5. “But the _church is the body of Christ_, Col. i. 24. This implies, that its members are washed from all filthiness. Otherwise it will follow, that Christ and _Belial_ are incorporated with each other.”
Nay, it will not follow from hence, “Those who are the mystical body of Christ, still feel the flesh lusting against the Spirit,” that Christ has any fellowship with the devil, or with that sin which he enables them to resist and overcome.
6. “But are not Christians _come to the heavenly Jerusalem_, where _nothing defiled can enter_?” Heb. xii. 22. Yes; and _to an innumerable company of angels, and to the spirits of just men made perfect_: that is,
Earth and heaven all agree; All his one great family.
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 thousand times. 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.