In This Message
1. Why did Jesus use "Birth" terminology "Born
Again" to describe a Spiritual Experience?
2. How is our manner of existence changed when we are Born Again?
3. In what sense does one born of God not commit sin?
4. What is the process whereby one falls from overcoming grace
into sin? How do we lose victorious grace?
5. What life of God in us is necessary to be victorious over sin?
Victory Over Sin
The Great Privilege of those who are born of God
by John Wesley
Whosoever is born of God doth not commit sin."
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
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
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 Gods countenance..
10. His ears are now opened, and the voice of God no longer calls
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
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?"
I answer, what has been long observed is this:
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
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 Gods Holy
Spirit; Gods breathing into the soul, and the souls 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
Works of John Wesley, Sermon XIX, "The Great Priviledge Of Those
That Are Born of God"