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Group Title: Discourse on sin in believers
Title: A discourse on sin in believers
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 Material Information
Title: A discourse on sin in believers
Physical Description: 23 p. : ; 18 cm.
Language: English
Creator: Wesley, John, 1703-1791
Publisher: s.n.
Place of Publication: S.l
Manufacturer: G. Paramore and sold by G. Whitfield and at the Methodist Preaching-Houses
Publication Date: 1791
Edition: 5th ed.
 Subjects
Subject: Sin -- Early works to 1800   ( lcsh )
Genre: non-fiction   ( marcgt )
 Notes
Statement of Responsibility: by John Wesley.
 Record Information
Bibliographic ID: UF00000066
Volume ID: VID00001
Source Institution: University of Florida
Rights Management: All rights reserved by the source institution and holding location.
Resource Identifier: aleph - 001810147
oclc - 09572547
notis - AJN4012

Table of Contents
    Front Cover
        Page 1
        Page 2
    Main
        Page 3
        Page 4
        Page 5
        Page 6
        Page 7
        Page 8
        Page 9
        Page 10
        Page 11
        Page 12
        Page 13
        Page 14
        Page 15
        Page 16
        Page 17
        Page 18
        Page 19
        Page 20
        Page 21
        Page 22
        Page 23
    Back Cover
        Page 24
Full Text
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SIN IN BELIEVERS
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2 Cor. v. 17

Ifany man be in Chrifj, A is a new ,reature.

1. S there 4hen fin in himt that is in Chrtill
Does fin 7mnain in one that bdkieves ir?
hdm ? Is there any fin in ihen that are torn of
God, or are they wholly delivered from it? et
, -o one imagine dlis t6o be a queflion of mere
curity: otthat it is of little importance whe-
, i her it be determined one way or the olher.
.. Father it is a point of the utmoft moment, ot
every serious Chrifiaaln: die refolving of which
nearly- concerns bohr his percent and eterna-
happinefs.
2. And yet I do not :kiw, that ever it was
controverted' in the primiive church. Indeed
there..was nro room for Aifpuiing concerning i,
as all Chriflia.ns weie a eed. And fo far is I
have ever obfervrd, the whole body of anCicnt
Chrifians who have left us any thing in writing,
declare with one voice, that even believers in
Chrift, tillthey areJflrng in the Lord and in the
power ofhis might, have need to wreje widh fle
and blood, with an evil nature, as well as with
'principaities and pouwrs.
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3. And herein our own church, (as indeed in
rioft points) exaEly copies after the pri'miive;
declaring (in her rninih article) "Original fn -is
the corruption of the nature of every man, where.
by man is in his own nature inclined to evil, fo
that the flefh lufteth contrary to the Spiit. And
this infeflion of nature doth remain. yea, in them
that are regenerated; whereby the luff of the
fleTh, called in Greek eg~on.s rmar, is not fubje&
to the law of God, And although there is no
condemnation for them that believe, yet this luMt
hath of itfelfthe nature of fin."
4. The fame teftimonyS is given by all other
churches: not only by the Greek and RfomfiJ
church, but by every reformed church in Aurope,
of whatever denomination. Indeed fome of thefe
feem to carry the thing too far: fo def 4i6irig
the corruption of heart in a believer, as fcatcR to
allow that he has dominion over it, but rather s -
in bondage thereto. And by this means they.
leave hardly any diflin6ion, between a believer |
and an unbeliever.
6. To avoid this extreme, many well-meaning
men, particularly thofe under the direEion of the
late Count Zinzendorf ran into another affirm-.
ing, that "all true believers are not only faved
from the dominion of fin, but from' the heing of in- f
ward as well as outward fin, fo that it no longer
remains in them And from them, about twenty
years ago, many of our countrymen imbibed the
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fame opinion, that even thd corruption of nature
is no more, in thofe who believe ,i Chrift.
6. It is true, that when' the Germans were pref-
fed upon this head, they foon allowed, (many of
them at leaf) that fin did flil remain in the
flzej, but not in the heart of a believer. And
after a time, when the abfurdity of this was
fhewn, they fairly gave up the point: allowing
that fin did flil remain, though not reign inhim
that is born of God.
7. But the -Englijh who had received it from
I them' (Come dire&iy, forrie at second or thiud
b! hand) were not to easily prevailed upon, to part
with a favourite opinion. Arid even when ihe
A'll generality of them were convinced it was utterly
I indefenfible, a few could notbe persuaded to give
W j up, but maintain it to ibis day.

,. For the fake of thefe who really fear
God and desire to kbtow the tIvth at it i in Jefus,
il may hot be amifs, o consider the point with
calmnefs' and- i-npartiaiity. In doing this I uWe
indifferently the words regenerate, jjiffied, or be.
lievers: fincethough they have not precifely- the
fame meaning, (the firft implying an inward,
aTual change; the fecund a relative one, arnd the
third, the means whereby both the one and the
other are wrought ) yet they come to one and the
-fame thing; as every one that beieves is both
jTflif edd ad rn vEGo d.
A3 2. By
3p







(6)
B. yv fin I here underfland inward fin :. any
uinful temper, ;-piffhon or a-ffec'1i :0 fbch as pride,
feilf-willW Fove, of the world, in a Tly kind or de-
Pree: filch as ),oft, anr, peevinefs; ony dir.,
porition, contrary to the mind which was ia

3. 'I#hC qoeficoz is .not, concerning. ouldward
~fi: w heteil a i of God connintsjk or-- dj o
We all agree and earneflly -aintainw 1k t
1n..llr thjin ?IS ke devil. We agree,,I hobeve
2S L-0f n, / G041 dath ?01 co "7 A iNfh eit er -do
we now enquire, wlictheir inwaild fni will (!wayJP
mmi-raln in the chijd,,en' of ,Go d'? X hcter fi a
wIII conlimeit ] lhe foul, asli og as it coniiuues
in Lhc body ? Nor yet do we enquire, whether a
juflificd person may re/A eiibei into inard
or outward fin ?. But limply this is a juflified oC
regener-ate rnan ftecd from alijin, ajloon as he is
juflifived? Is theie -ltien no ff Ln hib heari"? Nor-
rc after, urnlfs lie fat from grace?
4. We allow that the flate of aj'jufiied person
is iziexpreffiby gireaL and glorioUs* He, is bra
a in not f blood, nor of/Me."eteJ nor' of 1e witt
-01'MaM, lui o/'G4d. -le is a, chi!d of, God, 'i
eillnber of Cliriil, an heir oF the i-ngdoum of bei.-
xven. The p ic f God aaich popki all zvnderl
Je n ding, heepeth his hAea r I and dnind n 'ih rv if Jfus.
1It k -ry b.oy is a lrenmpl of/Ac Holy GktV4, and
a kAatitaton of Cod 1hroug dkM Spirit. He is
crtatecd anew in C/inp Y /&s lie is wafj ed, he- is
fan..ed


__..._1.









failed. His heart is purified by faith* he is
cleanfedfrom tfe corruption that is in the world.
The love of God is lied abroad in his heart by the
SHoly Gkof. wkich is given unto.him. And fo long
as he walketh in love (which he may always do) he
SooruJhips God in .fprit and in truth. He keepah
the commandments of God, and d th thote thi gs,
That are plaJing in his fight: fo ew ncifug himfi/f
.as to have a co/cience void of ofnrce, toward Gao
,.and toward -m'an. And he has power. both over
, outward and inward fin, even from the moment
he lijuffied.

IlI. But was he not tihefreed from all in,
fo that there is no fin in his heart ? I cannot fay
,this: I cannot believe it : hecauft Sth. Paul lays
the contrary. : He is fpeaking lto believers, and
describing the fate of believers in general, when
he fays, 7heJ4 fli u4/te.h a.ga a/i the Spirit, and the
Spirit against the flfaj: ;hf aire contrary the one
to he other. Gll. v. 17. Nothing can be-:,more
express. The apoflle here diredly affii rs, that
the flelh, evil nature, oppofes the Spiit, even in
believers; that cvetn in the regenerate, there are
two principles, contrary ike one to the other,
2. Aginr. When he writes to the believers at
Corinth, to thofe w ho .were fantTffied in. Chrifl
Jef/s, t Cor. i. he f4ys, Ibr-thren, could not
fCIeak unto you, as unto Jpiraual but as unto carnal
as unto babes in Chrzf .-Ye are yet catna.l for
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whereas there is among yor einying andftrfe, are
ye not carnal? ch, iii. ver* 3. Now here the
apoftle peaks unto thofe who? were unqucf-
tionably- believers, whom in the fame. brcath
'h flies his brethren in Chrift, as being -fill in- a
rneafure carnal. He affirms,, there was envying
(an evil temper) occafioning frife among them,
and yet does not give the leaft intimation, that
e tihey had loft their faith. Nay, be manifeffly dec
cares, -they had not; for then they would not
have been babes in Chrif.. And (what is moft
remarkable of a7l) he fpeaks of being carnal and
babes in Chrift, as one and the fame thing:
plainly (hewing that every believer is (ina degree)
carnal, while he is only a babe in Chrift.
3. Indeed this grand point, that there are two
contrary principles in believers, nature and grace,
the flefh and the Spirit, runs through all the epif.
ties of St. Pasu, yea, throughi.al tle holy fcrip.
tures: alinoft all the directions and.exhortations
therein, are founded on this fuppofiion: pointing
at wrong tempers or pra~ices in thofe, who ate
notwithflanding acknowledged by the inspired
writers to.e be hievers, And they-are continually
exhorted o fight witliand conquer thele, by the
power of the faith which was it them.
4. And wh' canidoubt, but there was faith in
the angel of the church of Ephefus, when our
Lord faid to him, I ,now thy wor s, and thy la.
bor, and thy patience : thou haf patience, and fr
tny






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My name's ja khaj? la 'oured and ha4f not falnted,
Rev. ii.. ~:, 4. But was there meantime no
fin in his heart ? Yea, or Chrift would not, have
added, Neverthele s I have. jmewhat again/f thee,
SecauAt thou khaf eft thy firf Icoe. T his was a
real fin-which God law in his heart (of which ac-
cordingly he is exhorted to repent.) And yet we
have no authority to fay, that even then he had
no faith.
5:.Nay, the angel" of the church at Pergamos
alfo, is exhorted to' repent, which implies fin.,
though our Lord exprefsly fays, Tkou hafl not
denied my faith, ver. 1, 16. And to the angel
h of the church inSardis, he fay s, Slrengten the-
things ukick remain that are ready to die.- Tnhe
good which remained was ready to die; ibut was
not actually dead; chap,.iii. 2. So there was fill
a. park of faith even in hin; which. he is, ac-
cordingly commanded to kho/djl, ver- 3-
6f Once more. When dhe apoftle exhorts be-
Eevers to clanfe thetnfelves friom all fhinfs of
3efh andJfirit, (a Cqr. viii, .'lihe plaidrly teaches,
that thofe believers were not yet clear, ed there-
from. Will you answer, H tht atbJainsa from,
all appearance of evil, does ip/ofto clean him-
felf from all fiithiners." Not in any wife. For
iaftance: a man reviles me. I feet refentmcnt,.
whh i sfiht ine/ offpirit. Yet I Tay not a word.
Here I abflainfrom all appearance of evi. But
A 5. tis
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*I ( A1 )
this does not Tea.nfe me- from thai filtlineft o
fpirit, as I experience to my forrmw;-
7. And:as diis position, there is no fio in a be.
liever, no carnal mind, no bent to.backOfiding, is,
thus contrary to the wocrd of God; fo i: t o. the
xperimenrc of his dhiltren. There continually
fecl a heatt bent to backflding, a natural ten-
dency to-evil; a pronenefs to depart from God,
and cleave to the things of ear'lt, 'They ara
daily fenfible of fin remaining in dteir heart,.
pride, fef wiH,.unblieF : and of fin cleaving to,
all they fpeak and do, even their beft aflions
and holiefFtduties. Yet at- ihe fame time thlcy
know bhey are of- God; they cannot doubt of
it for a moment. They fIel his Spirit clearly y
wid inefi with tfihirpirit, that atey are the chil.
drqen of God. They trjoice in God through k Ch r
Jefu s, y whom they havenow received the alanement.
So. that they are equally alfured-, that, fin is ir
them, and that CkriJ is in -them ite hope ofgaory..
8. But can Chrilt be in the fame heart where
fin is ?" Ulkdoubtedw y lie can. Otherwise it never
could be faved therefrom, Wihirct..e ficknse
is thereC is the physician,.

Carrying on- his work within,.
Striving till he cafl out fi,.

Chrift indeed cannot reign, where finreignsL ne,
other will he dwel/ where any fit is allowed. But
toe is and. dwells. inr the heart of every believer,
F-"wh




lIow



( 11 )
Nyho is fighting Againft all (in; although it be not
yet purfird, according to ie pur ~ication of tkhe
JnQary, .
9, It has been obrcrvcd before, that the oppofite
dotrirne,.' That there is no fin in believers," is
quite new in tie chllrch of Chrift: that it was
never- hepd of for tevcnteen hundred cars, never
till it wasdifcovercdby Count Zinzerdorf,, It do
not remember to have feen the Icaft irrimation
of it, either in any anent-or modern writer: un.
lefs perhaps in fome of the wild, ranting Antino-
inians. And tllefe likewise fay and unfay, ac-
knowledging.there is fin ina their j though. no
fiz in 1icir heart. But whatever doctrine is inew
muff be wrong : for tihe oldreligion, is-.the. oiy
tue one. And no do&rine can be right, unlefls it
is the very fame which wasfrom the begrinrnig,
10. One argument more againtfl this new, un-a
fcriptural dofrine, may be di-awo from the dread.
ful consequences ofit. One fays, I felt anger
to-day." Mult I reply, "Thenv you have no:
faith ?" Another, fays, I know what you advife
is good,-but my will is quite averfe to it." Mufft
I tell him, "Then you are an unbeliever, under
the wrath and curfew of God ?." Wharwill be the.
natural co nfequence of this ? Why, if he believes
what I fay, hris i6ul will not buly be grieved.and
wounded, but perhaps utterly destroyed: in fiuich
as'he will ~/f away that confidence, whick katl.
great recompence of reward. And Lwving at. t
A. 6 away.
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awy. his thield, how hall he quernckh ikiery darts
of tke wicked one?P How Ihall he overcome tihe
world ? Seeing this is the roilory that over cometk
the worldeven our faith. He lands disarmed in
the midft of his enemies, open to all their affaults.
What wonder then if he be utterly oveirthrowa;
if they take him captive at their will ? Yea, if he
fall from one wickednefs to another, and never
'fee good any more?-1 cannot therefore by any
means receive this affection, that there is no fin in
S a believer from the moment he is juflified; firit,
Because it is contrary to the whole tenor of fcrip-
ture; fecondly, because it is contrary to the ex-
perience of the children of God. Thirdly, Be.
caufe it is absolutely tiew, never heard of in the
world till yeflerday; and lafily, becaufe-it is
naturally attended with the moft fatal confer
quences; not only grieving thofe whon God
hath not grieved; -but perhaps dragging them inl
to everlafling petition.

IV. i. However, let us give a fair hearing to
the chief arguments, of thofe who endeavour to
support it. And it is, first, from scripture they
attempt to prove, that there is no fin in a believer,
(They argue thus.) "The 'fcripture, fays, Every
believer is born of God, is clean, is holy, is.fadita
fied; is pure in heAw t, has a new heart, is a temple
of the Holy Ghoft. Now, as that zohil is born o
dte fluz is fesf/, is altogether evil, fo that which is
born







.3 )
Aern of e Spirit, is pirit, is altogether goA
Again; a tan cannot be clean, fatflified, holy,
and at the fame time unclean, unfanElified, unholy.
He cannot be pure and impure, or have anew and
an old heart together. Neither Can his foul be
unholy, while it is a temple of the Holy Ghoft.'"
I have put this objeflion as ftrong as pofflible;
that its full weight may appear. Let us rnw ex-
amine it, part by part. .Aad i. That wuhick is
born of te Spirt, is fp rit, is altogether good.t'
ialtow th text, but not the comment. Ior the
text affirms this, and no more, That every man
who is born of the Spirit, ih a fpiriltua man. HiL
is fo. But fo he may be, and yet not be allo&
geiqer spiritual. Th Chrifliarns at Corinth- were
Jpiritual men; FJfe they had been no ChriRianr
at all. And yet they were not altogei/tr rpirituar
They were ftil (in part)c3arnaL. "Bnut they were
fallen from grace." St. Paul fays no1, The?
were even 7abes in Churift. 9-. But a man can-
not be clean,fanLjfied, holy, and'at th fame time
unlean;, tincinfied, unholy." Indecd he iay.:
So the Corinthians were. Ye are wFa/ed, fays the-
apoftle, ye are fanffhfied namely, cicanfed. from;
fornication, idolatry, drunkenneft, and all oher-
outward fin, (I Cot. vi. 9, 0o, An yet ac
the fame time, in another fenfe of the word, they
were ufantlifsed: they were not wa ged, not in.-
wardly dean/ed from envy, evil-furmdiing, par-
tiality. "But futr they had not a new heag ara.


a- .. S..2 I




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an oib heart together.'" It is mofl fure,. they had
For at that very time, their hearts were truly, yet
not entirely renewed:. Their. carnal mind was
nailed to,the crofs. Yet it was not wholly de.
flroyed. 4But could they be unkoly, while they
were temples of the I6o/y Gko/ ?" Yes,.That they
were temples of/tk.e Holy Ghql, is certain. (i Cor,
vi. y19. And it is eqi.ially certain,.they were, in
obme degree, carnal, -that is, unholyD
2.. Howevver,, there is one fcripture more
which will put the matter out oF question. 1/
any sman be (a believer) in ChkriJl he is a. new crea-
ture. Old things are pafl away: .behold all things
are become new,. i. Cort. V., I, Not01 certainly a-
man cannot be a new creature and an old creature
at once." Yes, he may. He may be partly re-
newed, which was the very cafe of thofe at Corintk.
They were doubilefs renewed in the spirit of their-
mind, or they could not have been. fo. much as
baes in ChUrVL_ Yet they had not. the whole.
mind which was-it C4r/, for they er.ved one
another, ."But it is faid exprefsly, Old things are
.al awj y s ali. tikgs are become. new." But we
muff not fo. interpret the apoflle's words,, as ta
make him coniradiaE himfelf.. And if we will
viake him con ifitrt with hirmfelf; the plain mean..
ing of tlhe words tis this. I-.s oldjuzdgment, con,
corning jflification,.holinefs, happincfs, (indeed:
concerning the things of God in general).is.now
jajf away9 Sao ,a e his old dgjires, drf'gns, and
pofa ions,







r -..5 -

.aeSions, tempers, and conver/uion.. Allthei b
:are undeniably become new, greatly changed fronr
What they were. And yet, though they. are new,
they aj-e.nat whAol new. Still lie feels to his
forrow aad (fliae, remains of the old man, too
manifeft tainrs of his. former tempers ard af-
fcklions, a [aw in hIis members, wkich. frequently
fJTkts against that law of his mind :. thuuglh it can-
not ga.n, any advantage over him,. as long as he
watches unto prater .
3. Tbis,whole argument, "If he is clean, he is.
.clean," "if. he is holy, he is holy;"' (and twenty
.more expreffions of the fame kind may calily be
heaped together) is really no- better, than playing
Supon words;, it is.the fallacy of arguing. from a
particular to-a general ; of inferring a general con-.
,clufion,.from particular premiffcs. Piopotf the.
.:fcntence entie, and it runs thus:.. If he is holy
at al, he is holy altogether. That does.nut fol.
low: evexy babe inc Chrifl is holy., and yet not.
altogether fo. He is. faved from fina; yet not in-
tirely: it remains, though it does not reig. If
,y.ouL think it does, not, remain. (ina babes at Icaf,
whatever be the cafe with. young men, orfather4
4 you certairJy have not considered the height and:
depth aznd length andbreadih of. the law of God;
.(even the law of pove, laid down by..St. Paul ia
,tie thirteenth of Cor/ithians) and that every :o ,
difconformiity to, or derivation fron this law, is,
j'n. Now, is there no difconformity to this in L i



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II

( 16 )

feart or life of a beliver ? -What may be ini ah
adult Chrilian is another question. B ut what 1a
BArngermuLf tie be to human nature, who- cat~
-pfibbly imagine, ithit this is the, cafe with every
babe iro'C hrifl ?i
4; But delivers walk after the Spirit. *Rott.
Vii. 1. and the Spirit of God dwells in them.
Confequently they are delivered fi-omthe-gail,.
the power,. or irrone word ,the being of fim"'
Thefc are coupled together, as if they were the
fame thing. But they Are nott the facm thing.
The guilt is one thing, the power another, and the
being yet another. That believers are delivered
fronm.the gultand power of fin we allow;- that
they arc delivered from the being .of we deny.
Nor does it n any wife follow from ihefe texts.
A man may havel the Spirit of God dwelling -in
.him, and may walk q/ier te Spirit, though te
li t feels the c /iling again the Spirzyit.,
5. But ithe chkrckis ike odty oqChrift, CoL
i. .e4. This implies, that its members are washed
from all fi-thiners. Otherwife it will follow,
that Chrift, and Beialaze incorporated with. each.
ether ."
Nay, it will not, follow from hence, those
who are the myffical body of Chrift; l ill feel the
iefh luftethagai'nt the Spirit," that Chrift his
any
*' WhatfolH -s.fr Come pages is an arwer to a. pap".
puhblihed in the Ckrilian's Magazine, p 577--*582. EanI.
furp ized Mr. Dodd, should give fi ch a p:ipcr place in his
Magazine, which is contrary to our ninth article.







( '7 )
any fellowship with the devil,, or widt that fin
which he enables them to refift and overcome.
6. "But are not Chriftians come to hie heavenly
Jerufalke, where nothing deAfd can enter? ? Heb.
xii. 22. Yes! and to an innumerable .company
of angel, and to tke fpirits ofjfJi men made per.
tccd: that is,

Earth and heaven all agree;
All is one great family,

And they are likewise holy and undefted, while
they.walk after ikc Spirit: although fenfible, there
is another principle in them, and that 'tkfe are
contrary to 6ck oaher. 1
7"ButJChriftians are reconciled to God. Now
this could not be, if any of the t atalt' wid'rte-
nained ;: for Gthis ise emni y against God. Con-
fequently no reconciliation can be e&fe6ei, but
by its total deftru&ion." '. :i i -
We are reconciWe od t GodM trough~ the blod ofthe
crofs. And in the. moment the 4s. 4 e |
the corruption of nature,: which is enmity with
Gad, is put under our feet, the flefh has no more
domi-,ibon over us. L Bw it .ftil exists: and itis
fill in its nature comity with God, luring against
his Spirit. -
S8 But they that are Chrif's have crucified the
fA9, twith its oJfeEion and -uts' Gatl v. 24.
They have fo; yet it remains irn then ftill, 'and
afien struggles to break from the crofs. Nay,
but


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b ut they have put-off the aold man witKA AZ lJcds.'"
CoL iii. g. They have: and in the feTre above
described, alI things are ppa/ed away; a/l tk\ings
.are become new. A hundred texts may be cited
to the fame cfl fa And they will all admit of the
.fame .anfwer. But to '.fay~ l in one word,
Chrift gave himfIflfor the church, tlat-it night
be koly, and without blemir4i" Eph. V. 25, 27,
And lo wi!l it be in the end: but it never was
yet, from ihe beginning to this day.
9. "But let experience peak. All who are
jullified do at ,hat tli find an ibfolute freedmra
from all fin.'. That I doubt :but. if' they do, .d
they ind it ever after? FIe you gain. nothing
4 If they -do nor, it is. their ownfduht." That re.
mains o be proved.
o. "I ut B in the very: nature of things, Can a
:man have.pride i. hi m, and not be proud ? -An-
ger, and yet not be angry ?".
A man may have'pride in him, may think himl
felf infrin>e particulars above what 'he ought to
think, (and lo he proud in that particular) and yet
not he a, proud man in his g.eaeral charatier.' He
may have anger in him, yea and a Rfrong propen.
fity to furious anger, ;without giving way toit.
Bt can anger and pride, be in that heart, where
only meckners and humility are feltl" No : but
fmne pride and anger may be in that beat; where
there is much humility and meeknefs. ,
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( 19 )
"It avails not to fay, Thefe tempers are there
but ihey do not reign. For fin cannot, in any kind
or degree exi where it does not. regn. For guilt
and power are efeCntial properties of fin. There.
fore where one of them is, all mlUt be."
StranLge indeed! "Sin cannot in any kind or
dcgrve r exQfl whlete it does not reign." Abfolutely
contrary the's to all experience, all fcripture, all
common fenfe. Refentment of an affront is fin.
It is ,o ya, difconformity, to the law of love.
This has exiled inme a thourandt times. Yet it
did nor, ,and does not reign. But guilt and
power: are eiffential properties of fin: therefore
were one is, all rnift be." No. In the inifance
before. us, if the refentment I feel is not yielded
to, even for a moment, there is no guilt at all,
no condemnation from God upon that-account.
Andin this cafe, it has no power: though it luji.
eth againfl thke Spirit it cannot prevail. Here
therefore, as in ten thouCand inflances, there is jfis
without either guiit or power.
SIt. !'4$ut the fuppofing fin, in a believer is
pregnant with, every thing frightful and difcon-
aging. .It implies the contending with power,
that has the poffeffion of our fitcngth, maintains
his ufurpation of our hearts, and there porecutcs
.the Var in defiance of our Redeermier." Not fo.
The fuppofing fin is in us, does not imply, that it
has the pouIeffion of our strength No more thaa
a man crucified has the poofeffi.o of thd l that
crucifj


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( 20 )

crucify hmlr As little does it imply, That 'fi
maintains its ufurpalion of ur hearts.'" The
ufurper is dethroned. He remains indeed where
he once reigned; but remains in chains. So that
he does iri fome fenfe profeclte the war," yet
he grows weaker and weaker: while the believer
goes on from firength to strength, conquering and
to conquer.
S12. I am not satisfied vet. He'that has fin in
him, is a flave to fin. Therefore you fuppofe
a man tobejuflified, while he is a flve to fin.
Now if you..alo'w, men nmay be justified, while
they have pride, anger, or unbelief n them; nay,
if yoi aver, Thefe are (ot left, for a time) in all
that are juftified: what-wonder that we have fo
many proud, angry, unbelievintg believers ?"
SI do -not fuppofe any man who is.juafified, is a
Rave to fin. Yet I do fppofe, fin remains (at
leaf for a time) in all that arejollified. But if "
fim remains in a believer, he is a finful man: if
pride, for inflance, then he is proud : if felf wit,
then he is felf-willed; if unbelief, then he is ar
unbeliever; confequently, no believer 'at alL
,How then does he differ from unbeliever,, fonm .
unregenerate. men P
~-This is 4till mere playing upon- words. It means
rio more, thin,; if there is fir, pride, elf-will in
him, then-- there is fin, pride felf.will. And
this no body'can deny. ,In that fen then heneis
9oud, or fef-wdi&ed 'But he is not proud or eWlf-
willed
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willed in the fame fenfe that unbelievers are, that
is, governed by pride or lelf-wil. Herein he dift
fcrs from unregenerate men. They obey fin," he
does not. FIeh is in them boih. But they walk
after theA ftj : he walks after the Spiritf
"But how can unbelief be in a believerr?1
That word has two meanings. It means eithct
no faith, or little faith; either the alfnce of fairht
or the ioeahanef of it. In the former fenfe, unbe1
ief 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 fente) with Unbelief.
Why are yeJiarful, jfys our Lord, 0 ye of litt
faith. Again, 0 thou of little faith, werefort
didj ithoAu do4tMb You fee here was unbdeief iu
I believers: little faith and much unbelief;
13. But this -do&rine,'That fin remains in a
believer, That & man may be in the favour of
God, white he has fnin in is heart, certainly
tends to encourage men in fin." Underftand th6
proposition right, and in fuch confequeRn.q folt
lows.. A man may-be in God's favour though he
feel fin; but not if he yields to it. Ha ving fi
Sdocs not forfeit the favour of God; Sgivig way
of in does. Though the fefl-in you tul againfl
tke Spiri, you may iill be a child of God. But
if you walk atier theefhiA, you are a child of the
devil. Now this docihine does not encourage t4
obey fin, but to refilt it with all your might.

V. I. The


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V, i, The Tum of all is ihis. There are int
every person, ever after he is jitified, two coni
traryv principles, 3iture and grace, termed by St;
Paul, the f/Aif anid the Spi tit Hence although
even bdbes iin Chrif are fani-/fied, yet it is only
in, part. In a degree according to the measure
of theit fai:h, they're fpirlju dili yet in a degree
they are carnal. Accoidingiy, believers are con,
finally exhorted to watch agaiift the fleth, as
ivellas the world and th.e devil. And to -this
agrees ihe conflant experience of the children of
God. While they feel ihis witnefs in themselves,
they feela will not wholly rcfigned to the will of
God. They klow they art in him, and yet find
a heart ready to depart from -him, a proneners to
evil in many itriarices, and a backwardiiefs to
;hat which is good. The contrary dcrrine is
wholly new: 'never heard of in., the church of
Chrifl, from the time of his coming into' the
world, till the. tune of Count ZinzendorfJ And iv
is aitcn'd with the mofl fatal consequences. It
cutsoffTal] watchingagainfi our evil nature, against
the Delilah, which we are told isgone, though
fle is iill lyiilg in our bofom.rn It tears.away the
ltield of weak believers, deprives them of their
faith, and fo leaves them exposed to all the affauts
of the world, the flth and the devil.
S. Let us therefore hold faft the found doctrine
once delivered to thefidnts, and delivered dowjn-4yy
them with the written word to all succeeding
generations';



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A 23 )
generations: that although we are renewed,
cleaned, purified, fanftificd, the morln.cn we tr uly
believe in Chrif, yel we are not then renewed,
cleaned, puwificd alogeiher: but the flefh, the
evil na ure fill remains, though fibdued) and wars
again the Spirit. So much the more, let us
infe all diligence inr kting the good fight offailh.
So much the more cdinefUly let us watch andpray,
againfl the enemy within. The more caefiully
-let us ftae to ourselves, and put on the whole
armour ofGod: that although awe wrefile boih
with fkA and blood, and with principahties and
powers and wicked pirits in high places, we may
be able to uiitkJand in the evil day, and having
done 4ll, to/a nd.





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