And they are likewise holy and undefiled, while they walk after the Spirit: although sensible, there is another principle in them, and that these are contrary to each other.
7. “But Christians are reconciled to God. Now this could not be, if any of the carnal mind remained: for this is enmity against God. Consequently no reconciliation can be effected, but by its total destruction.”
We are reconciled to God thro’ the blood of the Cross. And in that moment, the φρόνημα σαρκὸς the corruption of nature, which is enmity with God, is put under our feet. The flesh has no more dominion over us. But it still exists: And it is still in its nature enmity with God, lusting against his Spirit.
8. “But they that are Christ’s have crucified the flesh, with its affections and lusts.” Gal. v. 24. They have so: yet it remains in them still, and often struggles to break from the cross. “Nay, but they have put off the old man with his deeds.” Col. iii. 9. They have: and in the sense above described, old things are passed away; all things are become new. An hundred texts may be cited to the same effect. And they will all admit of the same answer. “But to say all in one word, Christ gave himself for the church, that—it might be holy and without blemish.” Eph. v. 25, 27. And so it will be in the end: but it never was yet from the beginning to this day.
9. “But let experience speak. All who are justified do at that time find an absolute freedom from all sin.” That I doubt: But if they do, do they find it ever after? Else you gain nothing. “If they do not, it is their own fault.” That remains to be proved.
10. “But, in the very nature of things, can a man have pride in him, and not be proud? Anger, and yet not be angry?”
A man may have pride in him, may think of himself in some particulars above what he ought to think, (and so be proud in that particular) and yet not be a proud man, in his general character. He may have anger in him, yea and a strong propensity to furious anger, without giving way to it.“But can anger and pride be in that heart, where only meekness and humility are felt!” No: but some pride and anger may be in that heart, where there is much humility and meekness.
“It avails not to say, these tempers are there, but they do not reign. For sin cannot, in any kind or degree, exist where it does not reign. For guilt and power, are essential properties of sin. Therefore where one of them is, all must be.”
Strange indeed! “Sin cannot in any kind or degree, exist where it does not reign?” Absolutely contrary this to all experience, all scripture, all common sense. Resentment of an affront is sin. It is ἀνομία, disconformity to the law of love. This has existed in me a thousandtimes. Yet it did not, and does not reign. “But guilt and power are essential properties of sin: therefore where one is, all must be.” No. In the instance before us, if the resentment I feel is not yielded to, even for a moment, there is no guilt at all, no condemnation from God upon that account. And in this case, it has no power: though it lusteth against the Spirit it cannot prevail. Here therefore, as in ten thousand instances, there is sin, without either guilt or power.
11. “But the supposing sin in a believer is pregnant with every thing frightful and discouraging. It implies the contending with a power, that has the possession of our strength, maintains his usurpation of our hearts, and there prosecutes the war in defiance of our Redeemer.” Not so. The supposing sin is in us, does not imply, that it has the possession of our strength. No more than a man crucified has the possession of those that crucify him. As little does it imply, that sin “maintains its usurpation of our hearts.” The usurper is dethroned. He remains indeed where he once reigned; but remains in chains. So that he does, in some sense “prosecute the war,” yet he grows weaker and weaker: while the believer goes on from strength to strength, conquering and to conquer.