Verse 12. All things are lawful unto me. The apostle here evidently makes a transition to another subject from that which he had been discussing--a consideration of the propriety of using certain things which had been esteemed lawful. The expression, "all things are lawful," is to be understood as used by those who palliated certain indulgences, or who vindicated the vices here referred to, and Paul designs to reply to them. His reply follows. He had been reproving them for their vices, and had specified several. It is not to be supposed that they would indulge in them without some show of defence; and the declaration here has much the appearance of a proverb, or a common saying--that all things were lawful; that is, "God has formed all things for our use, and there can be no evil if we use them." By the phrase "all things" here, perhaps, may be meant many things; or things in general; or there is nothing in itself unlawful. That there were many vicious persons who held this sentiment there can be no doubt; and though it cannot be supposed that there were any in the Christian church who would openly advocate it, yet the design of Paul was to cut up the plea altogether, wherever it might be urged, and to show that it was false and unfounded. The particular things which Paul here refers to, are those which have been called adiaphoristic, or indifferent; i.e., pertaining to certain meats and drinks, etc. With this Paul connects also the subject of fornication--the subject particularly under discussion. This was defended as "lawful," by many Greeks, and was practised at Corinth; and was the vice to which the Corinthian Christians were particularly exposed. Paul designed to meet all that could be said on this subject; and to show them that these indulgences could not be proper for Christians, and could not in any way be defended. We are not to understand Paul as admitting that fornication is in any case lawful; but he designs to show that the practice cannot possibly be defended in any way, or by any of the arguments which had been or could be used. For this purpose he observes,

(1.) that admitting that all things were lawful, there were many things which ought not to be indulged in;

(2.) that admitting that they were lawful, yet a man ought not to be under the power of any improper indulgence, and should abandon any habit when it had the mastery.

(3.) That fornication was positively wrong, and against the very nature and essence of Christianity, 1Cor 6:13-20.

Are not expedient. This is the first answer to the objection. Even should we admit that the practices under discussion are lawful, yet there are many things which are not expedient; that is, which do not profit, for so the word συμφερει properly signifies; they are injurious and hurtful. They might injure the body; produce scandal; lead others to offend or to sin. Such was the case with regard to the use of certain meats, and even with regard to the use of wine. Paul's rule on this subject is stated in 1Cor 8:13. That if these things did injury to others, he would abandon them for ever; even though they were in themselves lawful. 1Cor 8:1 and following, and Rom 14:14 and following. There are many customs which, perhaps, cannot be strictly proved to be unlawful or sinful, which yet do injury in some way if indulged in; and which, as their indulgence can do no good, should be abandoned. Anything that does evil--however small--and no good, should be abandoned at once.

All things are lawful. Admitting this; or even on the supposition that all things are in themselves right.

But I will not be brought under the power. I will not be subdued by it; I will not become the slave of it.

Of any. Of any custom, or habit, no matter what it is. This was Paul's rule; the rule of an independent mind. The principle was, that even admitting that certain things were in themselves right, yet his grand purpose was not to be the slave of habit, not to be subdued by any practice that might corrupt his mind, fetter his energies, or destroy his freedom as a man and as a Christian. We may observe,

(1.) that this is a good rule to act on. It was Paul's rule, 1Cor 9:27, and it will do as well for us as for him.

(2.) It is the true rule of an independent and noble mind. It requires a high order of virtue; and is the only way in which a man may be useful and active.

(3.) It may be applied to many things now. Many a Christian and Christian minister is a slave; and is completely under the power of some habit that destroys his usefulness and happiness. He is the SLAVE of indolence, or carelessness, or of some VILE HABIT--as the use of tobacco or of wine. He has not independence enough to break the cords that bind him; and the consequence is, that life is passed in indolence or in self-indulgence, and time, and strength, and property are wasted, and religion blighted, and souls ruined.

(4.) The man that has not courage and firmness enough to act on this rule should doubt his piety. If he is a voluntary slave to some idle and mischievous habit, how can he be a Christian? If he does not love his Saviour and the souls of men enough to break off from such habits which he knows are doing injury, how is he fit to be a minister of the self-denying Redeemer?

(a) "power" 1Cor 9:27 Verse 13. Meats for the belly, etc. This has every appearance of being an adage or proverb. Its meaning is plain. "God has made us with appetites for food, and he has made food adapted to such appetites; and it is right, therefore, to indulge in luxurious living." The word belly here, κοιλια denotes the stomach; and the argument is, that as God had created the natural appetite for food, and had created food, it was right to indulge in eating and drinking to any extent which the appetite demanded. The word meats here, βρωματα, does not denote animal food particularly, or flesh, but any kind of food. This was the sense of the English word formerly, Mt 3:4, 6:25, 9:10, 10:10, 14:9, etc.

But God shall destroy. This is the reply of Paul to the argument. This reply is, that as both are so soon to be destroyed, they were unworthy of the care which was bestowed on them, and that attention should be directed to better things. It is unworthy the immortal mind to spend its time and thought in making provision for the body which is soon to perish. And especially a man should be willing to abandon indulgences in these things when they tended to injure the mind, and to destroy the soul. It is unworthy a mind that is to live for ever, thus to be anxious about that which is so soon to be destroyed in the grave. We may observe here:

(1.) This is the great rule of the mass of the world. The pampering of the appetites is the great purpose for which they live, and the only purpose.

(2.) It is folly. The body will soon be in the grave; the soul in eternity. How low and grovelling is the passion which leads the immortal mind always to anxiety about what the body shall eat and drink!

(3.) Men should act from higher motives. They should be thankful for appetites for food; and that God provides for the wants of the body; and should eat to obtain strength to serve him, and to discharge the duties of life. Man often degrades himself below--far below--the brutes in this thing. They never pamper their appetites, or create artificial appetites. Man, in death, sinks to the same level; and all the record of his life is, that "he lived to eat and drink, and died as the brute dieth." How low is human nature fallen! How sunken is the condition of man!

Now the body is not, etc. "But δε the body is not designed for licentiousness, but to be devoted to the Lord." The remainder of this chapter is occupied with an argument against indulgence in licentiousness--a crime to which the Corinthians were particularly exposed. See the Introduction to this epistle. It cannot be supposed that any members of the church would indulge in this vice, or would vindicate it; but it was certain,

(1.) that it was the sin to which they were particularly exposed;

(2.) that they were in the midst of a people who did both practise and vindicate it. Comp. Rev 2:14,15. Hence the apostle furnished them with arguments against it, as well to guard them from temptation, as to enable them to meet those who did defend it, and also to settle the morality of the question on an immovable foundation. The first argument is here stated, that the body of man was designed by its Maker to be devoted to him, and should be consecrated to the purposes of a pure and holy life. We are, therefore, bound to devote our animal as well as our rational powers to the service of the Lord alone.

And the Lord for the body. "The Lord is, in an important sense, for the body; that is, he acts, and plans, and provides for it. He sustains and keeps it; and he is making provision for its immortal purity and happiness in heaven. It is not right, therefore, to take the body, which is nourished by the kind and constant agency of a holy God, and to devote it to purposes of pollution." That there is a reference in this phrase to the resurrection, is apparent from the following verse. And as God will exert his mighty power in raising up the body, and will make it glorious, it ought not to be prostituted to purposes of licentiousness.

(b) "belly" Mt 15:17,20, Rom 14:17 (c) "fornication" 1Thes 4:3,7 (d) "lord" Rom 12:1 (e) "Lord" Eph 5:23 Verse 14. And God hath both raised up, etc. This is the second argument against indulgences in this sin. It is this: "We are united to Christ. God has raised him from the dead, and made his body glorified. Our bodies will be like his, (comp. Php 3:21;) and since our body is to be raised up by the power of God; since it is to be perfectly pure and holy; and since this is to be done by his agency, it is wrong that it should be devoted to purposes of pollution and lust." It is unworthy

(1.) of our connexion with that pure Saviour who has been raised from the dead, the image of our resurrection from the death and defilements of sin, Rom 6:1 and following and

(2) unworthy of the hope that our bodies shall be raised up to perfect and immortal purity in the heavens. No argument could be stronger. A deep sense of our union with a pure and risen Saviour, and a lively hope of immortal purity, would do more than all other things to restrain from licentious indulgences.

(f) "God hath" Rom 6:5,8 Verses 15, 16. Know ye not, etc. This is the third argument against licentiousness. It is, that we, as Christians, are united to Christ, (comp. Jn 15:1, etc.;) and that it is abominable to take the members of Christ, and subject them to pollution and sin. Christ was pure, wholly pure. We are professedly united to him. We are bound therefore to be pure, as he was. Shall that which is a part, as it were, of the pure and holy Saviour, be prostituted to impure and unholy embraces?

God forbid. Rom 3:4. This expresses the deep abhorrence of the apostle at the thought. It needed not argument to show it. The whole world revolted at the idea; and language could scarcely express the abomination of the very thought.

Know ye not, etc. This is designed to confirm and strengthen what he had just said.

He which is joined. Who is attached to; or who is connected with.

Is one body. That is, is to be regarded as one; is closely and intimately united. Similar expressions occur in classic writers. See Grotius and Bloomfield.

For two, saith he, etc. This Paul illustrates by a reference to the formation of the marriage connexion in Gen 2:24. He cannot be understood as affirming that that passage had original reference to illicit connexions; but he uses it for purposes of illustration. God had declared that the man and his wife became one; in a similar sense, in unlawful connexions the parties became one.

(a) "members of Christ" Eph 5:30 Verse 16.

1Cor 6:15

(b) "for two" Gen 2:24, Mt 19:5 Verse 17. But he that is joined to the Lord. The true Christian, united by faith to the Lord Jesus. See Jn 15:1, seq.

Is one spirit. That is, in a sense similar to that in which a man and his wife are one body. It is not to be taken literally; but the sense is, that there is a close and intimate union; they are united in feeling, spirit, intention, disposition. The argument is beautiful. It is, "As the union of souls is more important than that of bodies; as that union is more lasting, dear, and enduring than any union of body with body can be; and as our union with him is with a Spirit pure and holy, it is improper that we should sunder that tie, and break that sacred bond, by being joined to a harlot. The union with Christ is more intimate, entire, and pure, than that can be between a man and woman; and that union should be regarded as sacred and inviolable." Oh, if all Christians felt and regarded this as they should, how would they shrink from the connexions which they often form on earth! Comp. Eph 4:4.

(c) "one spirit" Jn 17:21-23, Eph 4:4 Verse 18. Flee fornication. A solemn command of God--as explicit as any that thundered from Mount Sinai. None can disregard it with impunity--none can violate it without being exposed to the awful vengeance of the Almighty. There is force and emphasis in the word flee, φευγετε. Man should escape from it; he should not stay to reason about it--to debate the matter--or even to contend with his propensities, and to try the strength of his virtue. There are some sins which a man can resist; some about which he can reason without danger of pollution. But this is a sin where a man is safe only when he flies; free from pollution only when he refuses to entertain a thought of it; secure when he seeks a victory by flight, and a conquest by retreat. Let a man turn away from it without reflection on it, and he is safe. Let him think, and reason, and he may be ruined. "The very passage of an impure thought through the mind leaves pollution behind it." An argument on the subject often leaves pollution; a description ruins; and even the presentation of motives against it may often fix the mind with dangerous inclination on the crime. There is no way of avoiding the pollution but in the manner prescribed by Paul; there is no man safe who will not follow his direction. How many a young man would be saved from poverty, want, disease, curses, tears, and hell, could these TWO WORDS be made to blaze before him like the writing before the astonished eyes of Belshazzar, Dan 5 and could they terrify him from even the momentary contemplation of the crime.

Every sin, etc. This is to be taken comparatively. Sins in general; the common sins which men commit, do not immediately and directly affect the body, or waste its energies, and destroy life. Such is the case with falsehood, theft, malice, dishonesty, pride, ambition, etc. They do not immediately and directly impair the constitution, and waste its energies.

Is without the body. Does not immediately and directly affect the body. The more immediate effect is on the mind; but the sin under consideration produces an immediate and direct effect on the body itself.

Sinneth against his own body. This is the fourth argument against indulgence in this vice; and it is more striking and forcible. The sense is, "It wastes the bodily energies; produces feebleness, weakness, and disease; it impairs the strength, enervates the man, and shortens life." Were it proper, this might be proved to the satisfaction of every man by an examination of the effects of licentious indulgence. Those who wish to see the effects stated, may find them in Dr. Rush on the Diseases of the Mind. Perhaps no single sin has done so much to produce the most painful and dreadful diseases, to weaken the constitution, and to shorten life, as this. Other vices, as gluttony and drunkenness, do this also; and all sin has some effect in destroying the body; but it is true of this sin in an eminent degree.

(d) "Flee fornication" Prov 6:25-32, 7:24-27 Verse 19. What? know ye not, etc. This is the fifth argument against this sin. The Holy Ghost dwells in us; our bodies are his temples, and they should not be defiled and polluted by sin. 1Cor 3:16,17. As this Spirit is in us, and as it is given us by God, we ought not to dishonour the gift and the Giver by pollution and vice.

And ye are not your own. This is the sixth argument which Paul uses. We are purchased; we belong to God; we are his by redemption; by a precious price paid; and we are bound, therefore, to devote ourselves, body, soul, and spirit, as he directs, to the glory of his name, not to the gratification of the flesh. Rom 14:7,8.

(e) "your body" 2Cor 6:16 (f) "not your own" Rom 14:7,8 (*) "Holy Ghost" "Spirit" Verse 20. For ye are bought. Ye Christians are purchased; and by right of purchase should therefore be employed as he directs. This doctrine is often taught in the New Testament; and the argument is often urged, that therefore Christians should be devoted to God. 1Cor 7:23, 1Pet 1:18,19, 2:9, 2Pet 2:1, Rev 5:9. Acts 20:28.

With a price. τιμης. A price is that which is paid for an article, and which, in the view of the seller, is a fair compensation, or a valuable consideration why he should part with it; that is, the price paid is as valuable to him as the thing itself would be. It may not be the same thing either in quality or quantity, but it is that which to him is a sufficient consideration why he should part with his property. When an article is bought for a valuable consideration, it becomes wholly the property of the purchaser. He may keep it, direct it, dispose of it. Nothing else is to be allowed to control it without his consent. The language here is figurative. It does not mean that there was strictly a commercial transaction in the redemption of the church, a literal quid pro quo, for the thing spoken of pertains to moral government, and not to commerce. It means,

(1.) that Christians have been redeemed, or recovered to God.

(2.) That this has been done by a valuable consideration, or that which, in his view, was a full equivalent for the sufferings that they would have endured if their had suffered the penalty of the law.

(3.) That this valuable consideration was the blood of Jesus, as an stoning sacrifice, an offering, a ransom, which would accomplish the same great ends in maintaining the truth and honour of God, and the majesty of his law, as the eternal condemnation of the sinner would have done; and which, therefore, may be called, figuratively, the price which was paid. For if the same ends of justice could be accomplished by his atonement which would have been by the death of the sinner himself, then it was consistent for God to pardon him.

(4.) Nothing else could or would have done this. There was no price which the sinner could pay, no atonement which he could make; and, consequently, if Christ had not died, the sinner would have been the slave of sin, and the servant of the devil for ever.

(5.) As the Christian is thus purchased, ransomed, redeemed, he is bound to devote himself to God only, and to keep his commands, and to flee from a licentious life.

Glorify God. Honour God; live to him. Mt 5:16; Jn 12:28; Jn 17:1.

In your body, etc. Let your entire person be subservient to the glory of God. Live to him: let your life tend to his honour. No stronger arguments could be adduced for purity of life, and they are such as all Christians must feel.

(g) "bought" Acts 20:28, 1Pet 1:18,19, Rev 5:9 (h) "glorify God" 1Pet 2:9

========================================================================= REMARKS

(1.) We see from this chapter 1Cor 6:1-8 the evils of lawsuits, and of contentions among Christians. Every lawsuit between Christians is the means of greater or less dishonour to the cause of religion. The contention and strife; the time lost, and the money wasted; the hard feelings engendered, and bitter speeches caused; the ruffled temper, and the lasting animosities that are produced, always injure the cause of religion, and often injure it for years. Probably no lawsuit was ever engaged in by a Christian that did not do some injury to the cause of Christ. Perhaps no lawsuit was ever conducted between Christians that ever did any good to the cause of Christ.

(2.) A contentious spirit, a fondness for the agitation, the excitement, and the strife of courts, is inconsistent with the spirit of the gospel. Religion is retiring, peaceful, calm. It seeks the peace of all, and it never rejoices in contentions.

(3.) Christians should do nothing that will tend to injure the cause of religion in the eye of the world, 1Cor 6:7,8. How much better is it that I should lose a few pounds, than that my Saviour should lose his honour! How much better that my purse should be empty of glittering dust, even by the injustice of others, than that a single gem should be taken from his diadem! And how much better even that I should lose all, than that my hand should be reached out to pluck away one jewel, by my misconduct, from his crown! Can silver, can gold, can diamonds be compared in value to the honour of Christ and of his cause?

(4.) Christians should seldom go to law, even with others; never, if they can avoid it. Every other means should be tried first; and the law should be resorted to only when all else fails. How few lawsuits there would be if man had no bad passions! How seldom is the law applied to from the simple love of justice; how seldom from pure benevolence; how seldom for the glory of God! In nearly all cases that occur between men, a friendly reference to others would settle all the difficulty; always if there were a right spirit between the parties. Comparatively few suits at law will be approved of, when men come to die; and the man who has had the least to do with the law, will have the least, usually, to regret when he enters the eternal world.

(5.) Christians should be honest--strictly honest--always honest, 1Cor 6:8. They should do justice to all; they should defraud none. Few things occur that do more to disgrace religion than the suspicions of fraud, and overreaching, and deception, that often rest on professors of religion. How can a man be a Christian, and not be an honest man? Every man who is not strictly honest and honourable in his dealings should be regarded, whatever may be his pretensions, as an enemy of Christ and his cause.

(6.) The unholy cannot be saved, 1Cor 6:9,10. So God has determined; and this purpose cannot be evaded or escaped. It is fixed; and men may think of it as they please, still it is true that there are large classes of men who, if they continue such, cannot inherit the kingdom of God. The fornicator, the idolater, the drunkard, and the covetous, cannot enter heaven. So the Judge of all has said, and who can unsay it? So he has decreed, and who can change his fixed decree? And so it should be. What a place would heaven be, if the drunkard, and the adulterer, and the idolater were there! How impure and unholy would it be! How would it destroy all our hopes, dim all our prospects, mar all our joys, if we were told that they should sit down with the just in heaven! Is it not one of our fondest hopes that heaven will be pure, and that all its inhabitants shall be holy? And can God admit to his eternal embrace, and treat as his eternal friend, the man who is unholy; whose life is stained with abomination; who loves to corrupt others; and whose happiness is found in the sorrows, and the wretchedness, and vices of others? No; religion is pure, and heaven is pure; and whatever men may think, of one thing they may be assured, that the fornicator, and the drunkard, and the reviler, shall not inherit the kingdom of God.

(7.) If none of these can be saved as they are, what a host are travelling down to hell! How large a part of every community is made up of such persons! How vast is the number of drunkards that are known! How vast the host of extortioners, and of covetous men, and revilers of all that is good! How many curse their God and their fellow-men! How difficult to turn the corner of a street without hearing an oath! How necessary to guard against the frauds and deceptions of others! How many men and women are known to be impure in their lives! In all communities, how much does this sin abound! and how many shall be revealed at the great day as impure, who are now unsuspected I how many disclosed to the universe as all covered with pollution, who now boast even of purity, and who are received into the society of the virtuous and the lovely! Verily, the broad road to hell is thronged! And verily, the earth is pouring into hell a most dense and wretched population, and rolling down a tide of sin and misery that shall fill it with groans and gnashing of teeth for ever.

(8.) It is well for Christians to reflect on their former course of life, as contrasted with their present mercies, 1Cor 6:11. Such were they, and such they would still have been but for the mercy of God. Such as IS the victim of uncleanness and pollution, such as is the profane man and the reviler, such we should have been but for the mercy of God. That alone has saved us, and that only can keep us. How should we praise God for his mercy, and how are we bound to love and serve him for his amazing compassion in raising us from our deep pollution, and saving us from hell!

(9.) Christians should be pure, 1Cor 6:11-19. They should be above suspicion. They should avoid the appearance of evil. No Christian can be too pure; none can feel too much the obligation to be holy. By every sacred and tender consideration, God urges it on us; and by a reference to our own happiness, as well as to his own glory, he calls on us to be holy in our lives.

(10.) May we remember that we are not our own, 1Cor 6:20. We belong to God. We have been ransomed by sacred blood. By a reference to the value of that blood; by all its preciousness and worth; by all the sighs, and tears, and groans that bought us; by the agonies of the cross, and the bitter pains of the death of God's own Son, we are bound to live to God, and to him alone. When we are tempted to sin, let us think of the cross. When Satan spreads out his allurements, let us recall the remembrance of the sufferings of Calvary, and remember that all these sorrows were endured that we might be pure. Oh, how would sin appear were we beneath the cross, and did we feel the warm blood from the Saviour's open veins trickle upon us! Who would dare indulge in sin there? Who could do otherwise than devote himself, body and soul and spirit, unto God?