Part 15

13. This sincerity is termed by the apostle, godly sincerity, or the sincerity of God, (εἰλικρίνεια Θεοῦ,) to prevent our mistaking or confounding it with the sincerity of the Heathens: (for they had also a kind of sincerity among them, for which they professed no small veneration) likewise to denote the object and end of this, as of every Christian virtue; seeing whatever does not ultimately tend to God, sinks among _the beggarly elements of the world_. By styling it, the sincerity of God, he also points out the author of it, the _Father of lights, from whom every good and perfect gift descendeth_: which is still more clearly declared in the following words, _Not with fleshly wisdom, but by the grace of God_.

14. _Not with fleshly wisdom._ As if he had said, We cannot thus converse in the world, by thy natural strength or understanding, neither by any naturally-acquired knowledge or wisdom. We cannot gain this simplicity, or practise this sincerity, by the force either of good sense, good nature, or good breeding. It overshoots all our native courage and resolution, as well as all our precepts of philosophy. The power of custom is not able to train us up to this, nor the most exquisite rules of human education. Neither could I _Paul_ ever attain hereto, notwithstanding all the advantages I enjoyed, so long as I was _in the flesh_, in my natural state, and pursued it only by _fleshly_, natural _wisdom_.

And yet surely, if any man could, _Paul_ himself might have attained thereto by that wisdom. For we can hardly conceive any, who was more highly favoured with all the gifts both of nature and education. Besides his natural abilities, probably not inferior to those of any person then upon the earth, he had all the benefits of learning, studying at the university of _Tarsus_, afterwards brought up at the feet of _Gamaliel_, the person of the greatest account both for knowledge and integrity, that was then in the whole _Jewish_ nation. And he had all the possible advantages of religious education, being a Pharisee, the son of a Pharisee, trained up in the very straitest sect or profession, distinguished from all others by a more eminent strictness. And herein he had _profited above many_ others, _who were his equals in years, being more abundantly zealous_ of whatever he thought would please God, and _as touching the righteousness of the law blameless_. But it could not be, that he should hereby attain this simplicity and godly sincerity. It was all but lost labour; in a deep, piercing sense of which he was at length constrained to cry out, _The things which were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord._ Phil. iii. 7, 8.

15. It could not be that ever he should attain to this, but by the _excellent knowledge of Jesus Christ_, our Lord: or _by the grace of God_; another expression of nearly the same import. By _the grace of God_ is sometimes to be understood, that free love, that unmerited mercy, by which I a sinner, thro’ the merits of Christ, am now reconciled to God. But in this place it rather means, that power of God the Holy Ghost, which _worketh in us both to will and to do, of his good pleasure_. As soon as ever the grace of God, in the former sense, his pardoning love is manifested to our soul, the grace of God, in the latter sense, the power of his Spirit, takes place therein. And now we can perform, thro’ God, what to man was impossible. Now we can order our conversation aright. We can do all things in the light and power of that love, thro’ Christ which strengtheneth us. We now have _the testimony of our conscience_, which we could never have by fleshly wisdom, _that in simplicity and godly sincerity we have our conversation in the world_.

16. This is properly the ground of a Christian’s joy. We may now therefore readily conceive, how he that hath this testimony in himself, _rejoiceth evermore. My soul_, may he say, _doth magnify the Lord, and my spirit rejoiceth in God my Saviour_. I rejoice in him, who of his own unmerited love, of his own free and tender mercy, _hath called me into this state of salvation_, wherein thro’ his power I now stand. I rejoice because his Spirit beareth witness to my spirit, that I am bought with the blood of the Lamb, and that believing in him, “I am a member of Christ, a child of God, and an inheritor of the kingdom of heaven.” I rejoice because the sense of God’s love to me, hath by the same Spirit wrought in me to love him, and to love for his sake every child of man, every soul that he hath made. I rejoice, because he gives me to feel in myself _the mind that was in Christ_: simplicity, a single eye to him, in every motion of my heart; power always to fix the loving eye of my soul on him who _loved me, and gave himself for me_, to aim at him alone, at his glorious will, in all I think or speak or do: purity, desiring nothing more but God, _crucifying the flesh with its affections and lusts, setting my affections on things above, not on things of the earth_: holiness, a recovery of the image of God, a renewal of soul after his likeness: and godly sincerity, directing all my words and works, so as to conduce to his glory. In this I likewise rejoice, yea and will rejoice, because my conscience beareth me witness in the Holy Ghost, by the light he continually pours in upon it, that I _walk worthy of the vocation wherewith_ I am _called_: that I _abstain from all appearance of evil, fleeing from sin as from the face of a serpent_; that as I have opportunity, I do all possible good, in every kind, to all men; that I follow my Lord in all my steps, and do what is acceptable in his sight. I rejoice because I both see and feel, through the inspiration of God’s holy Spirit, that all my works are wrought in him, yea and that it is he who worketh all my works in me. I rejoice in seeing, thro’ the light of God which shines in my heart, that I have power to walk in his ways, and that thro’ his grace, I turn not therefrom, to the right hand or to the left.

17. Such is the ground and the nature of that joy, whereby an adult Christian rejoiceth evermore. And from all this we may easily infer, first, That this is not a _natural_ joy. It does not arise from any natural cause: not from any sudden flow of spirits. This may give a transient start of joy. But the Christian _rejoiceth always_. It cannot be owing to bodily health or ease; to strength and soundness of constitution. For it is equally strong in sickness and pain; yea perhaps far stronger than before. Many Christians have never experienced any joy, to be compared with that which then filled their soul, when the body was well nigh worn out with pain, or consumed away with pining sickness. Least of all can it be ascribed to outward prosperity, to the favour of men, or plenty of worldly goods. For then chiefly, when their faith has been tried as with fire, by all manner of outward afflictions, have the children of God rejoiced in him, _whom unseen they loved_, even _with joy unspeakable_. And never surely did men rejoice like those, who were used as _the filth and off-scouring of the world_; who wandered to and fro, being in want of all things; in hunger, in cold, in nakedness: who _had trials_, not only _of cruel mockings_, but _moreover of bonds and imprisonments_: Yea, who at last _counted not their lives dear unto themselves, so_ they _might finish their course with joy_.

18. * From the preceding considerations, we may, secondly, infer, That the joy of a Christian does not arise from any _blindness of conscience_, from his not being able to discern good from evil. So far from it, that he was an utter stranger to this joy, till the eyes of his understanding were opened! That he knew it not, until he had spiritual senses, fitted to discern spiritual good and evil. And now the eye of his soul waxeth not dim. He was never so sharp-sighted before. He has so quick a perception of the smallest things, as is quite amazing to the natural man. As a mote is visible in the sun-beam, so to him who is walking in the light, in the beams of the uncreated Sun, every mote of sin is visible. Nor does he close the eyes of his conscience any more. That sleep is departed from him. His soul is always broad awake: no more slumber or folding of the hands to rest! He is always standing on the tower, and hearkning what his Lord will say concerning him: and always rejoicing in this very thing, in _seeing him that is invisible_.

19. * Neither does the joy of a Christian arise, thirdly, from any _dulness_ or _callousness of conscience_. A kind of joy, it is true, may arise from this, in those whose _foolish hearts are darkened_; whose heart is callous, unfeeling, dull of sense; and consequently, without spiritual understanding. Because of their senseless, unfeeling hearts, they may rejoice even in committing sin: And this they may probably call _liberty_! which is indeed mere drunkenness of soul: a fatal numbness of spirit, the stupid insensibility of a seared conscience. On the contrary, a Christian has the most exquisite sensibility; such as he could not have conceived before. He never had such a tenderness of conscience as he has had, since the love of God has reigned in his heart. And this also is his glory and joy; that God hath heard his daily prayer.

“O that my tender soul might fly The first, abhorr’d approach of ill: Quick, as the apple of an eye The slightest touch of sin to feel.”

20. To conclude. Christian joy, is joy in obedience: joy in loving God and keeping his commandments. And yet not in keeping them, as if we were thereby to fulfil the terms of the _covenant of works_; as if by any works or righteousness of ours, we were to _procure_ pardon and acceptance with God. Not so: we are already pardoned and accepted, through the mercy of God in Christ Jesus――Not as if we were by our own obedience to _procure_ life, life from the death of sin. This also we have already through the grace of God. _Us hath he quickened, who were dead in sin._ And now we are _alive to God, through Jesus Christ our Lord_. But we rejoice in walking, according to the _covenant_ of _grace_, in holy love and happy obedience. We rejoice in knowing, That _being justified through his grace_, we have _not received that grace of God in vain_; That God having freely (not for the sake of our willing or running, but through the blood of the Lamb) reconciled us to himself, we run in the strength which he hath given us, the way of his commandments. He hath _girded us with strength unto the war_, and we gladly _fight the good fight of faith_. We rejoice, through him who liveth in our hearts by faith, to _lay hold of eternal life_. This is our rejoicing: that as our _father worketh hitherto_, so (not by our own might or wisdom, but through the power of his Spirit freely given in Christ Jesus) we also work the works of God. And may he work in us, whatsoever is well-pleasing in his sight! To whom be the praise for ever and ever!

☞ _It may easily be observed, that the preceding discourse, describes the experience of those that are strong in faith. But hereby those that are weak in faith may be discouraged: to prevent which the following discourse may be of use._

SERMON XIII.

ON SIN IN BELIEVERS.

2 COR. v. 17.

_If any man be in Christ, he is a new creature._

I. 1. IS there then sin in him that is in Christ? Does sin _remain_ in one that _believes in him_? Is there any sin in them that are _born of_ God, or are they wholly delivered from it? Let no one imagine this to be a question of mere curiosity: or that it is of little importance whether it be determined one way or the other. Rather it is a point of the utmost moment, to every serious Christian: the resolving of which very nearly concerns both his present and eternal happiness.

2. And yet I do not know, that ever it was controverted in the primitive church. Indeed there was no room for disputing concerning it, as all Christians were agreed. And so far as I have ever observed, the whole body of antient Christians who have left us any thing in writing, declare with one voice, that even believers in Christ, till they are _strong in the Lord and in the power of his might_, have need to _wrestle with flesh and blood_, with an evil nature, as well as _with principalities and powers_.

3. And herein our own church, (as indeed in most points) exactly copies after the primitive; declaring (in her ninth article) “Original sin is the corruption of the nature of every man whereby man is in his own nature inclined to evil, so that the flesh lusteth contrary to the Spirit. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh called in greek φρόνημα ♦σαρκὸς, is not subject to the law of God. And altho’ there is no condemnation for them that believe, yet this lust hath of itself the nature of sin.”

4. The same testimony is given by all other churches: not only by the _Greek_ and _Romish_ church, but by every _reformed_ church in _Europe_, of whatever denomination. Indeed some of these seem to carry the thing too far: so describing the corruption of heart in a believer, as scarce to allow that he has dominion over it, but, rather is in bondage thereto. And by this means they leave hardly any distinction, between a believer and an unbeliever.

5. To avoid this extreme, many well-meaning men, particularly those under the direction of the late count _Zinzendorf_, ran into another; affirming, that ♦“All true believers, are not only saved from the _dominion_ of sin, but from the _being_ of inward as well as outward sin, so that it no longer, _remains_ in them. And from them, about twenty years ago many of our countrymen imbibed the same opinion, that even the corruption of nature _is no more_, in those who believe in Christ.

6. It is true, that when the _Germans_ were pressed upon this head, they soon allowed, (many of them at least) that “sin did still remain _in the flesh_, but not _in the heart_ of a believer.” And after a time, when the absurdity of this was shewn, they fairly gave up the point: allowing, that sin did still _remain_, though not _reign_ in him that is born of God.

7. But the _English_ who had received it from them (some directly, some at second or third hand) were not so easily prevailed upon, to part with a favourite opinion. And even when the generality of them were convinced it was utterly indefensible, a few could not be persuaded to give it up, but maintain it to this day.

II. 1. For the sake of these who really fear God and desire to know _the truth as it in Jesus_, it may not be amiss, to consider the point with calmness and impartiality. In doing this, I use indifferently the words _regenerate_, _justified_ or _believers_: since tho’ they have not precisely the same meaning, (the first implying an inward, _actual_ change, the second a _relative_ one, and the third, the means whereby both the one and the other are wrought:) yet they come to one and the same thing; as every one that _believes_ is both _justified_ and _born of God_.

2. By _sin_ I here understand inward sin: any sinful temper, passion or affection: such as pride, self-will, love of the world, in any kind or degree: such as lust, anger, peevishness; any disposition, contrary to the mind which was in Christ.

3. The question is not, concerning _outward sin_: whether a child of God _commits sin_ or no? We all agree and earnestly maintain, _He that committeth sin is of the devil_. We agree, _whosoever is born of God doth not commit sin_. Neither do we now enquire whether inward sin will always remain in the children of God? Whether sin will continue in the soul, _as long as_ it continues in the body? Nor yet do we enquire, whether a justified person, may _relapse_ either into inward or outward sin? But simply this, Is a justified or regenerate man freed from _all sin, as soon_ as he is justified? Is there then no sin in his heart? Nor ever after, unless he fall from grace?

4. We allow, that the state of a justified person is inexpressibly 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_.