great and glorious. He is _born again not of blood, nor of the flesh,
nor of the will of man, but of God_. He is a child of God, a member
of Christ, an heir of the kingdom of heaven. _The peace of God which
passeth all understanding, keepeth his heart and mind in Christ Jesus._
His very _body_ is a _temple of the Holy Ghost, and an habitation of
God through the Spirit_. He is _created anew in Christ Jesus_: He is
_washed_, he is _sanctified_. His _heart is purified by faith_; he is
cleansed _from the corruption that is in the world. The love of God
is shed abroad in his heart by the Holy Ghost which is given unto_
him. And so long as he _walketh in love_ (which he may always do) he
_worships God in Spirit and in truth_. He _keepeth the commandments
of God, and doth those things, that are pleasing in his sight_: So
_exercising himself as to have a conscience void of offence, toward
God and toward man_. And he has power both over outward and inward sin,
even from the moment he is justified.
III. 1. But was he not then _freed from all sin_, so that there is
no sin in his heart? I cannot say this: I cannot believe it: because
St. _Paul_, says the contrary. He is speaking to believers, and
describing the state of believers in general, when he says, _The flesh
lusteth against the Spirit, and the Spirit against the flesh: these
are contrary the one to the other_. _Gal._ v. 17. Nothing can be more
express. The apostle here directly affirms, that _the flesh_, evil
nature, opposes _the Spirit_, even in believers; that even in the
regenerate, there are two principles, _contrary the one to the other_.
2. Again. When he writes to the believers at _Corinth_, to those who
were _sanctified in Christ Jesus_, _1 Cor._ i. 2. he says, _I brethren,
could not speak unto you as unto spiritual but as unto carnal, as unto
babes in Christ――Ye are yet carnal: for whereas there is among you
envying and strife, are ye not carnal?_ ch. iii. ver. 13. Now here the
apostle speaks unto those who were unquestionably believers, whom in
the same breath he stiles his _brethren_ in Christ, as being still in
a measure _carnal_. He affirms, there was _envying_ (an evil temper)
occasioning _strife among them_, and yet does not give the least
intimation, that they had lost their faith. Nay, he manifestly declares,
they had not; for then they would not have been _babes in Christ_. And
(what is most remarkable of all) he speaks of being _carnal_ and _babes
in Christ_, as one and the same thing: plainly shewing that every
believer (is in a degree) _carnal_, while he is only a _babe in Christ_.
3. Indeed this grand point, that there are two contrary principles in
believers, nature and grace, the flesh and the Spirit, runs through
all the epistles of St. _Paul_, yea through all the holy scriptures:
almost all the directions and exhortations therein, are founded on this
supposition: pointing at wrong tempers or practices in those, who are
notwithstanding acknowledged by the inspired writers to be believers.
And they are continually exhorted to fight with and conquer these, by
the power of the faith which was in them.
4. And who can doubt, but there was faith in the angel of the church
of _Ephesus_, when our Lord said to him, _I know thy works, and thy
labour, and thy patience, thou hast patience, and for my name’s sake
hast laboured and hast not fainted_. Rev. ii. 2, 3, 4. But was there
meantime no sin in his heart? Yea, or Christ would not have added,
_nevertheless I have somewhat against thee, because thou hast left thy
first love_. This was a real sin which God saw in his heart (of which
accordingly he is exhorted to _repent_.) And yet we have no authority
to say, that even then he had no faith.
5. Nay, the angel of the church at _Pergamos_ also, is exhorted to
_repent_, which implies sin, tho’ our Lord expresly says, _thou hast
not denied my faith_, ver. 13, 16. And to the angel of the church
in _Sardis_, he says, _strengthen the things which remain that are
ready to die_. The good which remained was _ready to die_; but was not
actually dead, chap. iii. 2. So there was still a spark of faith even
in him; which he is accordingly commanded to _hold fast_. Ver. 3.
6. Once more. When the apostle exhorts believers, to _cleanse_
themselves _from all filthiness of flesh and spirit_, (2 Cor.
viii. 1.) he plainly teaches, that those believers were not yet
cleansed therefrom. Will you answer, “he that _abstains from all
appearance of evil_, does _ipso facto_ cleanse himself from all
filthiness.” Not in any wise. For instance: a man reviles me. I feel
resentment, which is _filthiness of spirit_. Yet I say not a word. Here
I _abstain from all appearance of evil_. But this does not cleanse me
from that filthiness of spirit, as I experience to my sorrow.
7. And as this position, There is no sin in a believer, no carnal mind,
no bent to back-sliding, is thus contrary to the word of God, so it is
to the _experience_ of his children. These continually feel an heart
bent to back-sliding, a natural tendency to evil; a proneness to depart
from God, and cleave to the things of earth. They are daily sensible
of sin remaining in their heart, pride, self-will, unbelief: and of
sin cleaving to all they speak and do, even their best actions, and
holiest duties. Yet at the same time they _know_ that they _are of God_;
they cannot doubt of it for a moment. They feel _his Spirit_ clearly
_witnessing with their spirit, that they are the children of God_. They
_rejoice in God through Christ Jesus, by whom they have now received
the atonement_. So that they are equally assured, that sin is in them,
and that _Christ is in_ them _the hope of glory_.
8. “But can Christ be in the same heart where sin is?” Undoubtedly he
can. Otherwise it never could be saved therefrom. Where the sickness is,
there is the physician,
Carrying on his work within,
Striving ’till he cast out sin.
Christ indeed cannot _reign_, where sin _reigns_: neither will he
_dwell_ where any sin is _allowed_. But he _is_ and _dwells_ in the
heart of every believer, who is fighting against all sin; although it
be _not_ yet _purified, according to the purification of the sanctuary_.
9. It has been observed before, that the opposite doctrine, “that there
is no sin in believers,” is quite _new_ in the church of Christ: that
it was never heard of for seventeen hundred years, never ’till it was
discovered by Count _Zinzendorf_. I do not remember to have seen the
least intimation of it, either in any antient or modern writer: unless
perhaps in some of the wild, ranting Antinomians. And these likewise
say and unsay, acknowledging, there is sin _in their flesh_, although
no sin _in their heart_. But whatever doctrine is _new_ must be _wrong_:
for the _old_ religion is the only _true_ one. And no doctrine can be
right, unless it is the very same _which was from the beginning_.
10. One argument more against this new, unscriptural doctrine, may be
drawn from the dreadful consequences of it. One says, “I felt anger
to-day.” Must I reply, then you have no faith? Another says, “I know
what you advise is good. But my will is quite averse to it.” Must I
tell him, “Then you are an unbeliever, under the wrath and the curse of
God?” What will be the natural consequence of this? Why, if he believe
what I say, his soul will not only be grieved and wounded, but perhaps
utterly destroyed: Inasmuch as he will _cast away_ that _confidence,
which hath great recompence of reward_. And having cast away his shield,
how shall he _quench the fiery darts of the wicked one_? How shall
he overcome the world? Seeing _this is the victory that overcometh
the world even our faith_. He stands disarmed in the midst of his
enemies, open to all their assaults. What wonder then if he be utterly
overthrown; if they take him captive at their will? Yea, if he fall
from one wickedness to another, and never see good any more?――――I
cannot therefore by any means receive this assertion, that there is no
sin in a believer from the moment he is justified; first, because it
is contrary to the whole tenor of scripture; secondly, because it ♦is
contrary to the experience of the children of God. Thirdly, because
it is absolutely new, never heard of in the world ’till yesterday;
and lastly, because it is naturally attended with the most fatal
consequences; not only grieving those whom God hath not grieved, but
perhaps dragging them into everlasting perdition.
IV. 1. However, let us give a fair hearing to the chief arguments, of
those who endeavour to support it. And it is, first, from scripture
they attempt to prove, that there is no sin in a believer. They argue
thus. “The scripture says, every believer is _born of God_, is _clean_,
is _holy_, is _sanctified_; is _pure in heart_, has a new heart, is a
temple of the Holy Ghost. Now, as _that which is born of the flesh is
flesh_, is altogether evil, so _that which is born of the Spirit is
spirit_, is altogether good. Again; a man cannot be clean, sanctified,
holy, and at the same time unclean, unsanctified, unholy. He cannot be
pure and impure, or have a new and an old heart together. Neither can
his soul be unholy, while it is a temple of the Holy Ghost.”
I have put this objection as strong as possible, that its full weight
may appear. Let us now examine it, part by part. And 1 “_That which is
born of the Spirit, is spirit_, is altogether good.” I allow the text,
but not the comment. For the text affirms this, and no more, That every
man who is _born of the Spirit_, is a _spiritual man_. He is so. But
so he may be and yet not be _altogether spiritual_. The Christians at
_Corinth_ were _spiritual_ men. Else they had been no Christians at
all. And yet they were not _altogether_ spiritual. They were still
(in part) _carnal_. “But they were fallen from grace.” St. _Paul_
says no. They were even then _babes in_ Christ. 2. “But a man cannot
be _clean_, _sanctified_, _holy_, and at the same time _unclean_,
_unsanctified_, _unholy_.” Indeed he may. So the _Corinthians_ were.
_Ye are washed_, says the apostle, _ye are sanctified_: namely,
cleansed from _fornication_, _idolatry_, _drunkenness_, and all other
outward sin, (1 Cor. vi. 9, 10, 11.) And yet at the same time, in
another sense of the word, they were _unsanctified_: they were not
_washed_, not inwardly _cleansed_ from envy, evil-surmising, partiality.
“But sure they had not a new heart, and an old heart together.” It is
most sure, they had. For at that very time, their hearts were _truly_,
yet not _entirely_ renewed. Their carnal mind was nailed to the cross.
Yet it was not wholly destroyed. “But could they be _unholy_, while
they were _temples of the Holy Ghost_?” Yes, that they were _temples of
the Holy Ghost_, is certain. (_1 Cor._ vi. 19.) And it is equally
certain, they were, in some degree _carnal_, that is, _unholy_.
2. “However, there is one scripture more, which will put the matter
out of question. _If any man be_ (a believer) _in Christ_, he is _a new
creature. Old things are past away: behold all things are become new_,
2 Cor. v. 17. Now, certainly a man cannot be a _new creature_ and an
_old creature_ at once.” Yes, he may. He may be _partly renewed_, which
was the very case of those at _Corinth_. They were doubtless _renewed
in the spirit of their mind_, or they could not have been so much
as _babes in Christ_. Yet they had not the whole mind which was _in
Christ_, for they _envied_ one another. “But it is said expresly, _old
things are past away: all things are become new_.” But we must not so
interpret the apostle’s words, as to make him contradict himself. And
if we will make him consistent with himself, the plain meaning of the
words is this. His _old judgment_ (concerning justification, holiness,
happiness, indeed concerning the things of God in general) is now
_past away_. So are his _old desires, designs, affections, tempers, and
conversation_. All these are undeniably _become new_, greatly changed
from what they were. And yet though they _are new_, they are not
_wholly new_. Still he feels, to his sorrow and shame, remains of the
_old man_, too manifest taints of his former tempers and affections,
though they cannot _gain_ any _advantage_ over him, as long as he
_watches unto prayer_.
3. This whole argument, “If he is clean, he is clean,” “if he is
holy, he is holy;” (and twenty more expressions of the same kind, may
easily be heaped together) is really no better than playing upon words:
it is the fallacy of arguing from a _particular_ to a _general_; of
inferring a general conclusion, from particular premisses. Propose
the sentence entire, and it runs thus: “If he is holy _at all_, he is
holy _altogether_.” That does not follow: every babe in Christ is holy,
and yet not altogether so. He is saved from sin; yet not intirely:
it _remains_ though it does not _reign_. If you think it does not
_remain_ (in _babes_ at least, whatever be the case with _young men_,
or _fathers_) you certainly have not considered the height and depth
and length and breadth of the law of God; even the law of love, laid
down by St. _Paul_ in the thirteenth of _Corinthians_ and that _every_
ἀνομία, disconformity to, or deviation from this law, _is sin_. Now is
there no disconformity to this in the heart or life of a believer? What
may be in an adult Christian is another question. But what a stranger
must he be to human nature, who can possibly imagine, that this is the
case with every babe in Christ?
4. “But believers _walk after the Spirit_.[27] Rom. viii. 1. and the
Spirit of God _dwells_ in them, consequently they are delivered from
the guilt, the power, _or in one word_, the being of sin.”
These are coupled together, as if they were the same thing. But they
are not the same thing. The _guilt_ is one thing, the _power_ another,
and the _being_ yet another. That believers are delivered from the
_guilt_ and _power_ of sin we allow; that they are delivered from the
_being_ of it we deny. Nor does it in any wise follow from these texts.
A man may have the Spirit of God _dwelling in_ him, and may _walk after
the Spirit_, tho’ he still feels _the flesh lusting against the Spirit_.
5. “But the _church is the body of Christ_, Col. i. 24. This implies,
that its members are washed from all filthiness. Otherwise it will
follow, that Christ and _Belial_ are incorporated with each other.”
Nay, it will not follow from hence, “Those who are the mystical body of
Christ, still feel the flesh lusting against the Spirit,” that Christ
has any fellowship with the devil, or with that sin which he enables
them to resist and overcome.
6. “But are not Christians _come to the heavenly Jerusalem_, where
_nothing defiled can enter_?” Heb. xii. 22. Yes; and _to an innumerable
company of angels, and to the spirits of just men made perfect_: that
is,
Earth and heaven all agree;
All his one great family.
And they are likewise holy and _undefiled_, while they _walk after the
Spirit_: although sensible, there is another principle in them, and
that _these are contrary to each other_.
7. “But Christians are _reconciled to God_. Now this could not be,
if any of the _carnal mind_ remained: for this is enmity against
God. Consequently no reconciliation can be effected, but by its total
destruction.”
We _are reconciled to God thro’ the blood of the Cross_. And in that
moment, the φρόνημα σαρκὸς the corruption of nature, which is _enmity
with God_, is put under our feet. The flesh has _no more dominion_ over
us. But it still _exists_: And it is still in its nature enmity with
God, lusting against his Spirit.
8. “But _they that are Christ’s have crucified the flesh, with its
affections and lusts_.” _Gal._ v. 24. They have so: yet it remains
in them still, and often struggles to break from the cross. “Nay, but
they have _put off the old man with his deeds_.” _Col._ iii. 9. They
have: and in the sense above described, _old things are passed away;
all things are become new_. An hundred texts may be cited to the same
effect. And they will all admit of the same answer. “But to say all in
one word, _Christ gave himself for the church, that――it might be holy
and without blemish_.” _Eph._ v. 25, 27. And so it will be in the end:
but it never was yet from the beginning to this day.
9. “But let _experience_ speak. All who are justified do at that time
find an absolute freedom from all sin.” That I doubt: But if they do,
do they find it ever after? Else you gain nothing. “If they do not, it
is their own fault.” That remains to be proved.
10. “But, in the very nature of things, can a man have pride in him,
and not be proud? Anger, and yet not be angry?”
A man may have _pride_ in him, may think of himself in _some
particulars_ above what he ought to think, (and so be _proud_ in that
particular) and yet not be a proud man, in his _general_ character. He
may have _anger_ in him, yea and a strong propensity to furious anger,
without _giving way_ to it. “But can anger and pride be in that heart,
♦where _only_ meekness and humility are felt!” No: but _some_ pride and
anger may be in that heart, where there is _much_ humility and meekness.
“It avails not to say, these tempers _are_ there, but they do not
_reign_. For sin cannot, in any kind or degree, _exist_ where it does
not _reign_. For _guilt_ and _power_, are essential properties of sin.
Therefore where one of them is, all must be.”
Strange indeed! “Sin cannot in any kind or degree, _exist_ where it
does not _reign_?” Absolutely contrary this to all experience, all
scripture, all common sense. Resentment of an affront is sin. It is
ἀνομία, disconformity to the law of love. This has existed in me a
thousand times. Yet it did not, and does not _reign_. “But _guilt_
and _power_ are essential properties of sin: therefore where one is,
all must be.” No. In the instance before us, if the resentment I feel
is not yielded to, even for a moment, there is no _guilt_ at all, no
condemnation from God upon that account. And in this case, it has no
_power_: though it _lusteth against the Spirit_ it cannot prevail. Here
therefore, as in ten thousand instances, there is _sin_, without either
_guilt_ or _power_.
11. “But the supposing sin in a believer is pregnant with every thing
frightful and discouraging. It implies the contending with a power,
that has the possession of our strength, maintains his usurpation of
our hearts, and there prosecutes the war in defiance of our Redeemer.”
Not so. The supposing sin _is in_ us, does not imply, that it has
the possession of our strength. No more than a man crucified has the
possession of those that crucify him. As little does it imply, that
sin “maintains its usurpation of our hearts.” The usurper is dethroned.
He _remains_ indeed where he once reigned; but remains _in chains_. So
that he does, in some sense “prosecute the war,” yet he grows weaker
and weaker: while the believer goes on from strength to strength,
conquering and to conquer.
12. “I am not satisfied yet. He that has sin in him, is a slave to sin.
Therefore you suppose a man to be justified, while he is a slave to sin.
Now if you allow, men may be justified, while they have pride, anger or
unbelief in them; nay if you aver, These are (at least, for a time) in
all that are justified: what wonder that we have so many proud, angry,
unbelieving believers?”
I do not suppose any man who is justified, is a slave to sin. Yet I do
suppose, sin remains (at least for a time) in all that are justified.
“But if sin remains in a believer, he is a sinful man: if pride, for
instance, then he is proud: if self-will, then he is self-willed; if
unbelief, then he is an unbeliever; consequently, no believer at all.
How then does he differ from unbelievers, from unregenerate men?”
This is still mere playing upon words. It means no more than, if
there is sin, pride, self-will in him, then――――there is sin, pride,
self-will. And this nobody can deny. In _that sense_ then he is proud
or self-willed. But he is not proud or self-willed in the same sense,
that unbelievers are, that is, _governed_ by pride or self-will. Herein
he differs from unregenerate men. They _obey_ sin; he does not. Flesh
is in them both. But they _walk after the flesh_: He _walks after the
Spirit_.
“But how can _unbelief_ be in a believer?” That word has two meanings.
It means either _no faith_, or _little faith_; either the _absence_ of
faith, or the _weakness_ of it. In the former sense, unbelief is not in
a believer: in the latter, it is in all babes. Their faith is commonly
mixt with doubt or fear, that is (in the latter sense) with unbelief.
_Why are ye fearful_, says our Lord, _O ye of little faith_. Again,
_O thou of little faith, wherefore didst thou doubt?_ You see here was
_unbelief_ in _believers_: little faith and much unbelief.
13. “But this doctrine, that sin remains in a believer, that a man
may be in the favour of God, while he has sin in his heart, certainly
tends to encourage men in sin.” Understand the proposition right,
and no such consequence follows. A man may be in God’s favour tho’ he
_feel_ sin; but not if he _yields_ to it. _Having sin_ does not forfeit
the favour of God; _giving way to sin_, does. Though the flesh in you
_lust against the spirit_, you may still be a child of God. But if
you _walk after the flesh_, you are a child of the devil. Now, this
doctrine does not incourage to _obey_ sin, but to _resist_ it with all
our might.
V. 1. The sum of all is this. There are in every person, even after
he is justified, two contrary principles, nature and grace, termed
by St. _Paul_, the _flesh_ and the _Spirit_. Hence altho’ even babes
in Christ are _sanctified_, yet it is only _in part_. In a degree,
according to the measure of their faith, they are _spiritual_: yet in
a degree, they are _carnal_. Accordingly, believers are continually
exhorted to watch against the flesh, as well as the world and the devil.
And to this agrees the constant experience of the children of God.
While they feel this witness in themselves, they feel a will not wholly
resigned to the will of God. They know they are in him, and yet find an
heart ready to depart from him, a proneness to evil in many instances,
and a backwardness to that which is good. The contrary doctrine is
wholly _new_; never heard of in the church of Christ, from the time of
his coming into the world, ’till the time of count _Zinzendorf_. And it
is attended with the most fatal consequences. It cuts off all watching
against our evil nature, against the _Delilah_, which we are told is
gone, tho’ she is still lying in our bosom. It tears away the shield
of weak believers, deprives them of their faith, and so leaves them
exposed to all the assaults of the world, the flesh and the devil.
2. Let us therefore hold fast the sound doctrine, _once delivered to
the saints_, and delivered down by them with the written word, to all
succeeding generations: that altho’ we are renewed, cleansed, purified,
sanctified, the moment we truly believe in Christ, yet we are not,
then renewed, cleansed, purified altogether: but the _flesh_, the evil
nature still _remains_ (though subdued) and wars _against_ the Spirit.
So much the more, let us use all diligence, in _fighting the good fight
of faith_. So much the more earnestly let us _watch and pray_, against
the enemy within. The more carefully let us _take to_ ourselves, and
_put on the whole armour of God_: that although _we wrestle_, both
_with flesh and blood, and with principalities and powers and wicked
spirits in high places, we may be able to withstand in the evil day,
and having done all, to stand_.
SERMON XIV.
THE REPENTANCE OF BELIEVERS.
MARK i. 15.
_Repent and believe the gospel._
1. IT is generally supposed, that repentance and faith are only the
gate of religion; that they are necessary only at the beginning of our
Christian course, when we are setting out in the way to the kingdom.
And this may seem to be confirmed by the great apostle, where exhorting
the _Hebrew_ Christians, to _go on to perfection_, he teaches them to
_leave_ these _first principles of the doctrine of Christ; not laying
again the foundation of repentance from dead works and faith toward
God_: which must at least mean, that they should comparatively leave
these, that at first took up all their thoughts, in order to _press
forward toward the prize of the high calling of God in Christ Jesus_.