Chapter VI: Part 6

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!

SERMON XLI.

WANDERING THOUGHTS.
2 COR. x. 4.

_Bringing into captivity every thought to the obedience of
Christ._

1. BUT will God so _bring every thought into captivity to the obedience of Christ_, that no _wandering thought_ will find a place in the mind, even while we remain in the body? So some have vehemently maintained: yea, have affirmed, that none are _perfected in love_, unless they are so far perfected in understanding, that all _wandering thoughts_ are done away: unless not only every affection and temper, be holy, and just, and good, but every individual thought which arises in the mind, be wise and regular.

2. This is a question of no small importance. For how many of those who fear God, yea and love him, perhaps with all their heart, have been greatly distrest on this account? How many, by not understanding it right, have not only been distrest, but greatly hurt in their souls? Cast into unprofitable, yea, mischievous reasonings, such as slackened their motion towards God, and weakened them in running the race set before them. Nay many, thro’ misapprehensions of this very thing, have cast away the precious gift of God? They have been induced first to doubt of, and then to deny the work God had wrought in their souls; and hereby have grieved the Spirit of God, ’till he withdrew and left them in utter darkness.

3. How is it then, that amidst the abundance of books which have been lately published almost on all subjects, we should have none upon _wandering thoughts_? At least none that will at all satisfy a calm and serious mind? In order to do this in some degree, I purpose to enquire

I. What are the several sorts of wandering thoughts?
II. What are the general occasions of them?
III. Which of them are sinful, and which not?
IV. Which of them we may expect and pray to be delivered from?

I. 1. I purpose to enquire, first, What are the several sorts of wandering thoughts? The particular sorts are innumerable; but in general, they are of two sorts, thoughts that wander from God, and thoughts that wander from the particular point we have in hand.

2. With regard to the former, all our thoughts are naturally of this kind. For they are continually wandering from God: we think nothing about him. God is not in all our thoughts: we are, one and all, as the apostle observes, _without God in the world_. We think of what we love: but we do not love God: therefore we think not of him. Or if we are now and then constrained to think of him for a time, yet as we have no pleasure therein, nay rather, as these thoughts are not only insipid, but distasteful and irksome to us, we drive them out as soon as we can, and return to what we love to think of. So that the world and the things of the world, what we shall eat, what we shall drink, what we shall put on: what we shall see, what we shall hear, what we shall gain: how we shall please our senses or our imagination, takes up all our time, and engrosses all our thought. So long therefore as we love the world, that is, so long as we are in our natural state, all our thoughts, from morning to evening, and from evening to morning, are no other than wandering thoughts.

3. But many times we are not only _without God in the world_, but also fighting _against him_: as there is in every man by nature a _carnal mind which is enmity against God_: no wonder therefore that men abound with _unbelieving_ thoughts: either saying in their hearts there is no God, or questioning, if not denying his power or wisdom, his mercy, or justice, or holiness. No wonder, that they so often doubt of his providence, at least, of its extending to all events: or that even tho’ they allow it, they still entertain _murmuring or repining_ thoughts. Nearly related to these and frequently connected with them, are _proud_ and _vain_ imaginations. Again: sometimes they are taken up with _angry_, _malicious_ or _revengeful_ thoughts: at other times, with airy scenes of pleasure, whether of sense or imagination: whereby the earthy sensual mind, becomes more _earthy_ and _sensual_ still. Now by all these, they make flat war with God; these are _wandering thoughts_ of the highest kind.