Chapter VIII: Part 8

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_.

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_.

2. And this is undoubtedly true, that there is a repentance and a faith, which are more especially necessary at the beginning: a repentance which is a conviction of our utter sinfulness, and guiltiness, and helplessness: and which precedes our receiving that kingdom of God, which our Lord observes is _within us_; and a faith, whereby we receive that kingdom, even _righteousness, and peace, and joy in the Holy Ghost_.

3. But notwithstanding this, there is also a repentance and a faith, (taking the words in another sense, a sense not quite the same, nor yet entirely different,) which are requisite after we have _believed the gospel_: yea, and in every subsequent stage of our Christian course, or we cannot _run the race which is set before_ us. And this repentance and faith are full as necessary, in order to our continuance and growth in grace, as the former faith and repentance were, in order to our entring into the kingdom of God.

But in what sense are we to repent and believe, after we are justified? This is an important question, and worthy of being considered with the utmost attention.

I. And first, In what sense are we to repent?

1. Repentance frequently means, an inward change, a change of mind from sin to holiness. But we now speak of it in a quite different sense, as it is one kind of self-knowledge, the knowing ourselves sinners, yea guilty, helpless sinners, even tho’ we know we are children of God.

2. Indeed when we first know this, when we first find redemption in the blood of Jesus, when the love of God is first shed abroad in our hearts and his kingdom set up therein, it is natural to suppose that we are no longer sinners, that all our sins are not only covered but destroyed. As we do not then feel any evil in our hearts, we readily imagine, none is there. Nay some well-meaning men have imagined this, not only at that time, but ever after: having persuaded themselves, that when they were justified, they were entirely sanctified. Yea, they have laid it down as a general rule, in spite of scripture, reason, and experience. These sincerely believe and earnestly maintain, that all sin is destroyed when we are justified, and that there is no sin in the heart of a believer, but that it is altogether clean from that moment. But tho’ we readily acknowledge, _he that believeth is born of God_, and _he that is born of God doth not commit sin_: yet we cannot allow, that he does not _feel_ it within: it does not _reign_, but it does remain. And a conviction of the sin which _remains_ in our heart, is one great branch of the repentance we are now speaking of.

3. For it is seldom long, before he who imagined all sin was gone, feels there is still _pride_ in his heart. He is convinced, both that in many respects he has thought of himself more highly than he ought to think, and that he has taken to himself the praise of something he had received, and gloried in it as though he had not received it. And yet he knows, he is in the favour of God. He cannot and ought not to _cast away_ his _confidence_. _The Spirit_ still _witnesses with_ his _Spirit, that he is a child of God_.

4. Nor is it long before he feels _self-will_ in his heart, even a will contrary to the will of God. A will every man must inevitably have, as long as he has an understanding. This is an essential part of human nature, indeed of the nature of every intelligent being. Our blessed Lord himself had a will as a man: otherwise he had not been a man. But his human will was invariably subject to the will of his Father. At all times, and on all occasions, even in the deepest affliction, he could say, _Not as I will, but as thou wilt._ But this is not the case at all times, even with a true believer in Christ. He frequently finds his will more or less exalting itself against the will of God. He wills something because it is pleasing to nature, which is not pleasing to God. And he nills (is averse from) something because it is painful to nature, which is the will of God concerning him. Indeed (suppose he continues in the faith) he fights against it with all his might. But this very thing implies, that it really exists, and that he is conscious of it.

5. Now self-will, as well as pride, is a species of idolatry: and both are directly contrary to the love of God. The same observation may be made, concerning _the love of the world_. But this likewise even true believers are liable to feel in themselves; and every one of them does feel it, more or less, sooner or later, in one branch or another. It is true, when he first passes from death unto life, he desires nothing more but God. He can truly say, _All my desire is unto thee, and unto the remembrance of thy name. Whom have I in heaven but thee, and there is none upon earth that I desire beside thee!_ But it is not so always. In process of time he will feel again, (tho’ perhaps only for a few moments) either _the desire of the flesh, or the desire of the eye, or the pride of life_. Nay, if he does not continually watch and pray, he may find _lust_ reviving, yea, and thrusting sore at him that he may fall, ’till he has scarce any strength left in him. He may feel the assaults of _inordinate affection_, yea a strong propensity to _love the creature more than the Creator_: whether it be a child, a parent, an husband or wife, or _the friend that is as his own soul_. He may feel in a thousand various ways, a desire of earthly things or pleasures. In the same proportion he will forget God, not seeking his happiness in him, and consequently being a _lover of pleasure more than a lover of God_.

6. If he does not keep himself every moment, he will again feel _the desire of the eye_, the desire of gratifying his imagination, with something great, or beautiful, or uncommon. In how many ways does this desire assault the soul? Perhaps with regard to the poorest trifles, such as dress, or furniture: things never designed to satisfy the appetite of an immortal spirit. Yet how natural is it for us, even after we _have tasted of the powers of the world to come_, to sink again into these foolish, low desires of things, that perish in the using? How hard is it, even for those, who know in whom they have believed, to conquer but one branch of the desire of the eye, curiosity? Constantly to trample it under their feet? To desire nothing, merely because it is new?

7. And how hard is it even for the children of God wholly to conquer _the pride of life_? St. _John_ seems to mean by this nearly the same with what the world terms the sense of honour. This is no other than a desire of and delight in _the honour that cometh of men_: a desire and love of praise, and (which is always joined with it) a proportionable _fear of dispraise_. Nearly allied to this is _evil shame_: the being ashamed of that wherein we ought to glory. And this is seldom divided from the _fear of man_, which brings a thousand snares upon the soul. Now where is he even among those that seem strong in faith, who does not find in himself a degree of all these evil tempers? So that even these are but in part _crucified to the world_: for the evil root still remains in their heart.

8. And do we not feel other tempers, which are as contrary to the love of our neighbour, as these are to the love of God? The love of our neighbour _thinketh no evil_: do not we find any thing of the kind? Do we never find any _jealousies_, any _evil surmisings_, any groundless or unreasonable suspicions? He that is clear in these respects, let him cast the first stone at his neighbour. Who does not sometimes feel other tempers or inward motions, which he knows are contrary to brotherly love? If nothing of _malice_, _hatred_ or _bitterness_, is there no touch of _envy_? Particularly toward those who enjoy some (real or supposed) good, which we desire, but cannot attain? Do we never find any degree of _resentment_, when we are injured or affronted? Especially by those whom we peculiarly loved, and whom we had most laboured to help or oblige. Does injustice or ingratitude never excite in us any desire of _revenge_? Any desire of returning evil for evil, instead of _overcoming evil with good_? This also shews, how much is still in our heart, which is contrary to the love of our neighbour.

9. _Covetousness_ in every kind and degree is certainly as contrary to this as to the love of God. Whether φιλαργυρία, _the love of money_, which is too frequently _the root of all evils_, or πλεονεξία, literally, a desire of _having more_, or increasing in substance. And how few even of the real children of God, are entirely free from both? Indeed one great man, _Martin Luther_ used to say, he “Never had any covetousness in him, (not only in his converted state, but) ever since he was born.” But if so, I would not scruple to say, he was the only man born of a woman, (except him that was God as well as man) who had not, who was born without it. Nay, I believe, never was any one born of God, that lived any considerable time after, who did not feel more or less of it many times, especially in the latter sense. We may therefore set it down as an undoubted truth, that _covetousness_, together with pride, and self-will and anger _remain_ in the hearts even of them that are justified.

10. It is their experiencing this which has inclined so many serious persons, to understand the latter part of the seventh chapter to the _Romans_, not of them that _are under the law_, that are convinced of sin, which is undoubtedly the meaning of the apostle, but of them that _are under grace_, that are _justified freely through the redemption that is in Christ_. And it is most certain, they are thus far right: there does still _remain_ even in them that are justified, a _mind_ which is in some measure _carnal_; (so the apostle tells even the believers at _Corinth_, _Ye are carnal_:) an _heart bent to backsliding_, still ever ready to _depart from the living God_: a propensity to pride, self-will, anger, revenge, love of the world, yea and all evil; a root of bitterness, which if the restraint were taken off for a moment, would instantly spring up: yea, such a depth of corruption, as without clear light from God, we cannot possibly conceive. And a conviction of all this sin _remaining_ in their hearts, is the repentance which belongs to them that are justified.

11. But we should likewise be convinced, that as sin remains in our hearts, so it _cleaves_ to all our words and actions. Indeed it is to be feared that many of our words are more than mixt with sin; that they are sinful all together; for such undoubtedly is all _uncharitable conversation_: all which does not spring from brotherly love, all which does not agree with that golden rule, _What ye would that others should do to you, even so do unto them_. Of this kind is all backbiting, all tale-bearing, all whispering, all evil-speaking; that is, repeating the faults of absent persons: for none would have others repeat his faults when he is absent. Now how few are there, even among believers, who are in no degree guilty of this? Who steddily observe the good, old rule, “Of the dead and the absent――nothing but good.” And suppose they do, do they likewise abstain from _unprofitable conversation_? Yet all this is unquestionably sinful, and _grieves the holy Spirit of God_. Yea, and _for every idle word that men shall speak they shall give an account in the day of judgment_.

12. But let it be supposed, that they continually _watch and pray_, and so do _not enter into this temptation_; that they constantly set a watch before their mouth, and keep the door of their lips: suppose they exercise themselves herein, that _all_ their _conversation may be in grace seasoned with salt, and meet to minister grace to the hearers_: yet do they not daily slide into useless discourse, notwithstanding all their caution? And even when they endeavour to speak for God, are their words pure, free from unholy mixtures? Do they find nothing wrong in their very _intention_? Do they speak merely to please God, and not partly to please themselves? Is it wholly, to do the will of God, and not their own will also? Or, if they begin with a single eye, do they go on _looking unto Jesus_, and talking with him all the time they are talking with their neighbour? When they are reproving sin, do they feel no anger or unkind temper to the sinner? When they are instructing the ignorant, do they not find any pride, any self-preference? When they are comforting the afflicted, or provoking one another to love and to good works, do they never perceive any inward self-commendation, “Now you have spoke well?” Or any vanity, a desire that others should think so, and esteem them on the account? In some or all of these respects, how much sin _cleaves_ to the best conversation even of believers? The conviction of which is another branch of the repentance which belongs to them that are justified.

13. And how much sin, if their conscience is throughly awake, may they find _cleaving to their actions_ also? Nay, are there not many of these, which though they are such as the world would not condemn, yet cannot be commended, no nor excused, if we judge by the word of God? Are there not many of their actions, which they themselves know, are not _to the glory of God_? Many, wherein they did not even aim at this, which were not undertaken with an eye to God? And of those that were, are there not many, wherein their eye is not singly fixt on God? Wherein they are doing their own will, at least as much as his, and seeking to please themselves as much, if not more than to please God? And while they are endeavouring to do good to their neighbour, do they not feel wrong tempers of various kinds? Hence their good actions, so called, are far from being strictly such, being polluted with such a mixture of evil! Such are their works of _mercy_! And is there not the same mixture in their works of _piety_? While they are hearing the word which is able to save their souls, do they not frequently find such thoughts, as make them afraid, lest it should turn to their condemnation, rather than their salvation? Is it not often the same case, while they are endeavouring to offer up their prayers to God, whether in public, or private? Nay, while they are engaged in the most solemn service. Even while they are at the table of the Lord, what manner of thoughts arise in them? Are not their hearts sometimes wandering to the ends of the earth, sometimes filled with such imaginations, as make them fear, lest all their sacrifice should be an abomination to the Lord. So that they are more ashamed of their best duties, than they were once of their worst sins.

14. Again. How many _sins of omission_ are they chargeable with? We know the words of the apostle, _To him that knoweth to do good, and doth it not, to him it is sin_. But do they not know a thousand instances, wherein they might have done good, to enemies, to strangers, to their brethren, either with regard to their bodies or their souls, and they did it not? How many omissions have they been guilty of, in their duty toward God? How many opportunities of communicating, of hearing his word, of public or private prayer have they neglected? So great reason had even that holy man archbishop _Usher_, after all his labours for God, to cry out, almost, with his dying breath, “Lord, forgive me my sins of omission.”

15. But besides these outward omissions, may they not find in themselves, _inward defects_ without number? Defects of every kind: they have not the love, the fear, the confidence they ought to have toward God. They have not the love which is due to their neighbour, to every child of man: no, nor even that which is due to their brethren, to every child of God; whether those that are at a distance from them, or those with whom they are immediately connected. They have no holy temper in the degree they ought: they are defective in every thing: in a deep consciousness of which they are ready to cry out with Mr. _de Renty_, “I am a ground all overrun with thorns:” or with _Job_, _I am vile: I abhor myself, and repent_ as _in dust and ashes_.

16. A conviction of their _guiltiness_ is another branch of that repentance which belongs to the children of God. But this is cautiously to be understood, and in a peculiar sense. For it is certain, _there is no condemnation for them that are in Christ Jesus_, that believe in him, and in the power of that faith, _walk not after the flesh but after the Spirit_. Yet can they no more bear the _strict justice_ of God now than before they believed. This pronounces them to be still _worthy of death_, on all the preceding accounts. And it would absolutely condemn them thereto, were it not for the atoning blood. Therefore they are throughly convinced, that they still _deserve_ punishment, altho’ it is hereby turned aside from them. But here there are extremes on one hand and on the other, and few steer clear of them. Most men strike on one or the other, either thinking themselves condemned, when they are not, or thinking they _deserve_ to be acquitted. Nay, the truth lies between: they still _deserve_, strictly speaking, only the damnation of hell. But what they deserve does not come upon them, because they _have an Advocate with the Father_. His life and death and intercession still interpose between them and condemnation.

17. A conviction of their _utter helplesness_, is yet another branch of this repentance. I mean hereby two things; 1. That they are no more able now _of themselves_ to think one good thought, to form one good desire, to speak one good word, or do one good work, than before they were justified: that they have still no kind or degree of strength _of their own_, no power either to do good or resist evil: no ability to conquer or even withstand, the world, the devil, or their own evil nature. They _can_, it is certain, _do all_ these _things_; but it is not by _their own strength_. They have power to overcome all these enemies; for _sin hath no more dominion over_ them. But it is not from nature, either in whole or in part: _it is the_ mere _gift of God_. Nor is it given all at once, as if they had a stock laid up for many years; but from moment to moment.

18. By this helplesness I mean, secondly, an absolute inability to deliver ourselves, from that guiltiness or desert of punishment whereof we are still conscious: yea, and an inability to remove by all the grace we have, (to say nothing of our natural powers) either the pride, self-will, love of the world, anger, and general proneness to _depart from God_, which we experimentally know to _remain_ in the heart, even of them that are regenerate; or the evil which in spite of all our endeavours, _cleaves_ to all our words and actions. Add to this, an utter inability wholly to avoid _uncharitable_, and much more, _unprofitable conversation_: Add, an inability to avoid _sins of omission_, or to supply the numberless _defects_ we are convinced of, especially the want of love and other right tempers, both to God and man.

19. If any man is not satisfied of this, if any believes that whoever is justified, is able to remove these sins out of his heart and life, let him make the experiment. Let him try, whether by the grace he has already received, he can expel pride, self-will, or inbred sin in general. Let him try, whether he can cleanse his words and actions from all mixture of evil: whether he can avoid all uncharitable and unprofitable conversation, with all sins of omission; and lastly, whether he can supply the numberless defects which he still finds in himself. Let him not be discouraged by one or two experiments, but repeat the trial again and again. And the longer he tries, the more deeply will he be convinced of his utter helplesness in all these respects.

20. Indeed this is so evident a truth, that well nigh all the children of God scattered abroad, however they differ in other points, yet generally agree in this, that although we may _by the Spirit mortify the deeds of the body_, resist and conquer both outward and inward sin, although we may _weaken_ our enemies day by day, yet we cannot _drive them out_. By all the grace which is given at justification, we cannot extirpate them. Though we watch and pray ever so much, we cannot wholly cleanse either our hearts or hands. Most sure we cannot, till it shall please our Lord, to speak to our hearts again, to “Speak the second time _be clean_.” And then only _the leprosy is cleansed_. Then only the evil root, the carnal mind is destroyed, and inbred sin subsists no more. But if there be no such second change, if there be no instantaneous deliverance after justification, if there be _none but_ a gradual work of God, (that there is a gradual work none denies) then we must be content, as well as we can, to remain full of sin till death. And if so, we must remain _guilty_ till death, continually _deserving_ punishment. For it is impossible, the guilt or desert of punishment should be removed from us, as long as all this sin remains in our heart, and cleaves to our words and actions. Nay, in rigorous justice, all we think, and speak, and act, continually increases it.

II. 1. In this sense, we are to _repent_, after we are justified. And till we do so, we can go no farther. For till we are sensible, of our disease, it admits of no cure. But supposing we do thus repent, then are we called to _believe the gospel_.

2. And this also is to be understood in a peculiar sense, different from that, wherein we believed in order to justification. Believe the _glad tidings of great salvation_, which God hath prepared for all people. Believe that he who is _the brightness of his Father’s glory, the express image of his person, is able to save unto the uttermost all that come unto God through him_. He is able to save you from all the sin that still remains in your heart. He is able to save you from all the sin that cleaves to all your words and actions. He is able to save you from sins of omission, and to supply whatever is wanting in you. It is true, _this is impossible with man; but with God_-Man _all things are possible_. For what can be too hard for him, who hath _all power in heaven and in earth_? Indeed his bare power to do this, is not a sufficient foundation for our faith, that he _will_ do it, that he will thus exert his power, unless he hath promised it. But this he has done: he has promised it over and over, in the strongest terms. He has given us these _exceeding great and precious promises_, both in the Old and the New Testament. So we read in the law, in the most ancient part of the oracles of God, _The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God, with all thy heart and with all thy soul_, Deut. xxx. 6. So in the Psalms, _He shall redeem Israel_ (the Israel of God) _from all his sins_, so in the Prophet: _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――And I will put my Spirit within you and ye shall keep my judgments and do them. I will also save you from all your uncleannesses_, Ezek. xxxvi. 25, &c. So likewise in the New Testament. _Blessed be the Lord God of Israel for he hath visited and redeemed his people. And hath raised up an horn of salvation for us――to perform the oath which he swore to our father Abraham, that he would grant unto us, that we being delivered out of the hands of our enemies, should serve him without fear, in holiness and righteousness before him, all the days of our life_, Luke i. 68, &c.