18. So clearly does St. _James_, explain himself, and fix the meaning of his own words. Yet lest any one should still remain in doubt, St. _John_, writing many years after St. _James_, puts the matter intirely out of dispute, by the express declarations above recited. But here a fresh difficulty may arise. How shall we reconcile St. _John_ with himself? In one place he declares, “_Whosoever is born of God, doth not commit sin_.” And, again, _We know that he which is born of God, sinneth not_. And yet in another he saith, _If we say that we have no sin, we deceive ourselves, and the truth is not in us_. And again, _If we say that we have not sinned, we make him a liar, and his word is not in us_.
19. As great a difficulty as this may at first appear, it vanishes away if we observe, _first_, That the tenth verse fixes the sense of the eighth: _If we say we have no sin_, in the former, being explained by, _If we say we have not sinned_, in the latter verse. _Secondly_, That the point under present consideration is not, whether we _have or have not sinned heretofore_: and neither of these verses assert, that we _do sin, or commit sin_ now. _Thirdly_, That the ninth verse explains both the eighth and tenth; _If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness_: as if he had said, “I have before affirmed, _the blood of Jesus Christ cleanseth us from all sin_. But let no man say, I need it not: I have no sin to be cleansed from. If we say _that we have no sin, that we have not sinned_, we deceive ourselves and make God a liar. But if we confess our sins, he is faithful and just, not only to forgive our sins, but also to cleanse us from all unrighteousness, that we may go and sin no more.”
20. St. _John_ therefore is well consistent with himself, as well as with the other holy writers: as will yet more evidently appear, if we place all his assertions touching this matter in one view. He declares, _first_, The blood of Jesus Christ cleanseth us from all sin. _Secondly_, No man can say, I have not sinned, I have no sin to be cleansed from. _Thirdly_, But God is ready both to forgive our past sins, and to save us from them for the time to come. _Fourthly, These things I write unto you_, saith the apostle, _that you may not sin: but if any man should sin_, or _have sinned_ (as the word might be rendered) he need not continue in sin, seeing _we have an advocate with the Father Jesus Christ the righteous_. Thus far all is clear. But lest any doubt should remain, in a point of so vast importance, the apostle resumes this subject in the third chapter, and largely explains his own meaning. _Little children_, saith he, _let no man deceive you_ (as tho’ I had given any encouragement to those that continue in sin.) _He that doth righteousness, is righteous even as he is righteous. He that committeth sin is of the devil: for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin: for his seed remaineth in him, and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil._ (Verses 7‒10.) Here the point, which till then might possibly have admitted of some doubt in weak minds, is purposely settled by the last of the inspired writers, and decided in the clearest manner. In conformity therefore both to the doctrine of St. _John_, and to the whole tenor of the New Testament, we fix this conclusion, “A Christian is so far perfect, as not to commit sin.”
21. This is the glorious privilege of every Christian, yea, tho’ he be but _a babe in Christ_. But it is only of those who _are strong_ in the Lord, _and have overcome the wicked one_, or rather of those who _have known him that is from the beginning_, that it can be affirmed they are in such a sense perfect; as, _secondly_ to be freed from evil thoughts, and evil tempers. _First_, from evil or sinful thoughts. But here let it be observed, that thoughts concerning evil, are not always evil thoughts: that a thought concerning sin, and a sinful thought, are widely different. A man, for instance may think of a murder which another has committed, and yet this is no evil or sinful thought. So our blessed Lord himself, doubtless thought of, or understood the things spoken by the devil, when he said, _All this will I give thee, if thou wilt fall down and worship me_. Yet had he no evil or sinful thought, nor indeed was capable of having any. And even hence it follows, that neither have real Christians. For _every one that is perfect is as his Master_. (Luke vi. 40.) Therefore, if he was free from evil or sinful thoughts, so are they likewise.