Post by Admin on Feb 5, 2024 16:12:24 GMT -5
Imperfect sanctification—the spiritual warfare
It may be difficult to account for the fact, that when the power of God
was as sufficient to make the sinner perfect in the new creation—as
to implant a principle of spiritual life—he should have left the work
imperfect; and that this imperfection, according to the facts of both
Scripture and experience, should continue through the whole period
of human life, to whatever extent it may be protracted. Some, indeed,
seem to suppose that the remainders of sin in believers are seated in
the body, and therefore, as long as this sinful body continues, this
inbred corruption will manifest itself more or less. This opinion
seems to have been imbibed at a very early period of the history of
the church, and was probably derived from the Platonic philosophy,
which considers matter to be the origin of evil. From this view of the
seat of indwelling sin, men in all ages who entertained it have been
led to lay great stress on fasting and other bodily austerities—by
which the body was enfeebled and emaciated. But the principle
assumed being false, all that is built upon it must be false likewise.
The body, though infected with the pollution of sin, through its
connection with the soul, is not and cannot be the source of iniquity.
Mere matter, however curiously organized and animated, is, apart
from the soul, no moral agent, and therefore not susceptible of moral
qualities. Sin must have its origin and seat in the free rational soul.
The appetites and passions which have their seat in the body, partake
of the nature of sin by their excess and irregularity; and by their
cravings often influence the will to choose that which is not good, or
is not the best. Still, however, the body is a great clog to the soul, and
the appetites and passions which are seated in the body, being very
urgent in their cravings for gratification, greatly disturb the exercises
of piety, and sometimes prevail against the higher principles which
by grace have been implanted. As the body is also subject to various
diseases, these, on account of the close connection between the soul
and body, mightily affect the mind, and often create a great
hindrance to devotion and the exercises of piety.
Where two opposite principles exist in the same soul, there must be a
perpetual conflict between them, until "the weaker dies". But as the
"old man", though crucified, never becomes extinct in this life, this
warfare between the flesh and the spirit never ceases until death. As
these opposite moral principles operate through the same natural
faculties and affections, it is a matter of course, that as the one gains
strength the other must be proportionately weakened; and
experience teaches that the most effectual way to subdue the
power of sin is to nourish and exercise the principle of
holiness. But if love to God grows cold or declines in vigor, then the
motions of sin become more lively, and the stirring of inbred
corruption is sensibly experienced. Just then, in the same
proportion, will the principle of evil be diminished as the principle of
grace is strengthened. Every victory over any particular lust weakens
its power; and by a steady growth in grace, such advantage is
obtained over inbred sin, that the advanced Christian maintains the
mastery over it, and is not subject to those violent struggles which
were undergone when this warfare commenced. Young Christians,
however, are often greatly deceived by the appearance of the death of
sin, when it only sleeps or deceitfully hides itself, waiting for a more
favorable opportunity to exert itself anew. When such a one
experiences, in some favored moment, the love of God shed abroad
in his heart, sin appears to be dead, and those lusts which warred
against the soul, to be extinguished; but when these lively feelings
have passed away, and carnal objects begin again to entice, the latent
principle of iniquity shows itself; and often that Christian who had
fondly hoped that the enemy was slain and the victory won, and in
consequence, ceased to watch and pray, is suddenly assailed and
overcome by the deceitfulness of sin! Christians are more injured in
this warfare by the insidious and secret influence of their enemies
lulling them into the sleep of carnal security, than by all their open
and violent assaults. No duty is more necessary, in maintaining this
conflict, than watchfulness. Unceasing vigilance is indispensable.
"Watch and pray that you enter not into temptation!" (Matt 26:41)
"And what I say unto you, I say unto all, Watch!" (Mark 13:37)
Lawful pursuits are more frequently a snare than those which are
manifestly sinful. It is a duty "to provide things honest in the sight of
all men", (Rom 12:17) but while this object is industriously pursued,
the love of the world gradually gains ground. The possession of
wealth is then viewed as important. Eternal things fade out of view,
or viewed as at a great distance, and the impression from them is
faint. Worldly entanglements are experienced; the spiritual life is
weakened. A sickly state commences, and a sad declension ensues.
Alas! What a forlorn state he is now in! Where is the burning zeal
with which he commenced his course? Where now are the comforts
of piety, with which he was so entirely satisfied that the world was
viewed as an empty bauble? Where now is his spirit of prayer, which
made this duty his delight? Where now is his love of the Bible, which
drew him aside often from worldly business to peruse its sacred
instructions? O! what a change! Reader, it is perhaps your own case.
"You are the man!" (2 Sam 12:7) who has thus fallen, and left your
first love. "Repent, therefore, and do the first works!", (Rev 2:5) lest
some heavy judgment fall upon you.
God holds a rod for His own children, and when the warnings and
exhortations of the Word, and the secret whispers of the Spirit are
neglected, some painful providence is sent—some calamity, which
has so much natural connection with the sin, as to indicate that it is
intended as a chastisement for it. These strokes are often very cutting
and severe—but they must be so to render them effectual. "God
disciplines us for our good, that we may share in his holiness. No
discipline seems pleasant at the time, but painful. Later on, however,
it produces a harvest of righteousness and peace for those who have
been trained by it." Hebrews 12:10-11 (NIV)
The followers of Dr. Robert Hawker, in England, who are ultra Calvinists,
entertain the opinion that "the law in our members" (Rom
7:23) is not in the least affected or weakened by our regeneration or
sanctification—but that through life it remains the very same, in no
way weakened in its strength by any progress in the divine life which
the Christian may make. But this is contrary to the Word of God,
which speaks of "dying daily unto sin" (Heb 3:13)—of "mortifying the
deeds of the body" (Rom 8:13)—"crucifying the flesh", (Gal 5:24) etc.
The same opinion, or one near akin to it, was held by Mr. William
Walker of Dublin, which he brings to view in his able "Address to the
Wesleyan Methodists". His opinion, however, I think, was that there
is no such thing as a progressive work of sanctification, which word
properly means a consecration to God.
In a former chapter I mentioned the different views of different
denominations of Christians respecting the nature of the soul's
exercises in conversion—but this difference is far more considerable
as it relates to the spiritual conflict and sanctification. It is far
from the wish of the writer to give offence to any body of Christians,
much less to provoke controversy. This is no proper field for
controversy. In the midst of this militant state, there ought to be one
peaceful ground, where all true followers of Jesus might sit down
together and compare their experiences of the loving kindness and
faithful dealings of their Lord and Master. But surely it ought not to
be offensive to any body of Christians simply to state what their
views are in regard to experimental religion, and how far they agree
or differ from those of other Christians. If there be mistakes or
erroneous views on any side, they should be considered and
corrected.
There has long been a difference of opinion respecting the true
interpretation of the Rom 7, in regard to Paul's description of the
spiritual conflict, whether he describes the exercises of a converted
sinner, whom he personates; or whether he does not rather express
honestly the feelings of his own heart, and describe the painful
conflict between the powers of sin and holiness which was going on
in his own bosom. The latter, undoubtedly, is the obvious meaning,
for the apostle speaks in the first person, and gives no notice of
introducing a person of another character; and some of the
expressions here employed are as strongly descriptive of a regenerate
heart as any in the Bible. Who but a regenerate man can say, "I
delight in the law of God after the inward man"? (Rom 7:22) And the
closing words show clearly enough that the apostle was detailing the
exercises of his own soul, for he gives thanks to God for giving him
the victory in this severe conflict—but still intimates that the two
irreconcilable principles continued, according to their respective
natures, to operate within him. "I thank God, through Jesus Christ
our Lord. So then with the mind I myself serve the law of God—but
with the flesh the law of sin." (Rom 7:25)
Arminius began his career of departure from the commonly received
opinions of the Reformed churches by writing a book in exposition of
Rom 7; and it is a remarkable coincidence that Faustus Socinus in
Poland was engaged at the same time in writing a book on the same
subject, and to support the same views. This subject is excellently
treated in one of President Dickinson's Letters; and more largely by
Fraser on Sanctification. The same subject is also treated accurately
and judiciously by Charles Hodge in his Commentary on the Epistle
to the Romans.
It is understood that the followers of John Wesley hold, in
conformity with his recorded opinion, that sanctification is not a
gradual and progressive work, which remains imperfect in the best in
this life—but that, like regeneration, it is instantaneous, and that the
result is a complete deliverance from indwelling sin; so that from
that moment believers are perfectly holy, and sin no more—unless
they fall from this high state of grace—in thought, word, or deed.
Here then there can be no similarity between the religious experience
of an Arminian, who has attained sanctification; and a Calvinist, who
is seeking to grow in grace and in the knowledge of our Lord Jesus
Christ. The one is conscious of no sin, inward or outward, of nature
or of act, and must have perpetual joy—a heaven on earth; while the
other is groaning under a deep sense of inherent depravity which
works powerfully against his will, and continually interrupts and
retards his progress. His frequent language is, "O wretched man that
I am! who shall deliver me from the body of this death!" (Rom 7:24)
Here indeed we have a wide difference in the religious experience of
professing Christians; and it must be acknowledged that if the
experience of the Arminian is in accordance with the Word of God,
he has greatly the advantage over the contrite, brokenhearted
penitent, whose complaints are so great that they often cause him to
wet his couch with tears. How to reconcile these widely different
views of our condition as sanctified sinners, I know not. There must
be a grand mistake somewhere; and I sincerely pray to God, that if
my views on this subject are erroneous, they may be corrected!
The Christian is a soldier and must expect to encounter enemies,
and to engage in many a severe conflict. The young convert may well
be likened to a raw recruit just enlisted. He feels joyous and strong,
full of hope and full of courage. When the veteran Christian warns
him of coming dangers and formidable enemies, and endeavors to
impress on his mind a sense of his weakness and helplessness
without divine aid, the young convert does not understand what he
says. He apprehends no dangers or enemies which he is not ready to
face, and is ready to think that the aged disciples with whom he
converses have been deficient in courage and skill, or have met with
obstacles which are removed out of his way. He views the contests of
which they speak as the young soldier does the field of battle at a
distance, while he is enjoying his wages, and marches about with a
conscious exultation on account of his military insignia, and
animated with martial music.
The young Christian is commonly treated by his Lord with peculiar
tenderness. He is like the babe dandled on the knee, and exposed to
no hardships. His frames are lively and often joyous, and he lives too
much upon them. His love to the Savior and to the saints is fresh and
fervent—and his religious zeal, though not well regulated by
knowledge—is ardent. He often puts older disciples to the blush by
the warmth of his affections, and his alacrity in the service of his
Redeemer. He often indulges a censorious spirit—in judging those
who have been long exercised in the spiritual life. This is indeed the
season of his "first love" which began to flow in the day of his
espousals; and though occasionally dark clouds intercept his views,
these are soon forgotten when the clear sunshine breaks forth to
cheer him on his way. During this period he delights in social
exercises, especially in communion with those of his own age; and in
prayer and in praise and spiritual conversation, his heart is lifted up
to heaven, and he longs for the time when he may join the songs of
the upper temple.
But before long the scene changes. Gradually the glow of fervent
affections subsides. Worldly pursuits, even the most lawful and
necessary, steal away the heart; and various perplexing
entanglements beset the inexperienced traveler. He begins to see
that there were many things faulty in his early course. He blames his
own weakness or enthusiasm; and in avoiding one extreme he easily
falls into the opposite, to which human nature has a strong bias. He
enters into more company with the world and, of course, imbibes
insensibly some portion of its spirit. This has a deadening effect on
his pious feelings; and his devotions become less fervent and less
punctual; and far more interrupted with vain, wandering thoughts,
than before. He is apt to fall into a hasty or formal attendance on the
daily duties of the closet, and a little matter will sometimes lead him
to neglect these precious seasons of grace. A strange forgetfulness of
the presence of God, and of his accountableness for every thought,
word, and action, seizes upon him. Close self-examination becomes
painful and, when attempted, is unsuccessful. New evils begin to
appear springing up in the heart. Before he is aware, the imagination
is filled with sensual imagery, which affording carnal pleasure, the
train of his thoughts is with difficulty changed. A lack of prompt
resolution is often the occasion of much guilt and much
unhappiness. Pride is sure to lift its head—when God is out of
view; and it is astonishing how this and kindred evils will get
possession and grow, so as to be visible to others, while the person
himself is not aware of the disease. Anger, impatience, fretfulness,
envy, undue indulgence of the appetites, love of riches, fondness for
dress and show, the love of ease, aversion to spiritual duties, with
numerous similar and nameless evils are now bred in the heart, and
come forth to annoy and retard the Christian in his course. His pride
makes him unwilling to open his ear to friendly and fraternal
reproof; such words fall heavily on him and wound his morbid
sensibility, so that a conflict takes place between a sense of duty and
unmortified pride. He inwardly feels that the rebuke of a brother is
just, and should be improved to the amendment of the evil pointed
out; but pride cannot brook the thought of being exposed and
humbled; and he tries to find something in the manner of the rebuke
which can be censured; or suspicion will ascribe it to a bad motive.
If, in this spiritual conflict, pride should gain the victory, alas! how
much sin follows in its train—resentment towards a kind brother,
hypocrisy in concealing the real dictates of conscience, and
approbation of the inner man; and a neglect of all efforts at
improvement. The person thus circumstanced is instinctively led to
endeavor to persuade himself that he has done right. Still, however,
the language of his better part is that of self-condemnation. But he
hushes it up, and assumes an air of innocence and boldness, and thus
the Spirit is grieved. Who can describe the train of evils which ensue
on one defeat of this kind? The mind becomes dark and desolate;
communion with God is interrupted, and a course of backsliding
commences, which sometimes goes on for years, and then the
wanderer is not arrested and brought back without chastisement. In
such cases the judgments of God against his own straying children
are fearful. And if any who have thus declined does not experience
them—it is because they are not God's children; "for what son is he
whom the father chastens not?" (Heb 12:7)
Worldly prosperity has ever been found to be an unfavorable soil
for the growth of piety. It blinds the mind to spiritual and eternal
things, dries up the spirit of prayer, fosters pride and ambition,
furnishes the appropriate food to covetousness, and leads to a sinful
conformity to the spirit, maxims, and fashions of the world. Very few
have been enabled to pass this ordeal without serious injury, and
have come forth like the three children from Nebuchadnezzar's
furnace, without the smell of fire on their garments; but this could
not have been unless the Son of Man had been with them. Such
people use all their health, influence, and wealth in promoting the
kingdom of Christ; but generally, God in mercy refuses to give
worldly prosperity to His children. He has "chosen the poor of this
world, to be rich in faith"; (James 2:5) that is, He has commonly
chosen poverty as the safest condition for His children. His are "an
afflicted and poor people, and those who trust in the name of the
Lord". (Zeph 3:12)
But the poor have their conflicts and temptations, as well as the
rich. They are continually tempted to discontent; to envy at the
prosperity of the rich; and sometimes to use unlawful means to
satisfy their needs. On account of the dangers of both these
conditions, Agur prayed, "Give me neither poverty nor wealth; feed
me with the food I need. Otherwise, I might have too much and deny
You, saying—Who is the Lord? or I might have nothing and steal,
profaning the name of my God." (Prov 30:8-9) We should be content
in whatever state Providence has placed us. Those who crave to be
rich, are not governed by the wisdom which comes from above. No
wonder that they pierce themselves through with many sorrows, and
are often in danger of eternal perdition. If we sought wealth from no
other motive but to use it for God's glory—it would do us no harm,
for this principle would regulate the pursuit, so that it would not be
detrimental to the kingdom of God within us.
The enemies of the Christian have been commonly divided into three
classes—the world, the flesh, and the devil. But though these may be
conceived of, and spoken of separately, they resist the Christian
soldier by their combined powers. The devil is the agent; the world
furnishes the bait or the object of temptation; and the flesh, or our
own corrupt nature, is the subject on which the temptation operates.
Sometimes, indeed, Satan injects his fiery darts, enkindled in hell, to
frighten the timid soul and drive it to despair; but in this he often
overshoots his mark, and drives the poor trembling soul nearer to his
Captain, whose broad shield affords ample protection.
We are not to suppose that we are not often led astray by the
enticements of sin within us, without the aid of Satan. We need not
be afraid of charging too much evil upon this arch adversary. He is
ever on the alert, and is exceedingly deceptive in his approaches.
Long experience has doubtless greatly increased his power and
subtlety, unless he should be more restrained than formerly. Some
people make a mock of Satan's temptations, as though they were the
dreams of superstitious souls. Not so Paul, and Peter, and John—not
so Luther, and Calvin, and Zwingli. Not so any who understand the
nature of the spiritual warfare. It is to the great injury of many
professors, that they are not constantly on the watch against the
wiles of the devil. If you wish to know where he will be likely to meet
you, I would say, in your own room, in the church, on your bed, and
in your daily company with others. A single thought which suddenly
starts up in your mind will show that the enemy is near, and is
suggesting such thoughts as without his agency never can be
accounted for. "Watch, therefore!" (Matt 24:42; Matt 25:13) "Resist
the devil—and he will flee from you!" (James 4:7)
It may be difficult to account for the fact, that when the power of God
was as sufficient to make the sinner perfect in the new creation—as
to implant a principle of spiritual life—he should have left the work
imperfect; and that this imperfection, according to the facts of both
Scripture and experience, should continue through the whole period
of human life, to whatever extent it may be protracted. Some, indeed,
seem to suppose that the remainders of sin in believers are seated in
the body, and therefore, as long as this sinful body continues, this
inbred corruption will manifest itself more or less. This opinion
seems to have been imbibed at a very early period of the history of
the church, and was probably derived from the Platonic philosophy,
which considers matter to be the origin of evil. From this view of the
seat of indwelling sin, men in all ages who entertained it have been
led to lay great stress on fasting and other bodily austerities—by
which the body was enfeebled and emaciated. But the principle
assumed being false, all that is built upon it must be false likewise.
The body, though infected with the pollution of sin, through its
connection with the soul, is not and cannot be the source of iniquity.
Mere matter, however curiously organized and animated, is, apart
from the soul, no moral agent, and therefore not susceptible of moral
qualities. Sin must have its origin and seat in the free rational soul.
The appetites and passions which have their seat in the body, partake
of the nature of sin by their excess and irregularity; and by their
cravings often influence the will to choose that which is not good, or
is not the best. Still, however, the body is a great clog to the soul, and
the appetites and passions which are seated in the body, being very
urgent in their cravings for gratification, greatly disturb the exercises
of piety, and sometimes prevail against the higher principles which
by grace have been implanted. As the body is also subject to various
diseases, these, on account of the close connection between the soul
and body, mightily affect the mind, and often create a great
hindrance to devotion and the exercises of piety.
Where two opposite principles exist in the same soul, there must be a
perpetual conflict between them, until "the weaker dies". But as the
"old man", though crucified, never becomes extinct in this life, this
warfare between the flesh and the spirit never ceases until death. As
these opposite moral principles operate through the same natural
faculties and affections, it is a matter of course, that as the one gains
strength the other must be proportionately weakened; and
experience teaches that the most effectual way to subdue the
power of sin is to nourish and exercise the principle of
holiness. But if love to God grows cold or declines in vigor, then the
motions of sin become more lively, and the stirring of inbred
corruption is sensibly experienced. Just then, in the same
proportion, will the principle of evil be diminished as the principle of
grace is strengthened. Every victory over any particular lust weakens
its power; and by a steady growth in grace, such advantage is
obtained over inbred sin, that the advanced Christian maintains the
mastery over it, and is not subject to those violent struggles which
were undergone when this warfare commenced. Young Christians,
however, are often greatly deceived by the appearance of the death of
sin, when it only sleeps or deceitfully hides itself, waiting for a more
favorable opportunity to exert itself anew. When such a one
experiences, in some favored moment, the love of God shed abroad
in his heart, sin appears to be dead, and those lusts which warred
against the soul, to be extinguished; but when these lively feelings
have passed away, and carnal objects begin again to entice, the latent
principle of iniquity shows itself; and often that Christian who had
fondly hoped that the enemy was slain and the victory won, and in
consequence, ceased to watch and pray, is suddenly assailed and
overcome by the deceitfulness of sin! Christians are more injured in
this warfare by the insidious and secret influence of their enemies
lulling them into the sleep of carnal security, than by all their open
and violent assaults. No duty is more necessary, in maintaining this
conflict, than watchfulness. Unceasing vigilance is indispensable.
"Watch and pray that you enter not into temptation!" (Matt 26:41)
"And what I say unto you, I say unto all, Watch!" (Mark 13:37)
Lawful pursuits are more frequently a snare than those which are
manifestly sinful. It is a duty "to provide things honest in the sight of
all men", (Rom 12:17) but while this object is industriously pursued,
the love of the world gradually gains ground. The possession of
wealth is then viewed as important. Eternal things fade out of view,
or viewed as at a great distance, and the impression from them is
faint. Worldly entanglements are experienced; the spiritual life is
weakened. A sickly state commences, and a sad declension ensues.
Alas! What a forlorn state he is now in! Where is the burning zeal
with which he commenced his course? Where now are the comforts
of piety, with which he was so entirely satisfied that the world was
viewed as an empty bauble? Where now is his spirit of prayer, which
made this duty his delight? Where now is his love of the Bible, which
drew him aside often from worldly business to peruse its sacred
instructions? O! what a change! Reader, it is perhaps your own case.
"You are the man!" (2 Sam 12:7) who has thus fallen, and left your
first love. "Repent, therefore, and do the first works!", (Rev 2:5) lest
some heavy judgment fall upon you.
God holds a rod for His own children, and when the warnings and
exhortations of the Word, and the secret whispers of the Spirit are
neglected, some painful providence is sent—some calamity, which
has so much natural connection with the sin, as to indicate that it is
intended as a chastisement for it. These strokes are often very cutting
and severe—but they must be so to render them effectual. "God
disciplines us for our good, that we may share in his holiness. No
discipline seems pleasant at the time, but painful. Later on, however,
it produces a harvest of righteousness and peace for those who have
been trained by it." Hebrews 12:10-11 (NIV)
The followers of Dr. Robert Hawker, in England, who are ultra Calvinists,
entertain the opinion that "the law in our members" (Rom
7:23) is not in the least affected or weakened by our regeneration or
sanctification—but that through life it remains the very same, in no
way weakened in its strength by any progress in the divine life which
the Christian may make. But this is contrary to the Word of God,
which speaks of "dying daily unto sin" (Heb 3:13)—of "mortifying the
deeds of the body" (Rom 8:13)—"crucifying the flesh", (Gal 5:24) etc.
The same opinion, or one near akin to it, was held by Mr. William
Walker of Dublin, which he brings to view in his able "Address to the
Wesleyan Methodists". His opinion, however, I think, was that there
is no such thing as a progressive work of sanctification, which word
properly means a consecration to God.
In a former chapter I mentioned the different views of different
denominations of Christians respecting the nature of the soul's
exercises in conversion—but this difference is far more considerable
as it relates to the spiritual conflict and sanctification. It is far
from the wish of the writer to give offence to any body of Christians,
much less to provoke controversy. This is no proper field for
controversy. In the midst of this militant state, there ought to be one
peaceful ground, where all true followers of Jesus might sit down
together and compare their experiences of the loving kindness and
faithful dealings of their Lord and Master. But surely it ought not to
be offensive to any body of Christians simply to state what their
views are in regard to experimental religion, and how far they agree
or differ from those of other Christians. If there be mistakes or
erroneous views on any side, they should be considered and
corrected.
There has long been a difference of opinion respecting the true
interpretation of the Rom 7, in regard to Paul's description of the
spiritual conflict, whether he describes the exercises of a converted
sinner, whom he personates; or whether he does not rather express
honestly the feelings of his own heart, and describe the painful
conflict between the powers of sin and holiness which was going on
in his own bosom. The latter, undoubtedly, is the obvious meaning,
for the apostle speaks in the first person, and gives no notice of
introducing a person of another character; and some of the
expressions here employed are as strongly descriptive of a regenerate
heart as any in the Bible. Who but a regenerate man can say, "I
delight in the law of God after the inward man"? (Rom 7:22) And the
closing words show clearly enough that the apostle was detailing the
exercises of his own soul, for he gives thanks to God for giving him
the victory in this severe conflict—but still intimates that the two
irreconcilable principles continued, according to their respective
natures, to operate within him. "I thank God, through Jesus Christ
our Lord. So then with the mind I myself serve the law of God—but
with the flesh the law of sin." (Rom 7:25)
Arminius began his career of departure from the commonly received
opinions of the Reformed churches by writing a book in exposition of
Rom 7; and it is a remarkable coincidence that Faustus Socinus in
Poland was engaged at the same time in writing a book on the same
subject, and to support the same views. This subject is excellently
treated in one of President Dickinson's Letters; and more largely by
Fraser on Sanctification. The same subject is also treated accurately
and judiciously by Charles Hodge in his Commentary on the Epistle
to the Romans.
It is understood that the followers of John Wesley hold, in
conformity with his recorded opinion, that sanctification is not a
gradual and progressive work, which remains imperfect in the best in
this life—but that, like regeneration, it is instantaneous, and that the
result is a complete deliverance from indwelling sin; so that from
that moment believers are perfectly holy, and sin no more—unless
they fall from this high state of grace—in thought, word, or deed.
Here then there can be no similarity between the religious experience
of an Arminian, who has attained sanctification; and a Calvinist, who
is seeking to grow in grace and in the knowledge of our Lord Jesus
Christ. The one is conscious of no sin, inward or outward, of nature
or of act, and must have perpetual joy—a heaven on earth; while the
other is groaning under a deep sense of inherent depravity which
works powerfully against his will, and continually interrupts and
retards his progress. His frequent language is, "O wretched man that
I am! who shall deliver me from the body of this death!" (Rom 7:24)
Here indeed we have a wide difference in the religious experience of
professing Christians; and it must be acknowledged that if the
experience of the Arminian is in accordance with the Word of God,
he has greatly the advantage over the contrite, brokenhearted
penitent, whose complaints are so great that they often cause him to
wet his couch with tears. How to reconcile these widely different
views of our condition as sanctified sinners, I know not. There must
be a grand mistake somewhere; and I sincerely pray to God, that if
my views on this subject are erroneous, they may be corrected!
The Christian is a soldier and must expect to encounter enemies,
and to engage in many a severe conflict. The young convert may well
be likened to a raw recruit just enlisted. He feels joyous and strong,
full of hope and full of courage. When the veteran Christian warns
him of coming dangers and formidable enemies, and endeavors to
impress on his mind a sense of his weakness and helplessness
without divine aid, the young convert does not understand what he
says. He apprehends no dangers or enemies which he is not ready to
face, and is ready to think that the aged disciples with whom he
converses have been deficient in courage and skill, or have met with
obstacles which are removed out of his way. He views the contests of
which they speak as the young soldier does the field of battle at a
distance, while he is enjoying his wages, and marches about with a
conscious exultation on account of his military insignia, and
animated with martial music.
The young Christian is commonly treated by his Lord with peculiar
tenderness. He is like the babe dandled on the knee, and exposed to
no hardships. His frames are lively and often joyous, and he lives too
much upon them. His love to the Savior and to the saints is fresh and
fervent—and his religious zeal, though not well regulated by
knowledge—is ardent. He often puts older disciples to the blush by
the warmth of his affections, and his alacrity in the service of his
Redeemer. He often indulges a censorious spirit—in judging those
who have been long exercised in the spiritual life. This is indeed the
season of his "first love" which began to flow in the day of his
espousals; and though occasionally dark clouds intercept his views,
these are soon forgotten when the clear sunshine breaks forth to
cheer him on his way. During this period he delights in social
exercises, especially in communion with those of his own age; and in
prayer and in praise and spiritual conversation, his heart is lifted up
to heaven, and he longs for the time when he may join the songs of
the upper temple.
But before long the scene changes. Gradually the glow of fervent
affections subsides. Worldly pursuits, even the most lawful and
necessary, steal away the heart; and various perplexing
entanglements beset the inexperienced traveler. He begins to see
that there were many things faulty in his early course. He blames his
own weakness or enthusiasm; and in avoiding one extreme he easily
falls into the opposite, to which human nature has a strong bias. He
enters into more company with the world and, of course, imbibes
insensibly some portion of its spirit. This has a deadening effect on
his pious feelings; and his devotions become less fervent and less
punctual; and far more interrupted with vain, wandering thoughts,
than before. He is apt to fall into a hasty or formal attendance on the
daily duties of the closet, and a little matter will sometimes lead him
to neglect these precious seasons of grace. A strange forgetfulness of
the presence of God, and of his accountableness for every thought,
word, and action, seizes upon him. Close self-examination becomes
painful and, when attempted, is unsuccessful. New evils begin to
appear springing up in the heart. Before he is aware, the imagination
is filled with sensual imagery, which affording carnal pleasure, the
train of his thoughts is with difficulty changed. A lack of prompt
resolution is often the occasion of much guilt and much
unhappiness. Pride is sure to lift its head—when God is out of
view; and it is astonishing how this and kindred evils will get
possession and grow, so as to be visible to others, while the person
himself is not aware of the disease. Anger, impatience, fretfulness,
envy, undue indulgence of the appetites, love of riches, fondness for
dress and show, the love of ease, aversion to spiritual duties, with
numerous similar and nameless evils are now bred in the heart, and
come forth to annoy and retard the Christian in his course. His pride
makes him unwilling to open his ear to friendly and fraternal
reproof; such words fall heavily on him and wound his morbid
sensibility, so that a conflict takes place between a sense of duty and
unmortified pride. He inwardly feels that the rebuke of a brother is
just, and should be improved to the amendment of the evil pointed
out; but pride cannot brook the thought of being exposed and
humbled; and he tries to find something in the manner of the rebuke
which can be censured; or suspicion will ascribe it to a bad motive.
If, in this spiritual conflict, pride should gain the victory, alas! how
much sin follows in its train—resentment towards a kind brother,
hypocrisy in concealing the real dictates of conscience, and
approbation of the inner man; and a neglect of all efforts at
improvement. The person thus circumstanced is instinctively led to
endeavor to persuade himself that he has done right. Still, however,
the language of his better part is that of self-condemnation. But he
hushes it up, and assumes an air of innocence and boldness, and thus
the Spirit is grieved. Who can describe the train of evils which ensue
on one defeat of this kind? The mind becomes dark and desolate;
communion with God is interrupted, and a course of backsliding
commences, which sometimes goes on for years, and then the
wanderer is not arrested and brought back without chastisement. In
such cases the judgments of God against his own straying children
are fearful. And if any who have thus declined does not experience
them—it is because they are not God's children; "for what son is he
whom the father chastens not?" (Heb 12:7)
Worldly prosperity has ever been found to be an unfavorable soil
for the growth of piety. It blinds the mind to spiritual and eternal
things, dries up the spirit of prayer, fosters pride and ambition,
furnishes the appropriate food to covetousness, and leads to a sinful
conformity to the spirit, maxims, and fashions of the world. Very few
have been enabled to pass this ordeal without serious injury, and
have come forth like the three children from Nebuchadnezzar's
furnace, without the smell of fire on their garments; but this could
not have been unless the Son of Man had been with them. Such
people use all their health, influence, and wealth in promoting the
kingdom of Christ; but generally, God in mercy refuses to give
worldly prosperity to His children. He has "chosen the poor of this
world, to be rich in faith"; (James 2:5) that is, He has commonly
chosen poverty as the safest condition for His children. His are "an
afflicted and poor people, and those who trust in the name of the
Lord". (Zeph 3:12)
But the poor have their conflicts and temptations, as well as the
rich. They are continually tempted to discontent; to envy at the
prosperity of the rich; and sometimes to use unlawful means to
satisfy their needs. On account of the dangers of both these
conditions, Agur prayed, "Give me neither poverty nor wealth; feed
me with the food I need. Otherwise, I might have too much and deny
You, saying—Who is the Lord? or I might have nothing and steal,
profaning the name of my God." (Prov 30:8-9) We should be content
in whatever state Providence has placed us. Those who crave to be
rich, are not governed by the wisdom which comes from above. No
wonder that they pierce themselves through with many sorrows, and
are often in danger of eternal perdition. If we sought wealth from no
other motive but to use it for God's glory—it would do us no harm,
for this principle would regulate the pursuit, so that it would not be
detrimental to the kingdom of God within us.
The enemies of the Christian have been commonly divided into three
classes—the world, the flesh, and the devil. But though these may be
conceived of, and spoken of separately, they resist the Christian
soldier by their combined powers. The devil is the agent; the world
furnishes the bait or the object of temptation; and the flesh, or our
own corrupt nature, is the subject on which the temptation operates.
Sometimes, indeed, Satan injects his fiery darts, enkindled in hell, to
frighten the timid soul and drive it to despair; but in this he often
overshoots his mark, and drives the poor trembling soul nearer to his
Captain, whose broad shield affords ample protection.
We are not to suppose that we are not often led astray by the
enticements of sin within us, without the aid of Satan. We need not
be afraid of charging too much evil upon this arch adversary. He is
ever on the alert, and is exceedingly deceptive in his approaches.
Long experience has doubtless greatly increased his power and
subtlety, unless he should be more restrained than formerly. Some
people make a mock of Satan's temptations, as though they were the
dreams of superstitious souls. Not so Paul, and Peter, and John—not
so Luther, and Calvin, and Zwingli. Not so any who understand the
nature of the spiritual warfare. It is to the great injury of many
professors, that they are not constantly on the watch against the
wiles of the devil. If you wish to know where he will be likely to meet
you, I would say, in your own room, in the church, on your bed, and
in your daily company with others. A single thought which suddenly
starts up in your mind will show that the enemy is near, and is
suggesting such thoughts as without his agency never can be
accounted for. "Watch, therefore!" (Matt 24:42; Matt 25:13) "Resist
the devil—and he will flee from you!" (James 4:7)