AN EXPOSITION
OF THE
FIRST EPISTLE GENERAL OF JOHN
IN A SERIES OF SERMONS.
SERMON X.
If we say that we have not sinned, we make him a liar, and His Word is not in us.
I John1: 10.
The subject of personal communion with God the Father, and with his Son Jesus Christ, is deep, and most truly sublime. It. proceeds from the knowledge of the Person of Christ, God-Man, and of the Father in Him. It was the will of the Eternal Spirit, that this Apostle should write on it. He being in a peculiar manner qualified for the same. He doth so as to make the same clear and plain. So as that he which runs may read. He shews it is the greatest fruit of everlasting love, of the love which the Three divine Persons in the one boundless and ineffable Essence, have in their infinite mind towards the Elect. The manifestation of which is begun on earth. They know it, believe it, and have the enjoyment of it now. It will be continued in Heaven. In the which, the uttermost manifestation of the blessedness contained therein, will be made known to the saints, agreeable to their enlightened faculties. This great and wonderful expression of grace, concerning fellowship with the sinned. It was a past act which they could not deny. If we say that we have not sinned.
2. What follows on the
denial of this. It makes God a liar. If we say that we have not sinned, we make
him (i.e. God) a liar.
3.
I will shew in, and by what way we make God a liar.
4.
By such an assertion, that we have not sinned, it most evidently appears, that
the word of God is not in us. If we say that we have not sinned, we make him a
liar, and his word is not in ns. Of these in their order. I begin
1.
With the apostle's assertion, which is positive. It includes himself, with all
that "call upon the name of Jesus Christ our Lord, both theirs, and
ours." If we say that we have not sinned.-We who are on the Lord's side,
who have real and blessed fellowship with the Father, and the Son, we should
tell a lie in so saying. It is well for us to know what sin is. That it is a
mental act. That it wholly and actually originates and springs from its
inherency in us. This is the very spring and root of all actual corruption.
Inherent sin is a self-acting principle. It is always in act whether we perceive
it or not. So that our continued sins, even such of the Lord's people as are
most, and best kept from actual falls into actual sin, are above and beyond all
conception. It is well for us, the Lord God hath set bounds to our sinning.
That those, and Christ's sacrifice are so commensurate, as that we cannot exceed
and go beyond the virtue of his blood. Some, sin most in thought; it is chiefly
mentally. Others, by words, the expression of bad tempers, and sometimes by
outward corruptions. It is in its proper place, a real blessing to know what
sin is. To know the nature of it. To see the exceeding sinfulness of it. And
to abstain from all appearances of evil. Sin as it really is, can only be seen
in the light of God's word, and Spirit. Such as are most spiritually illuminated
into the knowledge of the Lord Jesus Christ, and have the most intimate
fellowship with Him, are the only persons who see sin properly ; yet all their
views of it, and real hatred against it, and, in every particular act, and out
breaking of it, do not deliver them from the inherency of it, nor from its
sinful influences through which at times they fall by it. Nor does their
fellowship
with God, and Christ, through the Spirit, save them, so as that they do not fall
by their own particular besetting sin over and over again. No saint, let him be
who, or what he may, is so saved from his constitutional, and besetting sin, as
he may conceive. Some will have it, we are never overcome by the same sins,
after conversion, that we were before ; but this is a real mistake. If we are
overcome at all, it must be by the same. It must proceed from the same cause.
And that is the sin which dwelleth in us. Whilst we cannot enter into any hearts
but our own, yet most assuredly it must be so, that no saint can sin any other
way than he has hereto fore. None of us, I say, are saved from sin, so much as
we conceive. We are saved from a state of sin, and sinfulness. We are also saved
from an outward gross way of sin, and sinfulness. Yet we are not always saved
from cursed and carnal affections. Nor from expressions and dispositions which
are evidences of our inward sinfulness. Whilst all this is our own, personally
and particularly, and each heart knoweth its own bitterness, and it is well it
is so ; yet so it is, we are taught by the Holy Spirit in the word, not to deny
the truth of this. It is not here, '' If we say that we have no sin," but
it is, If we say that we have not sinned, we give God himself the lie. We must
not deny this. Every one of us sins, when, it may be, we perceive it not. It may
be, we who are the Lord's, and are now here before Him, may have been favoured
with some most blessed communion with Him, and our hearts and affections may
have been raised heavenward ; yet even such of us, cannot say, we have not
sinned. No. Nor can we say we have not sinned this morning. No. That we cannot.
How is it possible we should ? seeing we have at. all times within us the same
root from whence all evil originates. We have then the close of the apostle's
subject concerning sin, and its influence in, and on the saints. It is not
only in them, but they feel and are afflicted with it, and at times influenced
by it. A remedy for which he prescribed : and for their spiritual support, he
said, '' If we confess our sins, God is faithful and just to forgive us our
sins, and to cleanse us from all unrighteousness." The justness of God in
so doing, as it respected his truth to himself, to Christ, to saints as one in
Him, and with Him, is expressed to sustain the faith of saints, and to increase,
and confirm their faith and hope in the Lord. He then says, as having finished
what he had expressed in the two foregoing verses, If we say that we have not
sinned, we make him a liar, and his word is not in us. So that it fully appears,
by writing these three last verses of this chapter together, the apostle would
have them know the whole of sin as it concerned them : in its inbeing in them
: in its effects within and upon them : in its continuation, and their lapses
thereby he would have them know, and also acknowledge the same, thereby leading
them to understand how deeply they were concerned in this subject ; which may
most truly be considered as a mean of leading them into further and increasing
views of the Lord Jesus Christ, the Son of God, whose blood cleanseth now and
for ever, all the holy brethren from all sin. To walk in sin, and at the same
time to have fellowship with God, this he will not admit of. " If we say
that we have fellowship with him, and walk in darkness;" this is to utter a
lie. If any say that we have no sin, this he will by no means admit of: but
declares all such are liars. That such as are in Christ, who hear his voice, and
have fellowship with Him, are not free from falls into sin, he admits of:
otherwise he had never said, " If we confess our sins, God is faithful and
just to forgive us our sins." Saints are not so free from partial falls
into sin, as some, it may be then conceived : and it may be as some conceive
also in our day. Sin is sin in saints, as truly as it is in sinners ; or, why
should saints so deeply lament it as they do ? If they did not fall by it, they
would not daily need manifestative pardons for the same. To close the whole,
therefore, of his discourse, he says, If we say that we have not sinned, we make
him a liar, and his word is not in us. He is not here contented to say, we
have sin in us, therefore we may, must naturally fall by it on some occasions ;
neither is he contented to say, all this is through the infirmity of the flesh ;
but he will express himself in the strongest terms : he therefore uses the word
sinned. If we say that we have not sinned, we make hint a liar, and his word is
not in us. If we say, we have not transgressed the law of God since we knew
Christ, and have been favoured with real fellowship with Him, and with the
Father in Him, we make God himself a liar, in so saying. I proceed to my next
particular, which is 2. To observe what follows upon a denial of the positive
assertion of the apostle-It is to make God a liar. If we say that we have not
sinned, we make him (i. e. God, who is light, and in whom there is no darkness
at all) a liar.
I
conceive, we are very greatly mistaken, concerning what we style actual sin. We
generally speak on this subject, as if what hath been only mental, does not come
under the term of actual sin : yet it should be known, that what is only mental,
or in the mind, has its existence here so really, that it actually defiles the
mind. It must, therefore, in the sight of the Lord be actual sin. Now if it be
thus, and if this be but allowed, then this question comes in-" Who can
say, I have made my heart clean, I am pure from my sin ?" and if none can,
then it follows, there is no one can come forward and say, I have not sinned.
No. Not one single saint., of all the number of them which may at any time exist
in our world. If we are not without sin inherently, then we are not without sin
influentially. If it be so, then we are not, we cannot be without falls into it
: which if we were, there could be no need of our confession and humiliation
before the Lord. Then we could not stand in need of a reiteration of the virtue
of the blood of Christ to our minds. We must give up the verse going before our
present text altogether, if we have not sinned. We no longer need the
propitiatory virtue of Christ's blood and righteousness, if we have not sinned.
" If we confess our sins, he is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness." Whilst looking at, and living
on the Lord Jesus Christ will keep
us from ten thousand evils and sins ; yet let this be ever blessedly the case,
it will never so completely keep any one of the Lord's beloved ones, that he
shall not sin, either in thought, word, or deed. No. " There is not a just
man upon earth, who doeth good, and sinneth not." This is equal with our
text. If we say that we have not sinned. The apostle speaks here for himself,
and all the apostles. If I, or they
say that we have not sinned if any of the saints, who have fellowship with us,
and with the Father and his Son Jesus Christ : if we who have sin in us, and
have confessed the same before the Lord, and have had in our own souls, a real
sense and apprehension in our own minds, of the virtue of the most precious
bloodshedding of Jesus Christ, as cleansing us frown all sin-should any of us
say, that we have not sinned ; we should tell lies. It Would, in effect, be to
contradict the Word of God, which declares " All have sinned, and come
short of the gory of God." It would be full and present proof against us,
that we do not allow his word to be true : we should sin against our own consciences:
we should contradict our own experiences of these matters. If
we say that we have not sinned, we make him a liar, and his word is not
in us. If we saints, says John, let our age, and state in Christianity be
what it may, say that we have not sinned, we do not utter truth. We
should be false witnesses for God, and before Him, were we to assert this. We,
says the apostle, who walk in the light, and have personal communion with Him,
and with his Son Jesus Christ, and who are cleansed before the Lord, through his
most precious bloodshedding, yet we are not without the very present inherency
of sin : we have all sinfulness in our fallen natures : we who actually walk
with God in holy and blessed communion with Him, are this moment subject to fall
and slide into sin. We do so : our confession of sin is the proof of this. In so
doing, he is pleased to make known in us, the present and everlasting virtue,
worth, and efficacy of his Son's most perfect offering of himself so as that we
know in our own souls, that we are clean from all sin before Him : yet were any
of us to say, that we have not sinned, since we had the knowledge and enjoyment,
of these most blessed and divine truths in our souls, we should lie to God, and
against him. And so, men and brethren, should we do also, were we to say, that
we have not sinned since we knew the Lord. If we say that we have not sinned, we
make him a liar, and his word is not in us.
3.
I will shew, in and by what way, we make God a liar, in saying, we have not
sinned God is Truth itself. He is Holiness itself. We cannot in a certain sense
make God a liar, any more than we can mar the holiness and purity of the Divine
Essence. All the sin and sinfulness of men and devils, cannot cast the least
blemish on the Divine Majesty : neither can all the errors which are amongst the
sons of men make the God of Truth a liar. No. God is immutably holy. He is
immutably true. So is his word, and all revealed of Him, and concerning Him in
the scriptures of Truth. They may be said to be true as God is true, because
they contain the sacred and revealed will of God. They are the testimonials of
his mind and will. They very especially concern, and respect his church and
people in Christ Jesus : so that they should be very carefully attended unto by
all the called of God in Christ Jesus. Such, therefore, as receive, believe, and
profess any thing contrary to what is contained in them, and therewith, and
thereby confront any sacred assertion in the divine revelation, may be said to
give God the lie ; seeing the whole volume of inspiration was given by Him. It
is all apostolic assertion which is here before us : If we say that we have not
sinned, we make him a liar : because it is fully set forth in the Book of God,
that all men sinned in Adam - that we are all the subjects of the fall-that we are
all one and the same subjects of sin and corruption -that it belongs to all the
elect throughout the world, what the prophet Isaiah spoke in their name and his
own, "all we like sheep have gone astray." Now if we have once gone
astray, though the blood of Christ atones, it does not make our impure nature
clean ; i. e. old Adam nature is still in its essential impurity felt : and if
it is perfectly unclean, and if that which is born of the flesh is flesh, how
can we say at any time, we are, in our selves, without sin : or how can we, with
the inherency of sin in us, at any time say, we have not sinned. Now it being so
expressly contrary to the word of God ; it is to make God a liar. A most
tremendous sin. One would have at once thought none under a profession of the
gospel should have ever needed to be put on their guard against it : yet the
words before us are spoken to saints, as well as to all under an outward visible
profession. If we saints say that we have not sinned, we give the God of truth
the lie. It is in our professing what is contrary to the truth of the Lord's
most holy word, we give God the lie. The prophet, speaking for the whole church
and himself, says, '' we are all as an unclean thing, and all our righteousness are as filthy rags." He is here speaking of saints : of
real saints : and of himself also. Then if it was so, these persons could never
say, we have not sinned: and if we say, we cannot deny this, then we are true
speakers ; but if we say we have not sinned, it would be a direct contradiction
to this truth. Therefore as it is contained in the Book of God, and therein
witnessed as the truth by the Holy Spirit of God, to deny this to be the truth,
is to make the God of truth a liar. If we, any of the saints, say, we have not
sinned, we make God a liar. Even Him, who is " light., and in whom
there is no darkness at all." It most assuredly strikes at the very
root of all the self-righteousness in our fallen natures. Therefore these words
should not be overlooked by us, who are on the Lord's side, end who are disposed
to say, there is no good in our fallen natures; for we cannot but confess when
we do not actually perceive the cursed workings and operations of the same, we
are frequently led to think better of ourselves than we ought. I would
therefore consider these words, as admirably suited to brim down every high
thought within us ; to lead us at all times to acknowledge the exceeding
sinfulness of sin : and thereby to freely acknowledge how seldom it is, we live
out of ourselves, and off from ourselves, on the Lord Jesus Christ,
independently of any thing in ourselves. In all we do, we sin in one instance or
or other. We sinned before we knew Christ: we have done so since we knew Him.
And it comes to pass, that at times, when we have been most refreshed with his
life-giving presence, and had more than ordinary communion with Him, and some
peculiar outgoings of heart and affections after him, we have most suddenly and
unexpectedly fallen into sin. I must confess I have had the bitter experience
of this. Such of the Lord's as have not, are greatly indebted to the Divine
favour for not being thus and thus a prey to their own inward corruption, the
snares of the devil, and his hellish blasts, whereby he stirs up inward
corruptions. We most assuredly all find and perceive, that we are one moment all
alive to Christ : the next all death to him. Surely we do find we are to our
shame and confusion of face, tired of holding fellowship with him. We want, to
be unbent: to have our thoughts exercised on this, that, and the other : what is
all this but going off Christ? what is all this but sinning against. God in
Christ? what does alt this prove, but that we have sinned ? So that at times we
cannot but confess it, and say, as it respects our original apostasy, our
inherent, and actual apostasy of mind from the Lord, and the awful proofs we
have, and in one instance or other daily and continually give of the same, the
crown is fallen from one head, woe unto us, for we have sinned." We must,
tell a lie therefore, if we, let us be real saints, yea, if saints of the
highest advancement in the school of Christ, if we say that we have not sinned.
Our text declares it: we cannot deny the charge. The Lord give us proper views
of it, that, we may he humbled for the same. May we be truly sensible of what
another apostle says, '' In many things we offend all.'' I might add, in a
variety of ways: and many a time imperceptible to ourselves. In fact it must
be so, as every thing which issues from our nature selves, even though it
should wear a religious appearance, must be essentially corrupt. The fountain
being wholly corrupted, all which flows from it must be corrupt also. Our Lord
says, “that which is born of the flesh is flesh ; and that which is born of
the Spirit is spirit." All, therefore, which issues from the one, is wholly
like the mind from whence it issues ; so that, sin is not grace, nor grace sin.
They are both in the regenerate person, yet, will they never coalesce. Hence it
is peculiar to them who are horn of the Spirit, and to them alone, to know that
'' the flesh lusted against the Spirit, and the Spirit against. the flesh ; and
these are contrary the one to the other ; so that (says the apostle,) ye cannot
do the things that ye would." Gal. V. 17: so that none can say, I have not
sinned. If we say that we have not sinned, we make God a liar, by contradicting
his truth, anal his word is not in us-If we so say. This brings me to my last
particular,
4.
That by uttering Such a declaration, and giving out such an assertion, that, we
have not sinned, it, most evidently appears, that the word of God is not in us.
If we say that we have not sinned, we make him a liar, and his word is not in
us. This is to sin immediately against the Divine Majesty in the Person of the
Father ; even him who is light, and in whom there is no darkness at all. His
Word, his Truth can have no place in our hearts if we so declare, and assert of,
and concerning ourselves. If it had, we could not so say. When the written and
revealed will and word of God dwelleth in us, we speak the truth in Christ, and
lie not. We acknowledge ourselves to be, what. we are therein declared to be ;
and that the salvation revealed in the same written word, suits us as sinners,
and because we are sinners, and shall continue to be such in ourselves to the
last moment of our lives. It would be a full evidence against us, that God's
truth, the word in which a clear account is given both of sin, and salvation is
not in us, were we in direct opposition to the same, to say, that we have not
sinned. Every ordinance under the Old Testament dispensation was full proof that
sin was in the saints : that they could not Save themselves in whole, or in part
from it. They were therefore directed to the use and observations of such
washings, sacrifices, sprinklings, and purifications for cleansing, as were so
many memorials of the Lord Jesus Christ, who was to make them clean from all
their sin before the Lord, by the one offering of Himself. Now had these persons
been without sin, if they had not sinned ; then to provide means for their
purification, could never have entered into the mind and will of God, for they
would have been needless: so also had any made use of these, it would have been
to contradict the very design of them. If a man had not sinned, he could have no
need of the sacrifice of Christ, nor of the memorials thereof; yet as it would
have been a lie then, in any one's month, to say, I have not sinned, so it would
have been to make the God of Truth a liar, to have expressed such a sentence. In
like manner under our present dispensation of the same everlasting gospel, it is
contrary to the very revelation of grace declared in, and by it, to say, I have
not sinned. It being the very essence of it, that " it is a true and
faithful saying, and worthy of all acceptation, that Christ Jesus came into the
world to save sinners." If they had not sinned, they had not been sinners :
therefore if we say we have not, sinned, we give God's word the lie : and we
give full proof that His Truth is not in its. It is also to sin against the very
solemn institutions of the Lord and Saviour. What is baptism, and the supper of
the Lord for ? are they not sacred records of the Person, Sufferings, Death,
Burial, and Resurrection of Christ.: and of the everlasting efficacy of his one
expiatory offering? surely they are. Now where would there be any use, to put us
in continual remembrance of the most precious bloodshedding of our Lord Jesus
Christ to cleanse us from all sin, were we not. inherently sinful ? If we never
sinned, after leaving received the atonement of Christ, what need was there for
these ordinances ? are we not directed by, and in the use. of then, to Christ,
and what he hath done for us as sinners? And is it. not. the view and apprehension
of his having died for such as we are, that give us encouragement
to rest wholly in him for life and salvation ? Then it is plainly to sin against
all this to say, I have not sinned. By such an assertion it most fully appears,
that the word of God is not in us : that the Truth of God is not in us. By
asserting we have not sinned, it fully appears the word of God is not in us: we
arc not. speaking agreeably with it. Neither can Christ the Essential Word of
God, who liveth and abideth for ever, and who liveth in the hearts of his
renewed and beloved, and called people, by his word, and Spirit, be in such as
say, we have not sinned. For by such an assertion, we contradict God's testimony
given of us, in the written word. And thus, in a most awful way and manner, we
give the God of Truth the lie. If we say that we have not sinned, we make him a
liar, and his word is not in us. Let us learn from hence, to speak at all times
of ourselves, and cases, agreeable with the word of God : this will be for our
own real profit, and for the Lord's praise. Let us never want to force ourselves
to be what we are not.: it will do us no good. We shall never get above sin, but
as we are looking unto Christ. We shall never be in ourselves, but what we now
are, so long as we are in this present state. All we want is to see and
apprehend how most exactly we are suited to Christ, and how most exactly he
suits us. Then to walk in the practical belief of our sinnership, and his
Saviourship, this will make way for us to gain an increasing knowledge of our
most precious Lord Jesus, and
gain a blessed sense of our heavenly Father's love towards us in him. Let us
never attempt to speak after others. Many saints are, and ever will be strangers
to the views and attainments of other saints. And we, though far below them in
knowledge and experience, want, to say just as they and others do : this is
spiritual pride : this is to commit sin : we sometimes hereby tell lies for God.
We sin against the truth, and the word of God, by declaring that it is so and so
with us when at present we are not arrived at such an experience: nor have
gained such and such clear full views of the Father's everlasting love to our
persons in Christ, as by our own expressions we bolt out, and would have others
conceive concerning us. We are never better than when we are contented with what
the Lord hath taught us, and made clear and plain to us, and given us to receive
from his own word. This is that teaching which makes the simple wise unto
salvation, by faith which is in Christ Jesus. It is one fruit of divine teaching
to have low thoughts of ourselves, and all we are in ourselves, whilst we are
led to have high thoughts of God, and of his Christ; and prize communion with
the Father, and his Son Jesus Christ, as the greatest blessing we can possibly
enjoy. This will lead us to avoid every thing which would be a means of taking
off our hearts from this most blessed fellowship with God, and his Son Jesus
Christ. Our apostle has been doing this for us, saying, If we say that we have
no sin, ire deceive ourselves, and the truth is not in us. If we confess our
sins, he is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness. If we say that we have not sinned, we make him a liar, and his
word is not in us, May the Lord the Holy Spirit be pleased to give a clear
knowledge of his most holy will, in the scriptures which have, been set before
us. He only can to any good purpose: and as they all serve in a various way, to
disengage the mind from every entanglement which may arise from wrong views of
sin, and grace, and of what does, and of what does not take off, and interrupt
our communion with the Lord, may He therefore be so our teacher, as to make us
profitably acquainted with the subject. Grant this, thou Holy Inspirer of all
scripture. Amen.
