The Great Privilege of those who are born of God
by John Wesley
Whosoever is born of God doth not commit siin." 1 John 3:9
1. It has been frequently supposed, that the being born of God was all one with
the being justified; that the new birth and justification were only different
expressions, denoting the same thing: It being certain, on the one hand, that
whoever is justified is also born of God; and, on the other, that whoever is born
of God is also justified; yea, that both these gifts of God are given to every
believer in one and the same moment. In one point of time his sins are blotted
out, and he is born again of God.
2. But though it be allowed, that justification and the new birth are, in point of
time, inseparable from each other, yet are they easily distinguished, as being not
the same, but things of a widely different nature. Justification implies only a
relative, the new birth a real, change. God in justifying us does something for us;
in begetting us again, he does the work in us. The former changes our outward
relation to God, so that of enemies we become children; by the latter our inmost
souls are changed, so that of sinners we become saints. The one restores us to
the favor, the other to the image, of God. The one is the taking away the guilt,
the other the taking away the power, of sin: So that, although they are joined
together in point of time, yet are they of wholly distinct natures.
3. The not discerning this, the not observing the wide difference there is between
being justified and being born again, has occasioned exceeding great confusion
of thought in many who have treated on this subject; particularly when they
have attempted to explain this great privilege of the children of God; to show
how "whosoever is born of God doth not commit sin."
4. In order to apprehend this clearly, it may be necessary, First, to consider what
is the proper meaning of that expression, "Whosoever is born of God;" and,
Secondly, to inquire, in what sense he "doth not commit sin."
I. The Meaning of "Whosoever is Born of God"
1. First, we are to consider, what is the proper meaning of that expression,
"Whosoever is born of God." And, in general, from all the passages of holy writ
wherein this expression, "the being born of God," occurs, we may learn that it
implies not barely the being baptized, or any outward change whatever; but a
vast inward change, a change wrought in the soul, by the operation of the Holy
Ghost; a change in the whole manner of our existence; for, from the moment we
are born of God, we live in quite another manner than we did before; we are, as
it were, in another world.
2. The ground and reason of the expression is easy to be understood. When we
undergo this great change, we may, with much propriety, be said to be born
again, because there is so near a resemblance between the circumstances of the
natural and of the spiritual birth; so that to consider the circumstances of the
natural birth, is the most easy way to understand the spiritual.
3. The child which is not yet born subsists indeed by the air, as does
everything which has life; but feels it not, nor any thing else, unless in a very
dull and imperfect manner. It hears little, if at all; the organs of hearing being as
yet closed up. It sees nothing; having its eyes fast shut, and being surrounded
with utter darkness. There are, it may be, some faint beginnings of life, when the
time of his birth draws nigh, and some motion consequent thereon, whereby it is
distinguished from a mere mass of matter; but it has no senses; all these avenues
of the soul are hitherto quite shut up. Of consequence, it has scarce any
intercourse with this visible world; nor any knowledge, conception, or idea, of
the things that occur therein.
4. The reason why he that is not yet born is wholly a stranger to the visible
world, is, not because it is afar off; (it is very nigh; it surrounds him on every
side;) but, partly, because he has not those senses, they are not yet opened in his
soul, whereby alone it is possible to hold commerce with the material world; and
partly, because so thick a veil is cast between, through which he can discern
nothing.
5. But no sooner is the child born into the world, than he exists in a quite
different manner. He now feels the air with which he is surrounded, and which
pours into him from every side, as fast as he alternately breathes it back, to
sustain the flame of life: And hence springs a continual increase of strength, of
motion, and of sensation; all the bodily senses being now awakened, and
furnished with their proper objects.
His eyes are now opened to perceive the light, which, silently flowing in upon
them, discovers not only itself, but an infinite variety of things, with which
before he was wholly unacquainted. His ears are unclosed, and sounds rush in
with endless diversity. Every sense is employed upon such objects as are
peculiarly suitable to it; and by these inlets the soul, having an open intercourse
with the visible world, acquires more and more knowledge of sensible things, of
all the things which are under the sun..
6. So it is with him that is born of God. Before that great change is wrought,
although he subsists by Him, in whom all that have life "live, and move, and
have their being," yet he is not sensible of God; he does not feel, he has no
inward consciousness of His presence. He does not perceive that divine breath
of life, without which he cannot subsist a moment: Nor is he sensible of any of
the things of God; they make no impression upon his soul. God is continually
calling to him from on high, but he heareth not; his ears are shut, so that the
"voice of the charmer" is lost to him, "charm he never so wisely." He seeth not
the things of the spirit of God; the eyes of his understanding being closed, and
utter darkness covering his whole soul, surrounding him on every side. It is true
he may have some faint dawnings of life, some small beginnings of spiritual
motion, but as yet he has no spiritual senses capable of discerning spiritual
objects; consequently, he "discerneth not the things of the Spirit of God; he
cannot know them, because they are spiritually discerned."
7. Hence he has scarce any knowledge of the invisible world, as he has
scarce any intercourse with it. Not that it is afar off: No: He is in the midst of
it; it encompasses him round about. The other world, as we usually term it, is
not far from every one of us: It is above, and beneath, and on every side. Only
the natural man discerneth it not; partly, because he has no spiritual senses,
whereby alone we can discern the things of God; partly, because so thick a veil
is interposed as he knows not how to penetrate..
8. But when he is born of God born of the Spirit, how is the manner of his
existence changed! His whole soul is now sensible of God, and he can say, by
sure experience, "Thou art about my bed, and about my path;" I feel thee in all
my ways: "Thou besettest me behind and before, and layest thy hand upon me."
The Spirit or breath of God is immediately inspired, breathed into the new-born
soul; and the same breath which comes from, returns to, God: As it is
continually received by faith, so it is continually rendered back by love, by
prayer, and praise, and thanksgiving; love, and praise, and prayer being the
breath of every soul which is truly born of God. And by this new kind of
spiritual respiration, spiritual life is not only sustained, but increased day by day,
together with spiritual length, and motion, and sensation; all the senses of the
soul being now awake, and capable of discerning spiritual good and evil..
9. "The eyes of his understanding" are now "open," and he "seeth Him that is
invisible." He sees what is "the exceeding greatness of his power" and of his
love towards them that believe. He sees that God is merciful to him a sinner, that
he is reconciled through the Son of his love. He clearly perceives both the
pardoning love of God, and all his "exceeding great and precious promises."
"God, who commanded the light to shine out of darkness, hath shined," and doth
shine, "in his heart," to enlighten him with "the knowledge of the glory of God
in the face of Jesus Christ." All the darkness is now passed away, and he abides
in the light of God’s countenance..
10. His ears are now opened, and the voice of God no longer calls in vain..
He hears and obeys the heavenly calling: He knows the voice of his Shepherd.
All his spiritual senses being now awakened, he has a clear intercourse with the
invisible world; and hence he knows more and more of the things which before
it could not "enter into his heart to conceive." He now knows what the peace of
God is; what is joy in the Holy Ghost; what is the love of God which is shed
abroad in the hearts of them that believe in him through Christ Jesus. Thus the
veil being removed which before intercepted the light and voice, the knowledge
and love of God, he who is born of the Spirit dwelleth in love, "dwelleth in
God, and God in him."
II. In what sense he "doth not commit sin."
1. Having considered the meaning of that expression, "Whosoever is born of
God," it remains, in the Second place, to inquire, in what sense he "doth not
commit sin."
Now one who is so born of God, as hath been above described, who continually
receives into his soul the breath of life from God, the gracious influence of his
Spirit, and continually renders it back; one who thus believes and loves, who by
faith perceives the continual actings of God upon his spirit, and by a kind of
spiritual reaction returns the grace he receives, in unceasing love, and praise,
and prayer; not only doth not commit sin, while he thus keepeth himself, but so
long as this "seed remaineth in him, he cannot sin, because he is born of God."
2. By sin, I here understand outward sin, according to the plain, common
acceptation of the word; an actual, voluntary transgression of the law; of
the revealed, written law of God; of any commandment of God, acknowledged
to be such at the time that it is transgressed. But "whosoever is born of God,"
while he abideth in faith and love, and in the spirit of prayer and thanksgiving,
not only doth not, but cannot, thus commit sin. So long as he thus believeth in
God through Christ, and loves him, and is pouring out his heart before him, he
cannot voluntarily transgress any command of God, either by speaking or acting
what he knows God hath forbidden: So long that seed which remaineth in him,
that loving, praying, thankful faith, compels him to refrain from whatsoever he
knows to be an abomination in the sight of God..
3. But here a difficulty will immediately to occur; and one that to many has
appeared insuperable, and induced them to deny the plain assertion of the
Apostle, and give up the privilege of the children of God.
It is plain, in fact, that those whom we cannot deny to have been truly born of
God, (the Spirit of God having given us in his word this infallible testimony
concerning them,) nevertheless, not only could, but did, commit sin, even
gross, outward sin. They did transgress the plain, known laws of God, speaking
or acting what they knew he had forbidden..
4. Thus David was unquestionably born of God or ever he was anointed king
over Israel. He knew in whom he had believed; "he was strong in faith, giving
glory to God." "The Lord," saith he, "is my Shepherd; therefore can I lack
nothing. He shall feed me in green pastures, and lead me forth beside the waters
of comfort. Yea, though I walk through the valley of the shadow of death, I Will
fear no evil; for thou art with me." (Psalm 23:1, etc) He was filled with love;
such as often constrained him to cry out, "I will love thee, O Lord, my strength:
The Lord is my stony rock, and my defense; the horn also of my salvation, and
my refuge." (Psalm 18:1.) He was a man of prayer; pouring out his soul before
God in all circumstances of life; and abundant in praises and thanksgiving. "Thy
praise," saith he, "shall be ever in my mouth:" (Psalm 34:1:) "Thou art my God,
and I Will thank thee; thou art my God, and I will praise thee." (Psalm 118:28.)
And yet such a child of God could and did commit sin; yea, the horrid sins of
adultery and murder.
5. And even after the Holy Ghost was more largely given, after "life and
immortality were brought to light by the gospel," we want not instances of the
same melancholy kind, which were also doubtless written for our instruction.
Thus he who (probably from his selling all that he had, and bringing the price
for the relief of his poor brethren) was by the Apostles themselves surnamed
Barnabas, that is, the son of consolation; (Acts 4:36, 37;) who was so honored
at Antioch, as to be selected with Saul out of all the disciples, to carry their
relief unto the brethren in Judea; (Acts 11:29, 30;) this Barnabas, who, at his
return from Judea, was, by the peculiar direction of the Holy Ghost, solemnly
"separated from the other Prophets and preachers, for the work whereunto God
had called him," (13:1-4,) even to accompany the great Apostle among the
Gentiles, and to be his fellow-laborer in every place; – nevertheless, was
afterwards so sharp, (15:35, 39,) in his contention with St. Paul, (because he
"thought it not good to take with them John," in his visiting the brethren a
second time, "who had departed from them from Pamphylia, and went not with
them to the work,") that he himself also departed from the work; that he "took
John, and sailed unto Cyprus;" (15:39;) forsaking him to whom he had been in
so immediate a manner joined by the Holy Ghost.
6. An instance more astonishing than both these is given by St. Paul in his
Epistle to the Galatians. When Peter, the aged, the zealous, the first of the
Apostles, one of the three most highly favored by his Lord, was come to
Antioch, I withstood him to the face, because he was to be blamed. For before
that certain came from James, he did eat with the Gentiles," – the Heathens
converted to the Christian faith, as having been peculiarly taught of God, that he
"should not call any man common or unclean." (Acts 10:28.) "But, when they
were come, he separated himself; fearing them which were of the circumcision.
And the other, Jews dissembled likewise with him; insomuch that Barnabas also
was carried away with their dissimulation. But when I saw that they walked not
uprightly, according to the truth of the gospel, I said unto Peter, before them all,
If thou, being a Jew, livest after the manner of the Gentiles," – not regarding the
ceremonial law of Moses, – "why compellest thou the Gentiles to live as do the
Jews?" (Galatians 2:11, etc.) Here is also plain, undeniable sin committed by
one who was undoubtedly born of God.
But how can this be reconciled with the assertion of St. John, if taken in the
obvious literal meaning, that "whosoever is born of God, doth not commit
sin?"
7. I answer, what has been long observed is this:
So long as "he that is born of God keepeth himself;"
(which he is able to do, by the grace of God,)
"the wicked one toucheth him not:"
But if he keepeth not himself, if he abideth not in the faith,
he may commit sin even as another man
.
It is easy therefore to understand, how any of these children of God might be
moved from his own steadfastness, and yet the great truth of God, declared by
the Apostle, remain steadfast and unshaken. He did not "keep himself," by that
grace of God which was sufficient for him. He fell, step by step, First, into
negative, inward sin, not "stirring up the gift of God which was in him," not
"watching unto prayer," not "pressing on to the mark of the prize of his high
calling:" Then, into positive inward sin, inclining to wickedness with his heart,
giving way to some evil desire or temper: Next, he lost his faith, his sight of a
pardoning God, and consequently his love of God; and, being then weak and
like another man, he was capable of committing even outward sin.
8. To explain this by a particular instance: David was born of God, and saw God
by faith. He loved God in sincerity. He could truly say, "Whom have I in heaven
but thee? and there is none upon earth," neither person nor thing "that I desire in
comparison of thee." But still there remained in his heart that corruption of
nature, which is the seed of all evil.
"He was walking upon the roof of his house," (2 Samuel 11:2,) probably
praising the God whom his soul loved, when he looked down, and saw
Bathsheba. He felt a temptation; a thought which tended to evil. The Spirit of
God did not fail to convince him of this. He doubtless heard and knew the
warning voice; but he yielded in some measure to the thought, and the
temptation began to prevail over him. Hereby his spirit was sullied; he saw God
still; but it was more dimly than before. He loved God still; but not in the same
degree; not with the same strength and ardor of affection. Yet God checked him
again, though his Spirit was grieved; and his voice, though fainter and fainter,
still whispered, "sin lieth at the door; look unto me, and be thou saved." but he
would not hear, He looked again, not unto God, but unto the forbidden object,
till nature was superior to grace, and kindled lust in his soul.
The eye of his mind was now closed again, and God vanished out of his sight.
Faith, the divine, supernatural intercourse with God, and the love of God, ceased
together: He then rushed on as a horse into the battle, and knowingly committed
the outward sin.
9. You see
THE UNQUESTIONABLE PROGRESS FROM GRACE TO SIN
Thus it goes on, from step to step:
(1.) The divine seed of loving, conquering faith, remains in him that
is born of God. "He keepeth himself," by the grace of God, and
"cannot commit sin."
(2.) A temptation arises; whether from the world, the flesh, or the
devil, it matters not.
(3.) The Spirit of God gives him warning that sin is near, and bids
him more abundantly watch unto prayer.
(4.) He gives way, in some degree, to the temptation, which now
begins to grow pleasing to him.
(5.) The Holy Spirit is grieved; his faith is weakened; and his love
of God grows cold.
(6.) The Spirit reproves him more sharply, and saith, "This is the
way; walk thou in it."
(7.) He turns away from the painful voice of God, and listens to
the pleasing voice of the tempter.
(8.) Evil desire begins and spreads in his soul, till faith and love
vanish away: He is then capable of committing outward sin, the
power of the Lord being departed from him.
10. To explain this by another instance: The Apostle Peter was full of faith and
of the Holy Ghost; and hereby keeping himself, he had a conscience void of
offense toward God and toward man.
Walking thus in simplicity and godly sincerity, "before that certain came from
James, he did eat with the Gentiles," knowing that what God had cleansed was
not common or unclean.
But "when they were come," a temptation arose in his hearts "to fear those of the
circumcision," (the Jewish converts, who were zealous for circumcision and the
other rites of the Mosaic law,) and regard the favor and praise of these men,
more than the praise of God.
He was warned by the Spirit that sin was near: Nevertheless, he yielded to it in
some degree, even to sinful fear of man, and his faith and love were
proportionably weakened.
God reproved him again for giving place to the devil. Yet he would not hearken
to the voice of his Shepherd; but gave himself up to that slavish fear, and
thereby quenched the Spirit.
Then God disappeared, and, faith and love being extinct, he committed the
outward sin: Walking not uprightly, not "according to the truth of the gospel,"
he "separated himself" from his Christian brethren, and by his evil example, if
not advice also, "compelled even the Gentiles to live after the manner of the
Jews;" to entangle themselves again with that "yoke of bondage," from which
"Christ had set them free."
Thus it is unquestionably true, that he who is born of God, keeping himself; doth
not, cannot commit sin; and yet, if he keepeth not himself, he may commit all
manner of sin with greediness.
III. The Necessary Life of God in Soul
1. From the preceding considerations we may learn, First, to give a clear and
incontestable answer to a question which has frequently perplexed many who
were sincere of heart. "Does sin precede or follow the loss of faith? Does a
child of God first commit sin, and thereby lose his faith? Or does he lose this
faith first, before he can commit sin?"
I answer, Some sin of omission, at least, must necessarily precede the loss of
faith; some inward sin: But the loss of faith must precede the committing
outward sin.
The more any believer examines his own heart, the more will he be convinced of
this: That faith working by love excludes both inward and outward sin from a
soul watching unto prayer; that nevertheless we are even then liable to
temptation, particularly to the sin that did easily beset us; that if the loving eye
of the soul be steadily fixed on God, the temptation soon vanishes away: But if
not, if we are exelkomenoi, (as the Apostle James speaks, chap. 1:14,) drawn out
of God by our own desire, and deleazomenoi, caught by the bait of present or
promised pleasures; then that desire, conceived in us, brings forth sin; and,
having by that inward sin destroyed our faith, it casts us headlong into the snare
of the devil, so that we may commit any outward sin whatever.
2. From what has been said, we may learn, Secondly, What the life of God in
the soul of a believer is; wherein it properly consists; and what is immediately
and necessarily implied therein. It immediately and necessarily implies the
continual inspiration of God’s Holy Spirit; God’s breathing into the soul, and the
soul’s breathing back what it first receives from God; a continual action of God
upon the soul, and a reaction of the soul upon God; an unceasing presence of
God, the loving, pardoning God, manifested to the heart, and perceived by faith;
and an unceasing return of love, praise, and prayer, offering up all the thoughts
of our hearts, all the words of our tongues, all the works of our hands, all our
body, soul, and spirit, to be a holy sacrifice, acceptable unto God in Christ Jesus.
3. And hence we may, Thirdly, infer The absolute necessity of this reaction of
the soul, (whatsoever it be called,) in order to the continuance of the divine life
therein. For it plainly appears, God does not continue to act upon the soul,
unless the soul re-acts upon God. He prevents [goes before] us indeed with the
blessings of his goodness. He first loves us, and manifests himself unto us.
While we are yet afar off, he calls us to himself, and shines upon our hearts. But
if we do not then love him who first loved us; if we will not hearken to his
voice; if we turn our eye away from him, and will not attend to the light which
he pours in upon us; his Spirit will not always strive: He will gradually
withdraw, and leave us to the darkness of our own hearts. He will not continue
to breathe into our soul, unless our soul breathes toward him again; unless our
love, and prayers and thanksgiving return to him, a sacrifice wherewith he is
well pleased.
4. Let us learn, Lastly, to follow that direction of the great Apostle, "Be not
high-minded, but fear." Let us fear sin, more than death or hell. Let us have a
jealous (though not painful) fear, lest we should lean to our own deceitful hearts.
"Let him that standeth take heed lest he fall." Even he who now standeth fast in
the grace of God, in the faith that overcometh the world, may nevertheless fall
into inward sin, and thereby "make shipwreck of his faith." And how easily then
will outward sin regain its dominion over him! Thou, therefore, O man of
God! watch always; that thou mayest always hear the voice of God! Watch,
that thou mayest pray without ceasing, at all times, and in all places, pouring out
thy heart before him! So shalt thou always believe, and always love, and never
commit sin.
The Works of John Wesley, Sermon #, "The Great Priviledge of those who are
born of God"