Christian Theology - Media Sabda Org
Christian Theology - Media Sabda Org Christian Theology - Media Sabda Org
"That is," say some, "he does not sin habitually as he formerly did." This is bringing the influence and privileges of the heavenly birth very low indeed. We have the most indubitable evidence that many of the heathen philosophers had acquired, by mental discipline and cultivation, an entire ascendency over all their wonted vicious habits. Perhaps my reader will recollect the story of the physiognomist, who, coming into the place where Socrates was delivering a lecture, his pupils, wishing to put the principles of the man's science to proof, desired him to examine the face of their master, and say what his moral character was. After a full contemplation of the philosopher's visage, he pronounced him "the most gluttonous, drunken, brutal, and libidinous old man that he had ever met." As the character of Socrates was the reverse of all this, his disciples began to insult the physiognomist. Socrates interfered, and said, "The principles of his science may be very correct; for such I was, but I have conquered it by my philosophy." O ye Christian divines! ye real or pretended gospel ministers! will ye allow the influence of the grace of Christ a sway not even so extensive as that of the philosophy of a heathen who never heard of the true God? Many tell us that "no man can be saved from sin in this life." Will these persons permit us to ask, How much sin may we be saved from in this life? Something must be ascertained on this subject: 1. That the soul may have some determinate object in view. 2. That it may not lose its time, or employ its faith and energy, in praying for what is impossible to be attained. Now, as Christ was manifested to take away our sins, to destroy the works of the devil; and as his blood cleanseth from all sin and unrighteousness, is it not evident that God means that believers in Christ shall be saved from all sin? For if his blood cleanses from all sin, if he destroys the works of the devil, (and sin is the work of the devil,) and if he who is born of God does not commit sin, then he must be cleansed from all sin; and while he continues in that state he lives without sinning against God, for the seed of God remaineth in him, and he cannot sin, because he is born, or begotten, of God.
How strangely warped and blinded by prejudice and system must men be who, in the face of such evidence as this, will still dare to maintain that no man can be saved from his sin in this life; but must daily commit sin in thought, word, and deed, as the Westminster divines have asserted! that is, every man is laid under the fatal necessity of sinning as many ways against God as the devil does through his natural wickedness and malice; for even the devil himself can have no other way of sinning against God, except by thought, word, and deed. And yet, according to these and others of the same creed, "even the most regenerate sin against God as long as they live." It is a miserable salvo to say "they do not sin so much as they used to do; and they do not sin habitually, only occasionally." Alas for this system! Could not the grace that saved them partially save them perfectly? Could not that power of God that saved them from habitual sin save them from occasional or accidental sin? Shall we suppose that sin, how potent soever it may be, is as potent as the Spirit and grace of Christ? And may we not ask, If it was for God's glory and their good that they were partially saved, would it not have been more for God's glory and their good if they had been perfectly saved? But the letter and spirit of God's word, and the design and end of Christ's coming, is to save his people from their sins. The perfection of the gospel system is not that it makes allowances for sin, but that it makes an atonement for it; not that it tolerates sin, but that it destroys it. However inveterate the disease of sin may be, the grace of the Lord Jesus can fully cure it. God sets no bounds to the communications of his grace and Spirit to them that are faithful. And as there are no bounds to the graces, so there should be none to the exercise of those graces. No man can ever feel that he loves God too much, or that he loves man too much for God's sake.
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- Page 175 and 176: ing it on the first day of the week
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- Page 185 and 186: 3. LIVING HOPE.—The hope that liv
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- Page 209 and 210: out of every Christian's creed. The
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- Page 221 and 222: sufficiently insisted on it; they a
- Page 223 and 224: oxen?" Yes, and he mentions them wi
- Page 225 and 226: All who are addicted to riot and ex
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- Page 229 and 230: Suppose the stories to be true, or
- Page 231 and 232: and when he has thus got it, he boa
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- Page 239 and 240: It is not merely to tell God our wa
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How strangely warped and blinded by prejudice and system must men<br />
be who, in the face of such evidence as this, will still dare to maintain that<br />
no man can be saved from his sin in this life; but must daily commit sin<br />
in thought, word, and deed, as the Westminster divines have asserted!<br />
that is, every man is laid under the fatal necessity of sinning as many<br />
ways against God as the devil does through his natural wickedness and<br />
malice; for even the devil himself can have no other way of sinning<br />
against God, except by thought, word, and deed. And yet, according to<br />
these and others of the same creed, "even the most regenerate sin against<br />
God as long as they live." It is a miserable salvo to say "they do not sin<br />
so much as they used to do; and they do not sin habitually, only<br />
occasionally." Alas for this system! Could not the grace that saved them<br />
partially save them perfectly? Could not that power of God that saved<br />
them from habitual sin save them from occasional or accidental sin? Shall<br />
we suppose that sin, how potent soever it may be, is as potent as the Spirit<br />
and grace of Christ? And may we not ask, If it was for God's glory and<br />
their good that they were partially saved, would it not have been more for<br />
God's glory and their good if they had been perfectly saved? But the letter<br />
and spirit of God's word, and the design and end of Christ's coming, is to<br />
save his people from their sins.<br />
The perfection of the gospel system is not that it makes allowances for<br />
sin, but that it makes an atonement for it; not that it tolerates sin, but that<br />
it destroys it.<br />
However inveterate the disease of sin may be, the grace of the Lord<br />
Jesus can fully cure it.<br />
God sets no bounds to the communications of his grace and Spirit to<br />
them that are faithful. And as there are no bounds to the graces, so there<br />
should be none to the exercise of those graces. No man can ever feel that<br />
he loves God too much, or that he loves man too much for God's sake.
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