SERMON NINETEEN
The Great Privilege
of Those That Are Born of God
"Whosoever
is born of God doth not commit sin." 1 John 3:9.
1. It has been frequently supposed, that the being born of
God was all one with the being justified; that the new birth
and justification were only different expressions, denoting
the same thing: It being certain, on the one hand, that whoever
is justified is also born of God; and, on the other, that whoever
is born of God is also justified; yea, that both these gifts
of God are given to every believer in one and the same moment.
In one point of time his sins are blotted out, and he is born
again of God.
2. But though it be allowed, that justification and the new
birth are, in point of time, inseparable from each other, yet
are they easily distinguished, as being not the same, but things
of a widely different nature. Justification implies only a relative,
the new birth a real, change. God in justifying us does something
for us; in begetting us again, he does the work in
us. The former changes our outward relation to God, so that
of enemies we become children; by the latter our inmost souls
are changed, so that of sinners we become saints. The one restores
us to the favour, the other to the image, of God. The one is
the taking away the guilt, the other the taking away the power,
of sin: So that, although they are joined together in point
of time, yet are they of wholly distinct natures.
3. The not discerning this, the not observing the wide difference
there is between being justified and being born again, has occasioned
exceeding great confusion of thought in many who have treated
on this subject; particularly when they have attempted to explain
this great privilege of the children of God; to show how "whosoever
is born of God doth not commit sin."
4. In order to apprehend this clearly, it may be necessary,
First, to consider what is the proper meaning of that expression,
"Whosoever is born of God;" and, Secondly, to inquire,
in what sense he "doth not commit sin."
I. 1. First, we are to consider, what is the proper meaning
of that expression, "Whosoever is born of God." And,
in general, from all the passages of holy writ wherein this
expression, "the being born of God," occurs, we may
learn that it implies not barely the being baptized, or any
outward change whatever; but a vast inward change, a change
wrought in the soul, by the operation of the Holy Ghost; a change
in the whole manner of our existence; for, from the moment we
are born of God, we live in quite another manner than we did
before; we are, as it were, in another world.
2. The ground and reason of the expression is easy to be understood.
When we undergo this great change, we may, with much propriety,
be said to be born again, because there is so near a resemblance
between the circumstances of the natural and of the spiritual
birth; so that to consider the circumstances of the natural
birth, is the most easy way to understand the spiritual.
3. The child which is not yet born subsists indeed by the air,
as does everything which has life; but feels it not,
nor any thing else, unless in a very dull and imperfect manner.
It hears little, if at all; the organs of hearing being
as yet closed up. It sees nothing; having its eyes fast
shut, and being surrounded with utter darkness. There are, it
may be, some faint beginnings of life, when the time of its
birth draws nigh, and some motion consequent thereon, whereby
it is distinguished from a mere mass of matter; but it has no
senses; all these avenues of the soul are hitherto quite
shut up. Of consequence, it has scarce any intercourse with
this visible world; nor any knowledge, conception, or idea,
of the things that occur therein.
4. The reason why he that is not yet born is wholly a stranger
to the visible world, is, not because it is afar off; (it is
very nigh; it surrounds him on every side;) but, partly, because
he has not those senses, they are not yet opened in his soul,
whereby alone it is possible to hold commerce with the material
world; and partly, because so thick a veil is cast between,
through which he can discern nothing.
5. But no sooner is the child born into the world, than he
exists in a quite different manner. He now feels the
air with which he is surrounded, and which pours into him from
every side, as fast as he alternately breathes it back, to sustain
the flame of life: And hence springs a continual increase of
strength, of motion, and of sensation; all the bodily senses
being now awakened, and furnished with their proper objects.
His eyes are now opened to perceive the light, which, silently
flowing in upon them, discovers not only itself, but an infinite
variety of things, with which before he was wholly unacquainted.
His ears are unclosed, and sounds rush in with endless diversity.
Every sense is employed upon such objects as are peculiarly
suitable to it; and by these inlets the soul, having an open
intercourse with the visible world, acquires more and more knowledge
of sensible things, of all the things which are under the sun.
6. So it is with him that is born of God. Before that great
change is wrought, although he subsists by Him, in whom all
that have life "live, and move, and have their being,"
yet he is not sensible of God; he does not feel,
he has no inward consciousness of His presence. He does not
perceive that divine breath of life, without which he cannot
subsist a moment: Nor is he sensible of any of the things of
God; they make no impression upon his soul. God is continually
calling to him from on high, but he heareth not; his ears are
shut, so that the "voice of the charmer" is lost to
him, "charm he never so wisely," He seeth not the
things of the Spirit of God; the eyes of his understanding being
closed, and utter darkness covering his whole soul, surrounding
him on every side. It is true he may have some faint dawnings
of life, some small beginnings of spiritual motion; but as yet
he has no spiritual senses capable of discerning spiritual objects;
consequently, he "discerneth not the things of the Spirit
of God; he cannot know them, because they are spiritually discerned."
7. Hence he has scarce any knowledge of the invisible world,
as he has scarce any intercourse with it. Not that it is afar
off: No: He is in the midst of it; it encompasses him round
about. The other world, as we usually term it, is not
far from every one of us: It is above, and beneath, and on every
side. Only the natural man discerneth it not; partly, because
he has no spiritual senses, whereby alone we can discern the
things of God; partly, because so thick a veil is interposed
as he knows not how to penetrate.
8. But when he is born of God, born of the Spirit, how is the
manner of his existence changed! His whole soul is now sensible
of God, and he can say, by sure experience, "Thou art about
my bed, and about my path;" I feel thee in all my ways:
"Thou besettest me behind and before, and layest thy hand
upon me." The Spirit or breath of God is immediately inspired,
breathed into the new-born soul; and the same breath which comes
from, returns to, God: As it is continually received by faith,
so it is continually rendered back by love, by prayer, and praise,
and thanksgiving; love and praise, and prayer being the breath
of every soul which is truly born of God. And by this new kind
of spiritual respiration, spiritual life is not only sustained,
but increased day by day, together with spiritual strength,
and motion, and sensation; all the senses of the soul being
now awake, and capable of discerning spiritual good and evil.
9. "The eyes of his understanding" are now "open,"
and he "seeth Him that is invisible." He sees what
is "the exceeding greatness of his power" and of his
love toward them that believe. He sees that God is merciful
to him a sinner, that he is reconciled through the Son of his
love. He clearly perceives both the pardoning love of God, and
all his "exceeding great and precious promises." "God,
who commanded the light to shine out of the darkness, hath shined,"
and doth shine, "in his heart," to enlighten him with
"the knowledge of the glory of God in the face of Jesus
Christ." All the darkness is now passed away, and he abides
in the light of God's countenance.
10. His ears are now opened, and the voice of God no longer
calls in vain. He hears and obeys the heavenly calling: He knows
the voice of his Shepherd. All his spiritual senses being now
awakened, he has a clear intercourse with the invisible world;
and hence he knows more and more of the things which before
it could not "enter into his heart to conceive." He
now knows what the peace of God is; what is joy in the Holy
Ghost; what the love of God which is shed abroad in the heart
of them that believe in him through Christ Jesus. Thus the veil
being removed which before interrupted the light and voice,
the knowledge and love of God, he who is born of the Spirit,
dwelling in love, "dwelleth in God, and God in him."
II. 1. Having considered the meaning of that expression, "whosoever
is born of God," it remains, in the Second place, to inquire,
in what sense he "doth not commit sin."
Now one who is so born of God, as hath been above described,
who continually receives into his soul the breath of life from
God, the gracious influence of his Spirit, and continually renders
it back; one who thus believes and loves, who by faith perceives
the continual actings of God upon his spirit, and by a kind
of spiritual re-action returns the grace he receives, in unceasing
love, and praise, and prayer; not only doth not commit sin,
while he thus keepeth himself, but so long as this "seed
remaineth in him, he cannot sin, because he is born of God."
2. By sin, I here understand outward sin, according to the
plain, common acceptation of the word; an actual, voluntary
transgression of the law; of the revealed, written law of God;
of any commandment of God, acknowledged to be such at the time
that it is transgressed. But "whosoever is born of God,"
while he abideth in faith and love, and in the spirit of prayer
and thanksgiving, not only doth not, but cannot, thus commit
sin. So long as he thus believeth in God through Christ, and
loves him, and is pouring out his heart before him, he cannot
voluntarily transgress any command of God, either by speaking
or acting what he knows God hath forbidden: So long that seed
which remaineth in him, that loving, praying, thankful faith,
compels him to refrain from whatsoever he knows to be an abomination
in the sight of God.
3. But here a difficulty will immediately occur, and one that
to many has appeared insuperable, and induced them to deny the
plain assertion of the Apostle, and give up the privilege of
the children of God.
It is plain, in fact, that those whom we cannot deny to have
been truly born of God, (the Spirit of God having given us in
his word this infallible testimony concerning them,) nevertheless,
not only could, but did, commit sin, even gross, outward sin.
They did transgress the plain, known laws of God, speaking or
acting what they knew he had forbidden.
4. Thus David was unquestionably born of God or ever he was
anointed king over Israel. He knew in whom he had believed;
"he was strong in faith, giving glory to God." "The
Lord," saith he, "is my Shepherd; therefore can I
lack nothing. He shall feed me in green pastures, and lead me
forth beside the waters of comfort. Yea, though I walk through
the valley of the shadow of death, I will fear no evil; for
thou art with me." (Psalm 23: 1 &c.) He was filled
with love; such as often constrained him to cry out, "I
will love thee, O Lord, my strength: The Lord is my stony rock,
and my defence; the horn also of my salvation, and my refuge."
(Psalm 28:1.) He was a man of prayer; pouring out his soul before
God in all circumstances of life; and abundant in praises and
thanksgiving. "Thy praise," saith he, "shall
be ever in my mouth:" (Psalm 34:1:) "Thou art my God,
and I will thank thee; thou art my God, and I will praise thee."
(Psalm 118:28.) And yet such a child of God could and did commit
sin; yea, the horrid sins of adultery and murder.
5. And even after the Holy Ghost was more largely given, after
"life and immortality were brought to light by the gospel"
we want not instances of the same melancholy kind, which were
also doubtless written for our instruction. Thus he who (probably
from his selling all that he had, and bringing the price for
the relief of his poor brethren) was by the apostles themselves
surnamed Barnabas, that is, the son of consolation; (Acts 4:36,
37;) who was so honoured at Antioch, as to be selected with
Saul out of all the disciples, to carry their relief unto the
brethren in Judea; (Acts 11:29, 30;) this Barnabas, who, at
his return from Judea, was, by the peculiar direction of the
Holy Ghost, solemnly "separated from the other Prophets
and Teachers, for the work whereunto God had called him,"
(Acts 13:1-4,) even to accompany the great Apostle among the
Gentiles, and to be his fellow-labourer in every place; -- nevertheless,
was afterward so sharp, (Acts 15:35, 39,) in his contention
with St. Paul, (because he "thought it not good to take
with them John," in his visiting the brethren a second
time, "who had departed from them from Pamphylia, and went
not with them to the work,") that he himself also departed
from the work; that he "took John, and sailed unto Cyprus;"
(Acts 15:39;) forsaking him to whom he had been in so immediate
a manner joined by the Holy Ghost.
6. An instance more astonishing than both these is given by
St. Paul in his Epistle to the Galatians. When Peter, the aged,
the zealous, the first of the apostles, one of the three most
highly favoured by his Lord, "was come to Antioch, I withstood
him to the face, because he was to be blamed. For before that
certain came from James, he did eat with the Gentiles"
-- the Heathens converted to the Christian faith, as having
been peculiarly taught of God, that he "should not call
any man common or unclean." (Acts 10:28.) "But, when
they were come, he separated himself, fearing them which were
of the circumcision. And the other Jews dissembled likewise
with him; insomuch that Barnabas also was carried away with
their dissimulation. But when I saw that they walked not uprightly,
according to the truth of the gospel, I said unto Peter, before
them all, If thou, being a Jew, livest after the manner of the
Gentiles," -- not regarding the ceremonial law of Moses,
-- "why compellest thou the Gentiles to live as do the
Jews?" (Gal. 2:11, &c.) Here is also plain, undeniable
sin committed by one who was undoubtedly born of God. But how
can this be reconciled with the assertion of St. John, if taken
in the obvious literal meaning, that "whosoever is born
of God, doth not commit sin?"
7. I answer, what has been long observed is this: so long as
"he that is born of God keepeth himself," (which he
is able to do, by the grace of God,) "the wicked one toucheth
him not:" But if he keepeth not himself, if he abide not
in the faith, he may commit sin even as another man.
It is easy therefore to understand, how any of these children
of God might be moved from his own steadfastness, and yet the
great truth of God, declared by the Apostle, remain steadfast
and unshaken. He did not "keep himself," by that grace
of God which was sufficient for him. He fell, step by step,
First, into negative, inward sin, not "stirring up the
gift of God which was in him," not "watching unto
prayer," not "pressing on to the mark of the prize
of his high calling:" Then, into positive inward sin, inclining
to wickedness with his heart, giving way to some evil desire
or temper: Next, he lost his faith, his sight of a pardoning
God, and consequently his love of God; and, being then weak
and like another man, he was capable of committing even outward
sin.
8. To explain this by a particular instance: David was born
of God, and saw God by faith. He loved God in sincerity. He
could truly say, "Whom have I in heaven but thee? and there
is none upon earth," neither person nor thing, "that
I desire in comparison of thee." But still there remained
in his heart that corruption of nature, which is the seed of
all evil.
"He was walking upon the roof of his house," (2 Sam.
11:2,) probably praising the God whom his soul loved, when he
looked down, and saw Bathsheba. He felt a temptation; a thought
which tended to evil. The Spirit of God did not fail to convince
him of this. He doubtless heard and knew the warning voice;
but he yielded in some measure to the thought, and the temptation
began to prevail over him. Hereby his spirit was sullied; he
saw God still; but it was more dimly than before. He loved God
still; but not in the same degree; not with the same strength
and ardour of affection. Yet God checked him again, though his
spirit was grieved; and his voice, though fainter and fainter,
still whispered, "Sin lieth at the door; look unto me,
and be thou saved." But he would not hear: He looked again,
not unto God, but unto the forbidden object, till nature was
superior to grace, and kindled lust in his soul.
The eye of his mind was now closed again, and God vanished
out of his sight. Faith, the divine, supernatural intercourse
with God, and the love of God, ceased together: He then rushed
on as a horse into the battle, and knowingly committed the outward
sin.
9. You see the unquestionable progress from grace to sin: Thus
it goes on, from step to step. (1.) The divine seed of loving,
conquering faith, remains in him that is born of God. "He
keepeth himself," by the grace of God, and "cannot
commit sin." (2.) A temptation arises; whether from the
world, the flesh, or the devil, it matters not. (3.) The Spirit
of God gives him warning that sin is near, and bids him more
abundantly watch unto prayer. (4.) He gives way, in some degree,
to the temptation, which now begins to grow pleasing to him.
(5.) The Holy Spirit is grieved; his faith is weakened; and
his love of God grows cold. (6.) The Spirit reproves him more
sharply, and saith, "This is the way; walk thou in it."
(7.) He turns away from the painful voice of God, and listens
to the pleasing voice of the tempter. (8.) Evil desire begins
and spreads in his soul, till faith and love vanish away: He
is then capable of committing outward sin, the power of the
Lord being departed from him.
10. To explain this by another instance: The Apostle Peter
was full of faith and of the Holy Ghost; and hereby keeping
himself, he had a conscience void of offence toward God and
toward man.
Walking thus in simplicity and godly sincerity, "before
that certain came from James, he did eat with the Gentiles,"
knowing that what God had cleansed was not common or unclean.
But "when they were come," a temptation arose in
his heart, "to fear those of the circumcision," (the
Jewish converts, who were zealous for circumcision and the other
rites of the Mosaic law,) and regard the favour and praise of
these men, more than the praise of God.
He was warned by the Spirit that sin was near: Nevertheless,
he yielded to it in some degree, even to sinful fear of man,
and his faith and love were proportionably weakened.
God reproved him again for giving place to the devil. Yet he
would not hearken to the voice of his Shepherd; but gave himself
up to that slavish fear, and thereby quenched the Spirit.
Then God disappeared, and, faith and love being extinct, he
committed the outward sin. Walking not uprightly, not
"according to the truth of the gospel," he "separated
himself" from his Christian brethren, and by his evil example,
if not advice also, "compelled even the Gentiles to live
after the manner of the Jews;" to entangle themselves again
with that "yoke of bondage," from which "Christ
had set them free."
Thus it is unquestionably true, that he who is born of God,
keeping himself, doth not, cannot commit sin; and yet, if he
keepeth not himself, he may commit all manner of sin with greediness.
III. 1. From the preceding considerations we may learn, first,
To give a clear and incontestable answer to a question which
has frequently perplexed many who were sincere of heart. "Does
sin precede or follow the loss of faith?" Does a child
of God first commit sin, and thereby lose his faith? Or does
he lose his faith first, before he can commit sin?"
I answer, Some sin of omission, at least, must necessarily
precede the loss of faith; some inward sin: But the loss of
faith must precede the committing outward sin.
The more any believer examines his own heart, the more will
he be convinced of this: That faith working by love excludes
both inward and outward sin from a soul watching unto prayer;
that nevertheless we are even then liable to temptation, particularly
to the sin that did easily beset us; that if the loving eye
of the soul be steadily fixed on God, the temptation soon vanishes
away: But if not, if we are exelkomenoi, (as the Apostle James
speaks, James 1:14,) drawn out of God by our own desire,
and deleazomenoi, caught by the bait of present or promised
pleasure; then that desire, conceived in us, brings forth sin;
and, having by that inward sin destroyed our faith, it casts
us headlong into the snare of the devil, so that we may commit
any outward sin whatever.
2. From what has been said, we may learn, Secondly, what the
life of God in the soul of a believer is; wherein it properly
consists; and what is immediately and necessarily implied therein.
It immediately and necessarily implies the continual inspiration
of God's Holy Spirit; God's breathing into the soul, and the
soul's breathing back what it first receives from God; a continual
action of God upon the soul, and a re-action of the soul upon
God; an unceasing presence of God, the loving, pardoning God,
manifested to the heart, and perceived by faith; and an unceasing
return of love, praise, and prayer, offering up all the thoughts
of our hearts, all the words of our tongues, all the works of
our hands, all our body, soul, and spirit, to be a holy sacrifice,
acceptable unto God in Christ Jesus.
3. And hence we may, Thirdly, infer the absolute necessity
of this re-action of the soul, (whatsoever it be called,) in
order to the continuance of the divine life therein. For it
plainly appears, God does not continue to act upon the soul,
unless the soul re-acts upon God. He prevents us indeed with
the blessings of his goodness. He first loves us, and manifests
himself unto us. While we are yet afar off, he calls us to himself,
and shines upon our hearts. But if we do not then love him who
first loved us; if we will not hearken to his voice; if we turn
our eye away from him, and will not attend to the light which
he pours upon us; his Spirit will not always strive: He will
gradually withdraw, and leave us to the darkness of our own
hearts. He will not continue to breathe into our soul, unless
our soul breathes toward him again; unless our love, and prayer,
and thanksgiving return to him, a sacrifice wherewith he is
well pleased.
4. Let us learn, Lastly,
to follow that direction of the great Apostle, "Be not
high-minded, but fear." Let us fear sin, more than death
or hell. Let us have a jealous (though not painful) fear, lest
we should lean to our own deceitful hearts. "Let him that
standeth take heed lest he fall." Even he who now standeth
fast in the grace of God, in the faith that overcometh the world,
may nevertheless fall into inward sin, and thereby "make
shipwreck of his faith." And how easily then will outward
sin regain its dominion over him! Thou, therefore, O man of
God! watch always; that thou mayest always hear the voice of
God! Watch, that thou mayest pray without ceasing, at all times,
and in all places, pouring out thy heart before him! So shalt
thou always believe, and always love, and never commit sin.
Edited
by Kevin Farrow with corrections by Ryan Danker and George Lyons
for the Wesley Center for Applied Theology.
Copyright
© 1999 by the Wesley Center for Applied Theology. Text
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