12. It is more difficult to determine concerning those which are usually stiled, sins of surprize: as when one who commonly in patience possesses his soul, on a sudden and violent temptation, speaks or acts in a manner not consistent with the royal law, Thou shalt love thy neighbour as thyself. Perhaps it is not easy to fix a general rule, concerning transgressions of this nature. We cannot say, either that men are, or that they are not condemned, for sins of surprize in general. But it seems, whenever a believer is by surprize over-taken in a fault, there is more or less condemnation, as there is more or less concurrence of his will. In proportion as a sinful desire or word or action is more or less voluntary, so we may conceive, God is more or less displeased, and there is more or less guilt upon the soul.
13. But if so, then there may be some sins of surprize, which bring much guilt and condemnation. For in some instances, our being surprized is owing to some wilful and culpable neglect; or to a sleepiness of soul which might have been prevented, or shaken off before the temptation came. A man may be previously warned either of God or man, that trials and danger are at hand: and yet may say in his heart, A little more slumber, a little more folding ofthe hands to rest. Now if such an one afterwards fall, tho’ unawares, into the snare which he might have avoided; that he fell unawares is no excuse: he might have foreseen, and have shuned the danger. The falling even by surprize, in such an instance as this, is, in effect, a wilful sin; and as such must expose the sinner to condemnation, both from God and his own conscience.
14. On the other hand, there may be sudden assaults, either from the world, or the God of this world, and frequently from our own evil hearts, which we did not, and hardly could foresee. And by these even a believer, while weak in faith, may possibly be borne down, suppose into a degree of anger, or thinking evil of another, with scarce any concurrence of his will. Now in such a case, the jealous God would undoubtedly shew him that he had done foolishly. He would be convinced of having swerved from the perfect law, from the mind which was in Christ, and consequently grieved with a godly sorrow, and lovingly ashamed before God. Yet need he not come into condemnation. God layeth not folly to his charge, but hath compassion upon him, even as a Father pitieth his own children. And his heart condemneth him not; in the midst of that sorrow and shame, he can still say, I will trust and not be afraid. For the Lord Jehovah is my strength and my song; he is also become my salvation.
III. 1. It remains only, to draw some practical inferences from the preceding considerations. And, first, If there be no condemnation to them which are in Christ Jesus, and walk not after the flesh but after the Spirit, on account of their past sin: then why art thou fearful, O thou of little faith? Tho’ thy sins were once more in number than the sand, what is that to thee now thou art in Christ Jesus? Who shall lay any thing to the charge of God’s elect? It is God that justifieth: who is he that condemneth? All the sins thou hast committed from thy youth up, until the hour when thou wast accepted in the Beloved, are driven away as chaff, are gone, are lost, swallowed up, remembered no more. Thou art now born of the Spirit: wilt thou be troubled or afraid for what is done before thou wert born? Away with thy fears! Thou art not called to fear; but to the Spirit of love and of a sound mind. Know thy calling. Rejoice in God thy Saviour, and give thanks to God thy Father through him.
2. Wilt thou say, “But I have again committed sin, since I had redemption through his blood? And therefore it is, that I abhor myself, and repent in dust and ashes.” It is meet thou shouldst abhor thyself; and it is God who hath wrought thee to this self-same thing. But dost thou now believe? Hath he again enabled thee to say, I know that my Redeemer liveth: and the life which I now live, I live by faith in the Son ofGod? Then that faith again cancels all that is past, and there is no condemnation to thee. At whatsoever time thou truly believest in the name of the Son of God, all thy sins antecedent to that hour, vanish away as the morning dew. Now then, Stand thou fast in the liberty wherewith Christ hath made thee free. He hath once more made thee free from the power of sin, as well as from the guilt and punishment of it. O be not intangled again with the yoke of bondage! Neither the vile, devilish bondage of sin; of evil desires, evil tempers, or words, or works, the most grievous yoke on this side hell: nor the bondage of slavish, tormenting fear, of guilt and self-condemnation.
3. But, secondly: Do all they which abide in Christ Jesus, walk not after the flesh, but after the Spirit? Then we cannot but infer, that whosoever now committeth sin, hath no part or lot in this matter. He is even now condemned by his own heart. But if our heart condemn us, if our own conscience beareth witness that we are guilty, undoubtedly God doth: for he is greater than our heart, and knoweth all things; so that we cannot deceive him, if we can ourselves. And think not to say, “I was justified once; my sins were once forgiven me.” I know not that: neither will I dispute whether they were or no. Perhaps, at this distance of time, ’tis next to impossible to know with any tolerable degree of certainty, whether that was a true, genuinework of God, or whether thou didst only deceive thy own soul. But this I know with the utmost degree of certainty, He that committeth sin is of the devil. Therefore thou art of thy father the devil. It cannot be denied: for the works of thy father thou dost. O flatter not thyself with vain hopes. Say not to thy soul, Peace, peace! For there is no peace. Cry aloud! Cry unto God out of the deep; if haply he may hear thy voice. Come unto him as at first, as wretched and poor, as sinful, miserable, blind and naked. And beware thou suffer thy soul to take no rest, till his pardoning love be again revealed, till he heal thy backslidings, and fill thee again with the faith that worketh by love.
4. Thirdly, Is there no condemnation to them which walk after the Spirit, by reason of inward sin still remaining, so long as they do not give way thereto; nor by reason of sin cleaving to all they do? Then fret not thyself because of ungodliness, tho’ it still remain in thy heart. Repine not, because thou still comest short of the glorious image of God: nor yet, because pride, self-will, or unbelief, cleave to all thy words and works. And be not afraid to know all the evil of thy heart, to know thyself as also thou art known. Yea, desire of God, that thou mayst not think of thyself more highly than thou oughtest to think. Let thy continual prayer be,
“Shew me, as my soul can bear,
The depth of inbred sin:
All the unbelief declare,