CHRISTIAN PERFECTION.
PHIL. iii. 12.
_Not as tho’ I had already attained, either were already perfect._
1. THERE is scarce any expression in holy writ, which has given more
offence than this. The word _perfect_ is what many cannot bear. The
very sound of it is an abomination to them. And whosoever _preaches
perfection_ (as the phrase is) _i. e._ asserts that it is attainable
in this life, runs great hazard of being accounted by them, worse than
a Heathen man or a Publican.
2. And hence some have advised, wholly to lay aside the use of those
expressions: “because they have given so great offence.” But are they
not found in the oracles of God? If so, by what authority, can any
messenger of God lay them aside, even tho’ all men should be offended?
We have not so learned Christ; neither may we thus give place to the
devil. Whatsoever God hath spoken, that will we speak, whether men will
hear, or whether they will forbear: knowing that then alone can any
minister of Christ be _pure from the blood of all men_, when he hath
_not shunned to declare unto them all the counsel of God_.
3. We may not therefore lay these expressions aside, seeing they are
the words of God, and not of man. But we may, and ought to explain the
meaning of them; that those who are sincere of heart, may not err to
the right-hand or to the left, from the mark of the prize of their high
calling. And this is the more needful to be done, because in the verse
already repeated, the apostle speaks of himself as not perfect: _not_,
saith he, _as tho’ I were already perfect_. And yet immediately after,
in the fifteenth verse, he speaks of himself, yea and many others, as
perfect. _Let us_, saith he, _as many as be perfect, be thus minded_.
4. In order therefore to remove the difficulty arising from this
seeming contradiction, as well as to give light to them who are
pressing forward to the mark, and that those who are lame be not turned
out of the way, I shall endeavour to shew.
_First_, In what sense Christians are _not_, and,
_Secondly_, In what sense they are _perfect_.
I. 1. In the first place I shall endeavour to shew, in what sense
Christians are _not perfect_. And both from experience and scripture
it appears, first, that they are not perfect in knowledge: they are not
_so_ perfect in this life, as to be free from ignorance. They know, it
may be in common with other men, many things relating to the present
world; and they know, with regard to the world to come, the general
truths which God hath revealed. They know likewise (what _the natural
man receiveth not_: for these things _are spiritually discerned_) _what
manner of love it is, wherewith the Father hath loved them, that they
should be called the sons of God_: they know _the mighty working of his
Spirit_ in their hearts, and the wisdom of his providence, directing
all their paths, and causing all things to work together for their good.
Yea, they know in every circumstance of life, what the Lord requireth
of them, and how _to keep a conscience void of offence both toward God
and toward man_.
2. But innumerable are the things which they know not. _Touching the
Almighty himself, they cannot search him out to perfection. Lo, these
are but a part of his ways; but the thunder of his power, who can
understand?_ They cannot understand, I will not say, how _there are
three that bear record in heaven, the Father, the Son, and the Holy
Spirit, and these three are one_; or how the eternal Son of God _took
upon himself the form of a servant_: but not any one attribute, not
any one circumstance of the divine nature. Neither is it for them _to
know the times and seasons_, when God will work his great works upon
the earth; no, not even those which he hath in part revealed, by his
servants and prophets, since the world began. Much less do they know,
when God having _accomplished the number of his elect will hasten his
kingdom_: when _the heavens shall pass away with a great noise, and the
elements shall melt with fervent heat_.
3. They know not the reasons even of many of his present dispensations
with the sons of men: but are constrained to rest here, tho’ _clouds
and darkness are round about him, righteousness and judgment are the
habitation of his seat_. Yea, often with regard to his dealings with
themselves doth their Lord say unto them, _What I do, thou knowest not
now; but thou shalt know hereafter_. And how little do they know, of
what is ever before them, of even the visible works of his hands? How
_he spreadeth the north over the empty place, and hangeth the earth
upon nothing_? How he unites all the parts of this vast machine by a
secret chain which cannot be broken? So great is the ignorance, so very
little the knowledge of even the best of men.
4. No one then is so perfect in this life, as to be free from ignorance.
Nor, secondly, from mistake, which indeed is almost an unavoidable
consequence of it; seeing those who _know but in part_, are ever
liable to err, touching the things which they know not. ’Tis true, the
children of God do not mistake, as to the things essential to salvation.
They do not _put darkness for light, or light for darkness_, neither
_seek death in the error of their life_. For they are _taught of God_,
and the way which he teaches them, the way of holiness is so plain,
that _the wayfaring man, tho’ a fool, need not err therein_. But in
things unessential to salvation, they do err, and that frequently.
The best and wisest of men are frequently mistaken, even with regard
to facts: believing those things not to have been, which really
were, or those to have been done, which were not. Or suppose they are
not mistaken as to the fact itself, they may be, with regard to its
circumstances; believing them, or many of them, to have been quite
different, from what in truth they were. And hence cannot but arise
many farther mistakes. Hence they may believe either past or present
actions, which were, or are evil, to be good; and such as were, or are
good to be evil. Hence also they may judge, not according to truth,
with regard to the characters of men: and that not only by supposing
good men to be better, or wicked men to be worse than they are; but by
believing them to have been, or to be good men, who were, or are very
wicked: or, perhaps, those to have been, or to be wicked men, who were,
or are holy and unreprovable.
5. Nay, with regard to the holy scriptures themselves, as careful as
they are to avoid it, the best of men are liable to mistake, and do
mistake day by day: especially, with respect to those parts thereof,
which less immediately relate to practice. Hence even the children
of God are not agreed, as to the interpretation of many places in
holy writ: nor is their difference of opinion any proof that they are
not the children of God on either side. But it is a proof, that we
are no more to expect any living man, to be _infallible_ than to be
_omniscient_.
6. If it be objected to what has been observed under this and the
preceding head, that St. _John_ speaking to his brethren in the faith,
says, _Ye have an unction from the holy one, and know all things_,
1 John ii. 20. The answer is plain, “Ye know all things that are
needful for your soul’s health.” That the apostle never designed
to extend this farther, that he could not speak it in an absolute
sense, is clear first from hence, that otherwise he would describe the
disciple as _above his master_; seeing Christ himself, as man, knew
not all things.――_Of that hour_, saith he, _knoweth no man, no not the
Son, but the Father only_. It is clear, secondly, from the apostle’s
own words that follow, _These things have I written unto you concerning
them that deceive you_: as well as from his frequently repeated caution,
_Let no man deceive you_; which had been altogether needless, had not
those very persons, who had that unction from the Holy One been liable
not to ignorance only; but to mistake also.
7. Even Christians therefore are not _so_ perfect, as to be free either
from ignorance or error. We may, thirdly, add: nor from infirmities.
Only let us take care to understand this word aright. Only let us not
give that soft title to known sins, as the manner of some is. So, one
man tells us, “Every man has his infirmity, and mine is drunkenness:”
another has the infirmity of uncleanness; another that of taking
God’s holy name in vain. And yet another has the infirmity of calling
his brother, _Thou fool_, or returning _railing for railing_. It is
plain, that all you who thus speak, if ye repent not, shall with your
infirmities, go quick into hell. But I mean hereby, not only those
which are properly termed _bodily infirmities_, but all those inward
or outward imperfections, which are not of a moral nature. Such are
weakness or slowness of understanding, dullness or confusedness of
apprehension, incoherency of thought, irregular quickness or heaviness
of imagination. Such (to mention no more of this kind) is the want of
a ready or retentive memory. Such in another kind are, those which are
commonly in some measure consequent upon these: namely, slowness of
speech, impropriety of language, ungracefulness of pronunciation: to
which one might add a thousand nameless defects, either in conversation
or behaviour. These are the infirmities which are found in the best of
men, in a larger or smaller proportion. And from these none can hope to
be perfectly freed, till the spirit returns to God that gave it.
8. Nor can we expect till then, to be wholly free from temptation.
Such perfection belongeth not to this life. It is true, there are
those who being given up to work all uncleanness with greediness,
scarce perceive the temptations which they resist not, and so seem to
be without temptation. There are also many whom the wise enemy of souls
seeing to be fast asleep in the dead form of godliness, will not tempt
to gross sin, lest they should awake, before they drop into everlasting
burnings. I know, there are also children of God, who being now
_justified freely_, having found _redemption in the blood of Christ_,
for the present feel no temptation. God hath said to their enemies,
_Touch not mine anointed, and do my children no harm_. And for this
season, it may be for weeks or months, he causeth them to _ride on high
places_, he beareth them as on eagles wings, above all the fiery darts
of the wicked one. But this state will not last always, as we may learn
from that single consideration, that the Son of God himself, in the
days of his flesh, was tempted even to the end of his life. Therefore
so let his servant expect to be; for _it is enough that he be as his
master_.
9. Christian perfection therefore does not imply (as some men seem
to have imagined) an exemption either from ignorance or mistake, or
infirmities or temptations. Indeed it is only another term for holiness.
They are two names for the same thing. Thus, every one that is holy,
is in the scripture sense, perfect. Yet we may, lastly, observe, that
neither in this respect is there any absolute perfection on earth.
There is no _perfection of degrees_, as it is termed; none which does
not admit of a continual increase. So that how much soever any man has
attained, or in how high a degree soever he is perfect, he hath still
need to _grow in grace_, and daily to advance in the knowledge and love
of God his Saviour.
II. 1. In what sense then are Christians perfect? This is what I shall
endeavour, in the second place to shew. But it should be premised, that
there are several stages in Christian life as in natural: some of the
children of God being but new-born babes; others having attained to
more maturity, And accordingly St. _John_, in his first epistle (c. ii.
12, &c.) applies himself severally, to those he terms little children,
those he stiles young men, and those whom he intitles fathers. _I write
unto you, little children_, saith the apostle, _because your sins are
forgiven_: because thus far you have attained, being _justified freely_,
you _have peace with God, thro’ Jesus Christ. I write unto you, young
men, because ye have overcome the wicked one_; or (as he afterwards
addeth) _because ye are strong, and the word of God abideth in you_. Ye
have quenched the fiery darts of the wicked one, the doubts and fears,
wherewith he disturbed your first peace, and the witness of God that
your sins are forgiven, now _abideth in your heart. I write unto you,
fathers, because ye have known him that is from the beginning._ Ye have
known both the Father and the Son, and the Spirit of Christ in your
inmost soul. Ye are _perfect men, being grown up to the measure of the
stature of the fullness of Christ_.
2. It is of these chiefly I speak in the latter part of this discourse.
For these only are perfect Christians. But even babes in Christ are
in such a sense perfect, or _born of God_ (an expression taken also
in divers senses) as first, not to commit sin. If any doubt of this
privilege of the sons of God, the question is not to be decided by
abstract reasonings, which may be drawn out into an endless length, and
leave the point just as it was before. Neither is it to be determined
by the experience of this or that particular person. Many may suppose
they do not commit sin, when they do: but this proves nothing either
way. _To the law and to the testimony_ we appeal. _Let God be true, and
every man a liar._ By his word will we abide, and that alone. Hereby we
ought to be judged.
3. Now the word of God plainly declares, that even those who are
justified, who are born again in the lowest sense, _do not continue in
sin_; that they cannot _live any longer therein_ (Rom. vi. 1, 2.) that
they are _planted together in the likeness of the death of Christ_.
(verse 5.) That their _old man is crucified with him, the body of sin
being destroyed, so that thenceforth they do not serve sin: that being
dead with Christ, they are freed from sin_ (verses 6, 7.) That they
are _dead unto sin_, and _alive unto God_ (verse 11.) That _sin hath no
more dominion over them_, who are _not under the law, but under grace_;
but that these _being free from sin, are become the servants of
righteousness_, verses 14, 18.
4. The very least which can be implied in these words, is, that the
persons spoken of therein, namely, all real Christians or believers
in Christ, are made free from outward sin. And the same freedom which
St. _Paul_ here expresses in such variety of phrases, St. _Peter_
expresses in that one (_1 Pet._ iv. 1, 2.) _He that hath suffered in
the flesh, hath ceased from sin,――that he no longer should live――to the
desires of men, but to the will of God._ For this _ceasing from sin_,
if it be interpreted in the lowest sense, as regarding only the outward
behaviour, must denote the ceasing from the outward act, from any
outward transgression of the law.
5. But most express are the well known words of St. _John_, in
the third chapter of his first epistle, verse the eighth, &c. _He
that committeth sin is of the devil: for the devil sinneth from the
beginning. For this purpose the Son of God was manifested, that he
might destroy the works of the devil. Whosoever is born of God, doth
not commit sin. For his seed remaineth in him, and he cannot sin,
because he is born of God._ And those in the fifth, verse 18. _We know
that whosoever ♦is born of God sinneth not. But he that is begotten of
God keepeth himself, and that wicked one toucheth him not._
6. Indeed it is said, this means only, he sinneth not _wilfully_; or
he doth not commit sin _habitually_; or, _not as other men do_; or,
_not as he did before_. But by whom is this said? By St. _John_? No.
There is no such word in the text: nor in the whole chapter; nor in all
this epistle; nor in any part of his writings whatsoever. Why then, the
best way to answer a bold assertion is, simply to deny it. And if any
man can prove it from the word of God, let him bring forth his strong
reasons.
7. And a sort of reason there is, which has been frequently brought to
support these strange assertions, drawn from the examples recorded in
the word of God, “What say they, did not _Abraham_ himself commit sin,
prevaricating and denying his wife? Did not _Moses_ commit sin, when
he provoked God, _at the waters of strife_? Nay, to produce one for
all, did not even _David, the man after God’s own heart_, commit sin,
in the matter of _Uriah_ the _Hittite_, even murder and adultery?” It
is most sure he did. All this is true. But what is it you would infer
from hence? It may be granted, _first_, that _David_, in the general
course of his life, was one of the holiest men among the _Jews_. And,
_secondly_, that the holiest men among the _Jews did sometimes commit
sin_. But if you would hence infer, that _all Christians do, and must
commit sin, as long as they live_: this consequence we utterly deny. It
will never follow from those premisses.
8. Those who argue thus, seem never to have considered that declaration
of our Lord (_Matth._ xi. 11.) _Verily I say unto you, among them that
are born of women, there hath not risen a greater than John the Baptist.
Notwithstanding, he that is least in the kingdom of heaven is greater
than he._ I fear indeed there are some who have imagined _the kingdom
of heaven_ here, to mean the kingdom of glory: As if the Son of God
had just discovered to us, that the least glorified saint in heaven
is greater than any man upon earth! To mention this is sufficiently
to refute it. There can therefore no doubt be made but _the kingdom of
heaven_ here, (as in the following verse, where it is said to be _taken
by force_) or, _the kingdom of God, as_ St. _Luke_ expresses it, is
that kingdom of God on earth, whereunto all true believers in Christ,
all real Christians belong. In these words then our Lord declares two
things. _First_, That before his coming in the flesh, among all the
children of men, there had not been one greater than _John the Baptist_:
whence it evidently follows, that neither _Abraham_, _David_, nor any
_Jew_ was greater than _John_. Our Lord, _secondly_, declares, that he
which is least in the kingdom of God (in that kingdom which he came to
set up on earth, and which _the violent_ now began _to take by force_)
is greater than he. Not _a greater prophet_ (as some have interpreted
the word) for this is palpably false in fact. But greater in the grace
of God, and the knowledge of our Lord _Jesus Christ_. Therefore we
cannot measure the privileges of real Christians, by those formerly
given to the _Jews. Their ministration_ (or dispensation) we allow
_was glorious_; but ours _exceeds in glory_. So that whosoever would
bring down the _Christian_ dispensation to the _Jewish_ standard,
whosoever gleans up the examples of weakness, recorded in the law and
the prophets, and thence infers, that they who have _put on Christ_,
are indued with no greater strength, doth _greatly err, neither knowing
the scriptures, nor the power of God_.
9. “But are there not assertions in scripture which prove the same
thing, if it cannot be inferred from those examples? Does not the
scripture say expresly, _Even a just man sinneth seven times a day_?” I
answer, No. The scripture says no such thing. There is no such text in
all the bible. That which seems to be intended is the sixteenth verse
of the twenty-fourth chapter of _the Proverbs_: the words of which are
these, _A just man falleth seven times, and riseth up again_. But this
is quite another thing. For, _first_, the words _a day_, are not in
the text. So that if a just man falls seven times in his life, it is
as much as is affirmed here. _Secondly_, here is no mention of _falling
into sin_ at all; what is here mentioned is, _falling into temporal
affliction_. This plainly appears from the verse before, the words of
which are these: _Lay not wait, O wicked man, against the dwelling of
the righteous; spoil not his resting-place_. It follows, _For a just
man falleth seven times, and riseth up again: but the wicked shall fall
into mischief_. As if he had said, “God will deliver him out of his
trouble. But when thou fallest, there shall be none to deliver thee.”
10. But however in other places, continue the objectors, _Solomon_ does
assert plainly, _There is no man that sinneth not_ (1 _Kings_ viii. 46.
2 _Chron._ vi. 36.) yea, _there is not a just man upon earth that doth
good, and sinneth not_ (Eccles. vii. 20.) I answer, without doubt,
thus it was, in the days of _Solomon_. Yea, thus it was, from _Adam_ to
_Moses_, from _Moses_ to _Solomon_, and from _Solomon_ to Christ. There
was _then_ no man that sinned not. Even from the day that sin entered
into the world, there was not a just man upon earth that did good, and
sinned not, _until the_ Son of God was manifested _to take away our
sins_. It is unquestionably true, that _the heir, as long as he is a
child, differeth nothing from a servant_. And that _even so_ they (all
the holy men of old, who were under the _Jewish_ dispensation) _were_
during that infant-state of the church, _in bondage under the elements
of the world. But when the fulness of the time was come, God sent
forth his Son, made under the law, to redeem them that were under the
law, that they might receive the adoption of sons_; that they might
receive that _grace which is now made manifest by the appearing of our
Saviour, Jesus Christ, who hath abolished death, and brought life and
immortality to light thro’ the gospel_, (2 Tim. i. 10.) Now therefore
they _are no more servants, but sons_. So that whatsoever was the case
of those under the law, we may safely affirm with St. _John_, that
since the gospel was given, _He that is born of God, sinneth not_.
11. It is of great importance to observe, and that more carefully than
is commonly done, the wide difference there is between the _Jewish_
and the _Christian_ dispensation: and that ground of it which the same
apostle assigns in the seventh chapter of his gospel, verse 38, &c.
After he had there related those words of our blessed Lord, _He that
believeth on me, as the scripture hath said, out of his belly shall
flow rivers of living water_, he immediately subjoins, _This spake
he of the spirit_, οὗ ἔμελλον ♦λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν,
_which they who should believe on him, were afterwards to receive.
For the Holy Ghost was not yet given, because that Jesus was not yet
glorified._ Now the apostle cannot mean here (as some have taught)
that the miracle-working power of the Holy Ghost was not yet given.
For this was given; our Lord had given it to all his apostles, when he
first sent them forth to preach the gospel. He then gave them _power
over unclean spirits to cast them out_; power _to heal the sick_,
yea, _to raise the dead_. But the Holy Ghost was not yet given in
his sanctifying graces, as he was after Jesus was glorified. It was
then when _he ascended up on high and led captivity captive_, that he
_received those gifts for men, yea, even for the rebellious, that the
Lord God might dwell among them_. And _when the day of Pentecost was
fully come_, then first it was, that they who _waited for the promise
of the Father_, were made more than conquerors over sin, by the Holy
Ghost given unto them.
12. That this great salvation from sin was not given till Jesus was
glorified, St. _Peter_ also plainly testifies; where speaking of his
_brethren in the flesh_, as now _receiving the end of their faith,
the salvation of their souls_, he adds, (1 _Pet._ i. 9, 10, &c.) _Of
which salvation the prophets have enquired and searched diligently, who
prophesied of the grace_ (i. e. the gracious dispensation) _that should
come unto you: searching what, or what manner of time the Spirit of
Christ which was in them did signify, when it testified before hand
the sufferings of Christ and the glory_ (the glorious salvation) _that
should follow. Unto whom it was revealed, that not unto themselves,
but unto us they did minister, the things which are now reported unto
you by them that have preached the gospel unto you, with the Holy Ghost
sent down from heaven_ (viz. at the day of Pentecost, and so unto all
generations, into the hearts of all true believers.) On this ground
even _the grace which was brought unto them by the revelation of
Jesus Christ_, the apostle might well build that strong exhortation,
_Wherefore girding up the loins of your mind,――as he which hath called
you is holy, so be ye holy in all manner of conversation_.
13. Those who have duly considered these things must allow, that the
privileges of Christians, are in no wise to be measured by what the
Old Testament records concerning those who were under the _Jewish_
dispensation: seeing the fulness of times is now come; the Holy Ghost
is now given: the great salvation of God is brought unto men, by the
revelation of Jesus Christ. The kingdom of heaven is now set up on
earth: concerning which the Spirit of God declared of old (so far is
_David_ from being the pattern or standard of Christian perfection)
_He that is feeble among them at that day, shall be as_ David: _and the
house of_ David _shall be as God, as the angel of the Lord before them_
(Zech. xii. 8.)
14. If therefore you would prove that the apostle’s words, _he that
is born of God sinneth not_, are not to be understood, according to
their plain, natural, obvious meaning, it is from the New Testament you
are to bring your proofs: else you will fight as one that beateth the
air. And the first of these which is usually brought is taken from the
examples recorded in the New Testament. “The apostles themselves (it
is said) committed sin: nay the greatest of them. _Peter_ and _Paul_:
St. _Paul_, by his sharp contention with _Barnabas_, and St. _Peter_,
by his dissimulation at _Antioch_.” Well; suppose both _Peter_ and
_Paul_ did then commit sin: what is it you would infer from hence? That
_all the other apostles_ committed sin sometimes? There is no shadow
of proof in this. Or, would you thence infer, that _all the other
Christians_ of the apostolic age committed sin? Worse and worse; this
is such an inference as one would imagine a man in his senses could
never have thought of. Or, will you argue thus? “If two of the apostles
did once commit sin, then _all other Christians, in all ages_, do, and
will commit sin as long as they live.” Alas, my brother! a child of
common understanding, would be ashamed of such reasoning as this. Least
of all can you with any colour of argument infer, “That any man _must_
commit sin at all.” No; God forbid we should thus speak. No necessity
of sinning was laid upon _them_. The grace of God was surely sufficient
for them. And it _is_ sufficient for _us_ at this day. With the
temptation which fell on _them_, there _was_ a way to escape: as there
_is_ to every soul of man in every temptation. So that whosoever is
tempted to any sin, _need_ not yield; for no man is tempted above that
he is able to bear.
15. “But St. _Paul_ besought the Lord thrice, and yet he could not
escape from his temptation.” Let us consider his own words literally
translated. _There was given to me, a thorn, to the flesh, an angel,
or messenger of Satan, to buffet me. Touching this I besought the
Lord thrice, that it or he might depart from me. And he said unto
me, my grace is sufficient for thee. For my strength is made perfect
in weakness. Most gladly therefore will I rather glory in these my
weaknesses, that the strength of Christ may rest upon me. Therefore
I take pleasure in weaknesses,――for when I am weak, then am I strong._
16. As this scripture is one of the strong-holds of the patrons of
sin, it may be proper to weigh it throughly. Let it be observed then,
_first_, It does by no means appear, that this thorn, whatsoever it
was, occasioned St. _Paul_ to commit sin: much less laid him under any
necessity of doing so. Therefore, from hence it can never be proved
that any Christian _must_ commit sin. _Secondly_, The antient fathers
inform us, it was bodily pain: a violent head-ach, saith _Tertullian_
(de Pudic.) to which both _Chrysostom_ and St. _Jerom_ agree. St.
_Cyprian_[1] expresses it a little more generally in those terms,
_Many and grievous torments of the flesh and of the body[2]. Thirdly_,
To this exactly agree the apostle’s own words, _A thorn to the flesh,
to smite, beat, or buffet me. My strength is made perfect in weakness._
Which same words occur no less than four times in these two verses
only. But, _fourthly_, Whatsoever it was, it could not be either inward
or outward sin. It could no more be inward stirrings, than outward
expressions, of pride, anger, or lust. This is manifest beyond all
possible exception, from the words that immediately follow, _Most
gladly will I glory in these my weaknesses, that the strength of Christ
may rest upon me_. What? Did he glory in pride, in anger, in lust? Was
it through these _weaknesses_, that the strength of Christ rested upon
him? He goes on; _Therefore I take pleasure in weaknesses; for when
I am weak, than am I strong_; i. e. When I am weak _in body_, then am
I strong _in spirit_. But will any man dare to say, when I am weak by
pride or lust, then am I strong in spirit? I call you all to record
this day, who find the strength of Christ resting upon you, can _you_
glory in anger, or pride, or lust? Can _you_ take pleasure in _these_
infirmities? Do _these_ weaknesses make _you_ strong? Would you not
leap into hell, were it possible, to escape them? Even by yourselves
then judge, whether the apostle could glory, and take pleasure in them?
Let it be, _lastly_, observed, That this thorn was given to St. _Paul
above fourteen years_ before he wrote this epistle: which itself was
wrote several years before he finished his course. So that he had after
this a long course to run, many battles to fight, many victories to
gain, and great increase to receive in all the gifts of God, and the
knowledge of Jesus Christ. Therefore from any spiritual weakness (if
such had been) which he _at that time_ felt, we could by no means infer,
that he was never made strong, that _Paul_, the aged, the Father in
Christ, still laboured under the same weaknesses: that he was in no
higher state till the day of his death. From all which it appears, that
this instance of St. _Paul_ is quite foreign to the question, and does
in no wise clash with the assertion of St. _John, He that is born of
God, sinneth not_.
17. “But does not St. _James_, directly contradict this? His words are,
_In many things we offend all_, ch. iii. ver. 2. And is not _offending_
the same as _committing sin_?” In this place I allow it is. I allow
_the persons here spoken of_ did commit sin, yea, that they all
committed _many_ sins. But who are _the persons here spoken of_? Why,
those _many masters_ or _teachers_, whom God had not sent (probably
the same _vain men_ who taught that _faith without works_, which is
so sharply reproved in the preceding chapter.) Not the apostle himself,
nor any real Christian. That in the word _we_ (used by a figure of
speech, common in all other, as well as the inspired writings) the
apostle could not possibly include himself, or any other true believer,
appears evidently, _first_, From the same word, in the ninth verse;
_Therewith_ (saith he) _bless_ we _God, and therewith curse_ we _men.
Out of the same mouth proceedeth blessing and cursing._ True; but not
out of the mouth of the apostle, nor of any one who is in Christ a new
creature. _Secondly_, From the verse immediately preceding the text,
and manifestly connected with it. _My brethren, be not many masters_
(or teachers) _knowing that_ we _shall receive the greater condemnation:
for in many things_ we _offend all_: We! Who? Not the apostles, nor
true believers; but they who knew they should _receive the greater
condemnation_, because of those many offences. But this could not be
spoke of the apostle himself, or of any who trod in his steps; seeing
_there is no condemnation for them, who walk not after the flesh,
but after the spirit_. Nay, _thirdly_, The very verse itself proves,
that _we offend all_, cannot be spoken, either of all men, or of all
Christians; for in it there immediately follows the mention of a man
who _offends not_, as the _we_ first mentioned did: from whom therefore
he is professedly contradistinguished, and pronounced, _a perfect man_.
18. So clearly does St. _James_, explain himself, and fix the meaning
of his own words. Yet lest any one should still remain in doubt,
St. _John_, writing many years after St. _James_, puts the matter
intirely out of dispute, by the express declarations above recited. But
here a fresh difficulty may arise. How shall we reconcile St. _John_
with himself? In one place he declares, “_Whosoever is born of God,
doth not commit sin_.” And, again, _We know that he which is born of
God, sinneth not_. And yet in another he saith, _If we say that we have
no sin, we deceive ourselves, and the truth is not in us_. And again,
_If we say that we have not sinned, we make him a liar, and his word is
not in us_.
19. As great a difficulty as this may at first appear, it vanishes away
if we observe, _first_, That the tenth verse fixes the sense of the
eighth: _If we say we have no sin_, in the former, being explained by,
_If we say we have not sinned_, in the latter verse. _Secondly_, That
the point under present consideration is not, whether we _have or have
not sinned heretofore_: and neither of these verses assert, that we _do
sin, or commit sin_ now. _Thirdly_, That the ninth verse explains both
the eighth and tenth; _If we confess our sins, he is faithful and just
to forgive us our sins, and to cleanse us from all unrighteousness_:
as if he had said, “I have before affirmed, _the blood of Jesus Christ
cleanseth us from all sin_. But let no man say, I need it not: I have
no sin to be cleansed from. If we say _that we have no sin, that we
have not sinned_, we deceive ourselves and make God a liar. But if we
confess our sins, he is faithful and just, not only to forgive our sins,
but also to cleanse us from all unrighteousness, that we may go and sin
no more.”
20. St. _John_ therefore is well consistent with himself, as well
as with the other holy writers: as will yet more evidently appear,
if we place all his assertions touching this matter in one view. He
declares, _first_, The blood of Jesus Christ cleanseth us from all
sin. _Secondly_, No man can say, I have not sinned, I have no sin to
be cleansed from. _Thirdly_, But God is ready both to forgive our past
sins, and to save us from them for the time to come. _Fourthly, These
things I write unto you_, saith the apostle, _that you may not sin:
but if any man should sin_, or _have sinned_ (as the word might be
rendered) he need not continue in sin, seeing _we have an advocate
with the Father Jesus Christ the righteous_. Thus far all is clear.
But lest any doubt should remain, in a point of so vast importance, the
apostle resumes this subject in the third chapter, and largely explains
his own meaning. _Little children_, saith he, _let no man deceive you_
(as tho’ I had given any encouragement to those that continue in sin.)
_He that doth righteousness, is righteous even as he is righteous. He
that committeth sin is of the devil: for the devil sinneth from the
beginning. For this purpose the Son of God was manifested, that he
might destroy the works of the devil. Whosoever is born of God doth not
commit sin: for his seed remaineth in him, and he cannot sin, because
he is born of God. In this the children of God are manifest, and the
children of the devil._ (Verses 7‒10.) Here the point, which till
then might possibly have admitted of some doubt in weak minds, is
purposely settled by the last of the inspired writers, and decided in
the clearest manner. In conformity therefore both to the doctrine of
St. _John_, and to the whole tenor of the New Testament, we fix this
conclusion, “A Christian is so far perfect, as not to commit sin.”
21. This is the glorious privilege of every Christian, yea, tho’ he be
but _a babe in Christ_. But it is only of those who _are strong_ in the
Lord, _and have overcome the wicked one_, or rather of those who _have
known him that is from the beginning_, that it can be affirmed they are
in such a sense perfect; as, _secondly_ to be freed from evil thoughts,
and evil tempers. _First_, from evil or sinful thoughts. But here let
it be observed, that thoughts concerning evil, are not always evil
thoughts: that a thought concerning sin, and a sinful thought, are
widely different. A man, for instance may think of a murder which
another has committed, and yet this is no evil or sinful thought. So
our blessed Lord himself, doubtless thought of, or understood the
things spoken by the devil, when he said, _All this will I give thee,
if thou wilt fall down and worship me_. Yet had he no evil or sinful
thought, nor indeed was capable of having any. And even hence it
follows, that neither have real Christians. For _every one that is
perfect is as his Master_. (Luke vi. 40.) Therefore, if he was free
from evil or sinful thoughts, so are they likewise.
22. And indeed, whence should evil thoughts proceed, in the servant
who is _as his Master? out of the heart of man_ (if at all) _proceed
evil thoughts_ (Mark vii. 21.) If therefore his heart, be no longer
evil, then evil thoughts can no longer proceed out of it. If the tree
were corrupt, so would be the fruit; but the tree is good. The fruit
therefore is good also. (_Matth._ xii. 33.) Our Lord himself bearing
witness, _Every good tree bringeth forth good fruit. A good tree cannot
bring forth evil fruit, as a corrupt tree cannot bring forth good
fruit_, Matt. vii. 17, 18.
23. The same happy privilege of real Christians, St. _Paul_ asserts
from his own experience. _The weapons of our warfare_, saith he, _are
not carnal, but mighty through God to the pulling down of strong holds:
casting down imaginations_ (or reasonings rather, for so the word
λογισμούς signifies: all the reasonings of pride and unbelief against
the declarations, promises or gifts of God) _and every high thing
that exalteth itself against the knowledge of God; and bringing into
captivity_ every thought _to the obedience of Christ_, 2 Cor. x. 5, &c.
24. And as Christians indeed, are freed from evil thoughts, so are they,
_secondly_, from evil tempers. This is evident from the above-mentioned
declaration of our Lord himself: _The disciple is not above his Master:
but every one that is perfect shall be as his Master_. He had been
delivering just before some of the sublimest doctrines of Christianity,
and some of the most grievous to flesh and blood. _I say unto you, love
your enemies, do good to them which hate you: and unto him that smiteth
thee on the one cheek, offer also the other._ Now these he well knew
the world would not receive: and therefore immediately adds, _Can the
blind lead the blind? Will they not both fall into the ditch?_ As if
he had said, “Do not confer with flesh and blood touching these things,
with men void of spiritual discernment, the eyes of whose understanding
God hath not opened, lest they and you perish together.” In the next
verse he removes the two grand objections, with which these wise fools
meet us at every turn, “These things are too grievous to be borne,” or,
“They are too high to be attained:” saying, _The disciple is not above
his Master_: therefore, if I have suffered, be content to tread in my
steps. And doubt ye not then, but I will fulfil my word: _for every
one that is perfect, shall be as his Master_. But his Master was free
from all sinful tempers. So therefore is his disciple, even every real
Christian.
25. Every one of these can say with St. _Paul_, _I am crucified with
Christ. Nevertheless I live. Yet not I, but Christ liveth in me_: words
that manifestly describe a deliverance from inward, as well as from
outward sin. This is expressed both negatively, _I live not_: my evil
nature, the body of sin is destroyed: and positively, _Christ liveth
in me_, and therefore all that is holy, and just, and good. Indeed
both these, _Christ liveth in me_, and _I live not_, are inseparably
connected. For _what communion hath light with darkness, or Christ with
Belial_?
26. He therefore who liveth in true believers, hath _purified their
hearts by faith_: insomuch that _every one that hath Christ in him, the
hope of glory, purifieth himself even as he is pure_. (1 John iii. 3.)
He is purified from pride; for Christ was lowly of heart. He is pure
from self-will, or desire; for Christ desired only to do the will of
his Father, and to finish his work. And he is pure from anger, in the
common sense of the word; for Christ was meek and gentle, patient and
long-suffering. I say, in the common sense of the word: for all anger
is not evil. We read of our Lord himself (_Mark_ iii. 5.) that he once
_looked round with anger_. But with what kind of anger? The next word
shews; συλλυπούμενος, being _at the same time grieved for the hardness
of their hearts_. So then he was _angry at the sin_, and in the same
moment _grieved for the sinners_. Angry or displeased _at the offence_;
but sorry, _for the offenders_. With anger, yea, hatred, he looked
upon _the thing_; with grief and love upon the _persons_. Go thou that
art perfect, and do likewise. _Be thus angry, and_ thou _sinnest not_:
feeling a displacency at every offence against God; but only love and
tender compassion to the offender.
27. Thus doth Jesus _save his people from their sins_: and not only
from outward sins, but also from the sins of their hearts; from evil
thoughts and from evil tempers. “True, say some; we shall thus be saved
from our sins: but not till death, not in this world.” But how are we
to reconcile this with the express words of St. _John_? _Herein is our
love made perfect, that we may have boldness in the day of judgment,
because as he is, so are we_ in this world. The apostle here beyond all
contradiction speaks of himself and other living Christians, of whom
(as tho’ he had foreseen this very evasion, and set himself to overturn
it from the foundation) he flatly affirms, that not only at, or after
death, but _in this world_, they are as their Master, _1 John_ iv. 17.
28. Exactly agreeable to this are his words in the first chapter of
this epistle, (verse 6, &c.) _God is light, and in him is no darkness
at all. If we walk in the light, we have fellowship one with another,
and the blood of Jesus Christ his Son cleanseth us from all sin._ And
again, _If we confess our sins, he is faithful and just to forgive
us our sins, and to cleanse us from all unrighteousness_. Now it is
evident, the apostle here also speaks of a deliverance wrought _in
this world_. For he saith not, _the blood of Christ will cleanse_
(at the hour of death, or in the day of judgment) but it _cleanseth_
(at the time present) _us_ (living Christians) _from all sin_. And
it is equally evident, that if _any sin_ remain, we are not cleansed
from _all sin_: if _any_ unrighteousness remain in the soul, it is not
cleansed from all unrighteousness. Neither let any sinner against his
own soul say, that this relates to justification only, or the cleaning
us from the guilt of sin; _first_, Because this is confounding together
what the apostle clearly distinguishes; who mentions first, _to
forgive us our sins_, and then _to cleanse us from all unrighteousness.
Secondly_, Because this is asserting justification by works in the
strongest sense possible: it is making all inward, as well as outward
holiness, necessarily previous to justification. For if the cleansing
here spoken of is no other than the cleansing us from the guilt of
sin, then we are not cleaned from guilt; _i. e._ are not justified,
unless on condition of _walking in the light, as he is in the light_.
It remains then, that Christians are saved in this world from all sin,
from all unrighteousness: that they are now in such a sense perfect, as
not to commit sin, and to be freed from evil thoughts and evil tempers.
29. Thus hath the Lord fulfilled the things he spake by his holy
prophets, which have been since the world began: by _Moses_ in
particular, saying (_Deut._ xxx. 6.) _I will circumcise thine heart,
and the heart of thy seed, to love the Lord thy God with all thy heart,
and with all thy soul; by_ David crying out, _Create in me a clean
heart, and renew a right spirit within me_: and most remarkably by
_Ezekiel_, in those words, _Then will I sprinkle clean water upon
you, and ye shall be clean; from all_ your _filthiness, and from_
all _your idols will I cleanse you. A new heart also will I give you,
and a new spirit will I put within you, and cause you to walk in my
statutes, and ye shall keep my judgments and do them.――Ye shall be
my people, and I will be your God. I will also save you from all your
uncleannesses.――Thus saith the Lord your God, in the day that I shall
have cleansed you from all your iniquities――the Heathen shall know that
I the Lord build the ruined places,――I the Lord have spoken it,――and I
will do it_, Ezek. xxxvi. 25, &c.
30. _Having therefore these promises dearly beloved_, both in the law
and in the prophets, and having the prophetic word confirmed unto us
in the gospel, by our blessed Lord and his apostles: _Let us cleanse
ourselves from all filthiness of flesh and spirit, perfecting holiness
in the fear of God. Let us fear lest_ so many promises _being made us
of entering into his rest_ (which he that hath entered into, _is ceased
from his own works_) _any of us should come short of it. This one thing
let us do; forgeting those things which are behind, and reaching forth
unto those things which are before, Let us press toward the mark of the
prize of the high calling of God in Christ Jesus_: crying unto him day
and night, till we also are _delivered from the bondage of corruption
into the glorious liberty of the sons of God_.
THE
PROMISE of SANCTIFICATION.
EZEK. xxxvi. 25, &c.
By the Rev. Mr. CHARLES WESLEY.
GOD of all power, and truth, and grace,
Which shall from age to age endure;
Whose word, when heaven and earth shall pass,
Remains, and stands for ever sure:
Calmly to thee my soul looks up,
And waits thy promises to prove;
The object of my stedfast hope,
The seal of thine eternal love.
That I thy mercy may proclaim,
That all mankind thy truth may see,
Hallow thy great and glorious name,
And perfect holiness in me.
Chose from the world if now I stand
Adorned in righteousness divine,
If brought unto the promis’d land,
I justly call the Saviour mine;
Perform the work thou hast begun,
My inmost soul to thee convert:
Love me, for ever, love thine own,
And sprinkle with thy blood my heart.
Thy sanctifying Spirit pour
To quench my thirst, and wash me clean;
Now, Father, let the gracious shower
Descend, and make me pure from sin.
Purge me from every sinful blot;
My idols all be cast aside:
Cleanse me from every evil thought;
From all the filth of self and pride.
Give me a new, a perfect heart,
From doubt, and fear, and sorrow free;
The mind which was in Christ impart,
And let my spirit cleave to thee.
O take this heart of stone away,
(Thy rule it doth not, cannot own)
In me no longer let it stay:
O take away this heart of stone.
The hatred of my carnal mind
Out of my flesh at once remove;
Give me a tender heart, resign’d,
And pure, and fill’d with faith and love.
Within me thy good Spirit place,
Spirit of health, and love, and power:
Plant in me thy victorious grace,
And sin shall never enter more.
Cause me to walk in Christ my way,
And I thy statutes shall fulfil;
In every point thy law obey,
And perfectly perform thy will.
Hast thou not said, who canst not lie,
That I thy law shall keep and do?
Lord, I believe, tho’ men deny:
They all are false; but thou art true.
O that I now, from sin releas’d,
Thy word might to the utmost prove!
Enter into the promis’d rest,
The Canaan of thy perfect love!
There let me ever, ever dwell;
Be thou my God, and I will be
Thy servant: O set to thy seal;
Give me eternal life in thee.
From all remaining filth within
Let me in thee salvation have:
From actual, and from inbred sin,
My ransom’d soul persist to save.
Wash out my old orig’nal stain:
Tell me no more, it cannot be,
Demons or men! The Lamb was slain,
His blood was all pour’d out for me.
Sprinkle it, Jesu, on my heart!
One drop of thy all-cleansing blood
Shall make my sinfulness depart,
And fill me with the life of God.
Father, supply my every need:
Sustain the life thyself hast giv’n;
Call for the corn, the living bread,
The manna that comes down from heav’n.
The gracious fruits of righteousness,
Thy blessing’s unexhausted store,
In me abundantly increase:
Nor never let me hunger more.
Let me no more in deep complaint
“My leanness, O my leanness,” cry!
Alone consum’d with pining want,
Of all my Father’s children I!
The painful thirst, the fond desire
Thy joyous presence shall remove,
While my full soul doth still require
The whole eternity of love.
Holy, and true, and righteous Lord,
I wait to prove thy perfect will:
Be mindful of thy gracious word,
And stamp me with thy Spirit’s seal.
Thy faithful mercies let me find
In which thou causest me to trust;
Give me thy meek and lowly mind,
And lay my spirit in the dust.
Shew me how foul my heart hath been
When all renew’d by grace I am;
When thou hast emptied me of sin,
Shew me the fulness of my shame.
Open my faith’s interior eye,
Display thy glory from above;
And all I am shall sink and die,
Lost in astonishment and love.
Confound, o’erpower me with thy grace:
I would be by myself abhor’d,
(All might, all majesty, all praise,)
All glory be to Christ my Lord!
Now let me gain perfection’s height!
Now let me into nothing fall!
Be less than nothing in my sight,
And feel that Christ is all in all!