John Wesley SERMON 8
(text of the 1872 edition)
THE FIRST FRUITS OF THE SPIRIT
"There is therefore now no condemnation to them which are in
Christ Jesus, who walk not after the flesh, but after the
Spirit." Rom. 8:1
1. By "them which are in Christ Jesus," St. Paul evidently
means, those who truly believe in him; those who, "being
justified by faith, have peace with God through our Lord Jesus
Christ." They who thus believe do no longer "walk after the
flesh," no longer follow the motions of corrupt nature, but
"after the Spirit"; both their thoughts, words, and works are
under the direction of the blessed Spirit of God.
2. "There is therefore now no condemnation to" these. There is
no condemnation to them from God; for he hath _justified_ them
"freely by his grace, through the redemption that is in Jesus."
he hath forgiven all their iniquities, and blotted out all their
sins. And there is no condemnation to them from within; for they
"have received, not the spirit of the world, but the Spirit
which is of God; that they might know the things which are
freely given to them of God" (1 Cor. 2:12); which Spirit "beareth
witness with their spirits, that they are the children of God."
And to this is added the testimony of their conscience, "that in
simplicity and godly sincerity, not with fleshly wisdom, but by
the grace of God, they have had their conversation in the world"
(2 Cor. 1:12).
3. But because this scripture has been so frequently
misunderstood, and that in so dangerous a manner; because such
multitudes of "unlearned and unstable men" (_hoi amatheis kai
astEriktoi_, men untaught of God, and consequently unestablished
in the truth which is after godliness) have wrested it to their
own destruction; I propose to show, as clearly as I can, first
who those are "which are in Christ Jesus," and "walk not after
the flesh, but after the Spirit:" and, secondly, how "there is
no condemnation to" these. I shall conclude with some practical
inferences.
I. 1. First, I am to show, who those are that "are in Christ
Jesus." And are they not those who believe in his name? those
who are "found in him, not having their own righteousness, but
the righteousness which is of God by faith?" these, "who have
redemption through his blood," are properly said to be _in him_;
for they dwell in Christ, and Christ in them. They are joined
unto the Lord in one Spirit. They are ingrafted into him as
branches into the vine. They are united, as members to their
head, in a manner which words cannot express, nor could it
before enter into their hearts to conceive.
2. Now "whosoever abideth in him, sinneth not"; "walketh not
after the flesh." The flesh, in the usual language of St. Paul,
signifies corrupt nature. In this sense he uses the word,
writing to the Galatians, "The works of the flesh are manifest"
(Gal. 5:19); and a little before, "Walk in the Spirit, and ye
shall not fulfil the lust" (or desire) "of the flesh" (v. 16).
To prove which, namely, that those who "walk by the Spirit,"do
not "fulfil the lusts of the flesh," he immediately adds, "For
the flesh lusteth against the Spirit, and the Spirit lusteth
against the flesh (for these are contrary to each other); that
ye may not do the things which ye would." So the words are
literally translated; _hina mE ha an thelEte, tauta poiEte_,
not, "So that ye cannot do the things that ye would"; as if the
flesh overcame the Spirit: a translation which hath not only
nothing to do with the original text of the Apostle, but
likewise makes his whole argument nothing worth; yea, asserts
just the reverse of what he is proving.
3. They who are of Christ, who abide in him, "have crucified the
flesh with its affections and lusts." They abstain from all
those works of the flesh; from "adultery and fornication"; from
"uncleanness and lasciviousness"; from "idolatry, witchcraft,
hatred, variance "; from "emulations, wrath, strife, sedition,
heresies, envyings, murders, drunkenness, revellings"; from
every design, and word, and work, to which the corruption of
nature leads. Although they feel the root of bitterness in
themselves, yet are they endued with power from on high to
trample it continually under foot, so that it cannot "spring up
to trouble them"; insomuch that every fresh assault which they
undergo, only gives them fresh occasion of praise, of crying
out, "Thanks be unto God, who giveth us the victory through
Jesus Christ our Lord."
4. They now "walk after the Spirit," both in their hearts and
lives. They are taught of him to love God and their neighbour,
with a love which is as "a well of water, springing up into
everlasting life." And by him they are led into every holy
desire, into every divine and heavenly temper, till every
thought which arises in their heart is holiness unto the Lord.
5. They who "walk after the Spirit," are also led by him into
all holiness of conversation. Their "speech is always in grace,
seasoned with salt"; with the love and fear of God. "No corrupt
communication comes out of their mouth; but only that which is
good," that which is "to the use of edifying," which is "meet to
minister grace to the hearers." And herein likewise do they
exercise themselves day and night, to do only the things which
please God; in all their outward behaviour to follow him "who
left us an example that we might tread in his steps"; in all
their intercourse with their neighbour, to walk in justice,
mercy, and truth; and "whatsoever they do," in every
circumstances of life, to "do all to the glory of God.
6. These are they who indeed "walk after the Spirit." Being
filled with faith and with the holy Ghost, they possess in their
hearts, and show forth in their lives, in the whole course of
their words and actions, the genuine fruits of the Spirit of
God, namely, "love, joy, peace, long-suffering, gentleness,
goodness, fidelity, meekness, temperance," and whatsoever else
is lovely or praiseworthy. "They adorn in all things the gospel
of God our Saviour"; and give full proof to all mankind, that
they are indeed actuated by the same Spirit "which raised up
Jesus from the dead."
II. 1. I proposed to show, in the second place, how "there is no
condemnation to them which are" thus "in Christ Jesus,"' and
thus "walk not after the flesh, but after the Spirit."
And, first, to believers in Christ, walking thus, "there is no
condemnation" on account of their past sins. God condemneth them
not for any of these; they are as though they had never been;
they are cast "as a stone into the depth of the sea," and he
remembereth them no more. God, having "set forth his Son to be a
propitiation "for them, "through faith in his blood," hath
declared unto them "His righteousness for the remission of the
sins that are past." he layeth therefore none of these to their
charge; their memorial is perished with them.
2. And there is no condemnation in their own breast; no sense of
guilt, or dread of the wrath of God. They "have the witness in
themselves:" they are conscious of their interest in the blood
of sprinkling. "They have not received again the spirit of
bondage unto fear," unto doubt and racking uncertainty; but they
"have received the Spirit of adoption," crying in their heart,
"Abba, Father." Thus, being "justified by faith," they have the
peace of God ruling in their hearts; flowing from a continual
sense of his pardoning mercy, and "the answer of a good
conscience toward God."
3. If it be said, "But sometimes a believer in Christ may lose
his sight of the mercy of God; sometimes such darkness may fall
upon him that he no longer sees him that is invisible, no longer
feels that witness in himself of his part in the atoning blood;
and then he is inwardly condemned, he hath again "the sentence
of death in himself" ': I answer, supposing it so to be,
supposing him not to see the mercy of God, then he is not a
believer: For faith implies light, the light of God shining upon
the soul. So far, therefore, as any one loses this light, he,
for the time, loses his faith. And, no doubt, a true believer in
Christ may lose the light of faith; and so far as this is lost,
he may, for a time, fall again into condemnation. But this is
not the case of them who now "are in Christ Jesus," who now
believe in his name. For so long as they believe, and walk after
the Spirit, neither God condemns them, nor their own heart.
4. They are not condemned, secondly, for any present sins, for
now transgressing the commandments of God. For they do not
transgress them: they do not "walk after the flesh, but after
the Spirit." This is the continual proof of their "love of God,
that they keep his commandments"; even as St. John bears
witness. "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:" he cannot, so long as that seed of God, that loving, holy
faith remaineth in him. So long as "he keepeth himself" herein,
"that wicked one toucheth him not." Now it is evident, he is not
condemned for the sins which he doth not commit at all. They,
therefore, who are thus "led by the Spirit, are not under the
law" (Gal. 5:18): not under the curse or condemnation of it; for
it condemns none but those who break it. Thus, that law of God,
"Thou shalt not steal," condemns none but those who do steal.
Thus, "Remember the Sabbath-day to keep it holy," condemns those
only who do not keep it holy. But against the fruits of the
Spirit "there is no law" (5:23); as the Apostle more largely
declares in those memorable words of his former Epistle to
Timothy: "We know that the law is good, if a man use it
lawfully; knowing this," (if, while he uses the law of God, in
order either to convince or direct, he know and remember this),
_hoti dikaiO nomos ou keitai_, (not, "that the law is not made
for a righteous man," but) "that the law does not lie against a
righteous man:" it has no force against him, no power to condemn
him; "but against the lawless and disobedient, against the
ungodly and sinners, against the unholy and profane; according
to the glorious gospel of the blessed God." (1 Tim. 1:8, 9, 11).
5. They are not condemned, thirdly, for inward sin, even though
it does now remain. That the corruption of nature does still
remain, even in those who are the children of God by faith; that
they have in them the seeds of pride and vanity, of anger, lust,
and evil desire, yea, sin of every kind; is too plain to be
denied, being matter of daily experience. And on this account it
is, that St. Paul, speaking to those whom he had just before
witnessed to be "in Christ Jesus," (1 Cor. 1:2, 9), to have been
"called of God into the fellowship "(or participation) "of his
Son Jesus Christ "; yet declares, "Brethren, I could not speak
unto you as unto spiritual, but as unto carnal, even as unto
babes in Christ" (1 Cor. 3:1): "babes in Christ"; so we see they
were "in Christ"; they were believers in a low degree. And yet
how much of sin remained in them! of that "carnal mind, which is
not subject to the law of God!"
6. And yet, for all this, they are not condemned. Although they
feel the flesh, the evil nature, in them; although they are more
sensible, day by day, that their "heart is deceitful and
desperately wicked"; yet, so long as they do not yield thereto;
so long as they give no place to the devil; so long as they
maintain a continual war with all sin, with pride, anger,
desire, so that the flesh hath not dominion over them, but they
still "walk after the Spirit"; "there is no condemnation to them
which are in Christ Jesus." God is well pleased with their
sincere, though imperfect. obedience; and they "have confidence
toward God," knowing they are his, "by the Spirit which he hath
given" them. (1 John 3:24).
7. Nay, fourthly, although they are continually convinced of sin
cleaving to all they do; although they are conscious of not
fulfilling the perfect law, either in their thoughts, or words,
or works; although they know they do not love the Lord their God
with all their heart, and mind, and soul, and strength; although
they feel more or less of pride, or self-will, stealing in, and
mixing with their best duties; although even in their more
immediate intercourse with God, when they assemble themselves
with the great congregation, and when they pour out their souls
in secret to him who seeth all the thoughts and intents of the
heart, they are continually ashamed of their wandering thoughts,
or of the deadness and dulness of their affections; yet there is
no condemnation to them still, either from God or from their own
heart. The consideration of these manifold defects only gives
them a deeper sense, that they have always need of that blood of
sprinkling which speaks for them in the ears of God, and that
Advocate with the Father "who ever liveth to make intercession
for them." So far are these from driving them away from him in
whom they have believed, that they rather drive them the closer
to him whom they feel the want of every moment. And, at the same
time, the deeper sense they have of this want, the more earnest
desire do they feel, and the more diligent they are, as they
"have received the Lord Jesus, so to walk in him."
8. They are not condemned, fifthly, for sins of infirmity, as
they are usually called. Perhaps it were advisable rather to
call them _infirmities_: that we may not seem to give any
countenance to sin, or to extenuate it in any degree, by thus
coupling it with infirmity. But (if we must retain so ambiguous
and dangerous an expression), by sins of infirmity I would mean,
such involuntary failings as the saying a thing we believe true,
though, in fact, it prove to be false; or, the hurting our
neighbour without knowing or designing it, perhaps when we
designed to do him good. Though these are deviations from the
holy, and acceptable, and perfect will of God, yet they are not
properly sins, nor do they bring any guilt on the conscience of
"them which are in Christ Jesus." They separate not between God
and them, neither intercept the light of his countenance; as
being no ways inconsistent with their general character of
"walking not after the flesh, but after the Spirit."
9. Lastly. "There is no condemnation "to them for anything
whatever which it is not in their power to help; whether it be
of an inward or outward nature, and whether it be doing
something or leaving something undone. For instance, the Lord's
Supper is to be administered; but you do not partake thereof.
Why do you not? You are confined by sickness; therefore, you
cannot help omitting it; and for the same reason you are not
condemned. There is no guilt, because there is no choice. As
there "is a willing mind, it is accepted according to that a man
hath, not according to that he hath not."
10. A believer, indeed, may sometimes be _grieved_: because he
cannot do what his soul longs for. He may cry out, when he is
detained from worshipping God in the great congregation, "Like
as the hart panteth after the water-brooks, so panteth my soul
after thee, O God. My soul is athirst for God, yea, even for the
living God: When shall I come to appear in the presence of God?"
he may earnestly desire (only still saying in his heart, "Not as
I will, but as thou wilt") to "go again with the multitude, and
bring them forth into the house of God." But still, if he cannot
go, he feels no condemnation, no guilt, no sense of God's
displeasure; but can cheerfully yield up those desires with, "O
my soul, put thy trust in God! for I will yet give him thanks,
who is the help of my countenance and my God."
11. It is more difficult to determine concerning those which are
usually styled sins of surprise: as when one who commonly in
patience possesses his soul, on a sudden and violent temptation,
speaks or acts in a manner not consistent with the royal law,
"Thou shalt love thy neighbour as thyself." Perhaps it is not
easy to fix a general rule concerning transgressions of this
nature. We cannot say, either that men are, or that they are
not, condemned for sins of surprise in general: but it seems,
whenever a believer is by surprise overtaken in a fault, there
is more or less condemnation, as there is more or less
concurrence of his will. In proportion as a sinful desire, or
word, or action is more or less voluntary, so we may conceive
God is more or less displeased, and there is more or less guilt
upon the soul.
12. But if so, then there may be some sins of surprise which
bring much guilt and condemnation. For, in some instances, our
being surprised is owing to some wilful and culpable neglect;
or, to a sleepiness of soul which might have been prevented, or
shaken off before the temptation came. A man may be previously
warned either of God or man, that trials and dangers are at
hand; and yet may say in his heart, "A little more slumber, a
little more folding of the hands to rest." Now, if such an one
afterwards fall, though unawares, into the snare which he might
have avoided, --that he fell unawares, is no excuse; he might
have foreseen and have shunned the danger. The falling, even by
surprise, in such an instance as this, is, in effect, a wilful
sin; and, as such, must expose the sinner to condemnation, both
from God and his own conscience.
13. On the other hand, there may be sudden assaults, either from
the world, or the god of this world, and frequently from our own
evil hearts, which we did not, and hardly could, foresee. And by
these even a believer, while weak in faith, may possibly be
borne down, suppose into a degree of anger, or thinking evil of
another, with scarce any concurrence of his will. Now in such a
case, the jealous God would undoubtedly show him that he had
done foolishly. He would be convinced of having swerved from the
perfect law, from the mind which was in Christ, and
consequently, _grieved_ with a godly sorrow, and lovingly
_ashamed_ before God. Yet need he not come into condemnation.
God layeth not folly to his charge, but hath compassion upon
him, "even as a father pitieth his own children." And his heart
condemneth him not: in the midst of that sorrow and shame he can
still say, "I will trust and not be afraid; for the Lord Jehovah
is my strength and my song; he also is become my salvation."
III. 1. It remains only to draw some practical inferences from
the preceding considerations. And, first, if there be "no
condemnation to them which are in Christ Jesus," and "walk not
after the flesh , but after the Spirit," on account of their
past sin; then why art thou fearful, O thou of little faith?
Though thy sins were once more in number than the sand, what is
that to thee, now thou art in Christ Jesus? "Who shall lay
anything to the charge of God's elect? It is God that justifieth:
Who is he that condemneth?" all the sins thou hast committed
from thy youth up, until the hour when thou wast "accepted in
the Beloved," are driven away as chaff, are gone, are lost,
swallowed up, remembered no more. Thou art now "born of the
Spirit:" wilt thou be troubled or afraid of what is done before
thou wert born? Away with thy fears! thou art not called to
fear, but to the "spirit of love and of a sound mind." know thy
calling! rejoice in God thy Saviour, and give thanks to God thy
Father through him!
2. Wilt thou say, "But I have again committed sin, since I had
redemption through his blood? And therefore it is, that "I abhor
myself, and repent in dust and ashes." It is meet thou shouldest
abhor thyself; and it is God who hath wrought thee to this
self-same thing. But, dost thou now believe? hath he again
enabled thee to say, "I know that my Redeemer liveth"; "and the
life which I now live, I live by faith in the Son of God?" Then
that faith again cancels all that is past, and there is no
condemnation to thee. At whatsoever time thou truly believest in
the name of the Son of God, all thy sins, antecedent to that
hour, vanish away as the morning dew. Now then, "stand thou fast
in the liberty wherewith Christ hath made thee free." he hath
once more made thee free from the power of sin, as well as from
the guilt and punishment of it. O "be not entangled again with
the yoke of bondage!" --neither the vile, devilish bondage of
sin, of evil desires, evil tempers, or words, or works, the most
grievous yoke on this side hell; nor the bondage of slavish,
tormenting fear, of guilt and self-condemnation.
3.But secondly, do all they which abide "in Christ Jesus, walk
not after the flesh, but after the Spirit?" Then we cannot but
infer, that whosoever now committeth sin, hath no part or lot in
this matter. He is even now condemned by his own heart. But, "if
our heart condemn us," if our own conscience beareth witness
that we are guilty, undoubtedly God doth; for "He is greater
than our heart, and knoweth all things "; so that we cannot
deceive him, if we can ourselves. And think not to say, "I was
justified once; my sins were once forgiven me:" I know not that;
neither will I dispute whether they were or no. Perhaps, at this
distance of time, it is next to impossible to know, with any
tolerable degree of certainty, whether that was a true, genuine
work of God, or whether thou didst only deceive thy own soul.
But this I know, with the utmost degree of certainty, "he that
committeth sin is of the devil." Therefore, thou art of thy
father the devil. It cannot be denied: for the works of thy
father thou doest. O flatter not thyself with vain hopes! Say
not to thy soul, "Peace peace!" For there is no peace. Cry
aloud! Cry unto God out of the deep; if haply he may hear thy
voice. Come unto him as at first, as wretched and poor, as
sinful, miserable, blind and naked! And beware thou suffer thy
soul to take no rest, till his pardoning love be again revealed;
till he "heal thy backslidings," and fill thee again with the
"faith that worketh by love."
4. Thirdly. Is there no condemnation to them which "walk after
the Spirit," by reason of _inward sin_ still remaining, so long
as they do not give way thereto; nor by reason of _sin cleaving_
to all they do? Then fret not thyself because of ungodliness,
though it still remain in thy heart. Repine not, because thou
still comest short of the glorious image of God; nor yet because
pride, self-will, or unbelief, cleave to all thy words and
works. And be not afraid to know all this evil of thy heart, to
know thyself as also thou art known. Yea, desire of God, that
thou mayest not think of thyself more highly than thou oughtest
to think. Let thy continual prayer be,
Show me, as my soul can bear,
The depth of inbred sin;
All the unbelief declare,
The pride that lurks within.
But when he heareth thy prayer, and unveils thy heart; when he
shows thee throughly what spirit thou art of; then beware that
thy faith fail thee not, that thou suffer not thy shield to be
torn from thee. Be abased. Be humbled in the dust. See thyself
nothing, less than nothing, and vanity. But still, "Let not thy
heart be troubled, neither let it be afraid." Still hold fast,
"I, even I, have an Advocate with the Father, Jesus Christ the
righteous." "And as the heavens are higher than the earth, so is
his love higher than even my sins." Therefore, God is merciful
to thee a sinner! such a sinner as thou art! God is love; and
Christ hath died! Therefore, the Father himself loveth thee!
Thou art his child! Therefore he will withhold from thee no
manner of thing that is good. Is it good, that the whole body of
sin, which is now crucified in thee, should be destroyed? It
shall be done! Thou shalt be "cleansed from all filthiness, both
of flesh and spirit." Is it good, that nothing should remain in
thy heart but the pure love of God alone? Be of good cheer!
"Thou shalt love the Lord thy God, with all thy heart, and mind,
and soul, and strength." "Faithful is he that hath promised, who
also will do it." It is thy part, patiently to continue in the
work of faith, and in the labour of love; and in cheerful peace,
in humble confidence, with calm and resigned and yet earnest
expectation, to wait till the zeal of the Lord of hosts shall
perform this.
5. Fourthly. If they that "are in Christ," and "walk after the
Spirit," are not condemned for _sins of infirmity_: as neither
for _involuntary failings_, nor for anything whatever which they
are not able to help; then beware, O thou that hast faith in his
blood, that Satan herein gain no advantage over thee. Thou art
still foolish and weak, blind and ignorant; more weak than any
words can express; more foolish than it call yet enter into thy
heart to conceive; knowing nothing yet as thou oughtest to know.
Yet let not all thy weakness and folly, or any fruit thereof,
which thou art not yet able to avoid, shake thy faith, thy
filial trust in God, or disturb thy peace or joy in the Lord.
The rule which some give, as to wilful sins, and which, in that
case, may perhaps be dangerous, is undoubtedly wise and safe if
it be applied only to the case of weakness and infirmities. Art
thou fallen, O man of God? yet, do not lie there, fretting
thyself and bemoaning thy weakness; but meekly say, "Lord, I
shall fall every moment, unless thou uphold me with thy hand."
And then arise! Leap and walk! Go on thy way! "run with patience
the race that is set before Thee."
6. Lastly. Since a believer need not come into condemnation,
even though he be _surprised_ into what his soul abhors;
(suppose his being surprised is not owing to any carelessness or
wilful neglect of his own); if thou who believest art thus
overtaken in a fault, then grieve unto the Lord; it shall be a
precious balm. Pour out thy heart before him, and show him of
thy trouble, and pray with all thy might to him who is "touched
with the feeling of thy infirmities,"that he would establish,
and strengthen and settle thy soul, and suffer thee to fall no
more. But still he condemneth thee not. Wherefore shouldest thou
fear? Thou hast no need of any "fear that hath torment." Thou
shalt love him that loveth thee, and it sufficeth: more love
will bring more strength. And, as soon as thou lovest him with
all thy heart, thou shalt be perfect and entire, lacking
nothing." Wait in peace for that hour, when the God of peace
shall sanctify thee wholly, so that thy whole spirit and soul
and body may be preserved blameless unto the coming of our Lord
Jesus Christ!"
[Edited by the Rev. Derek Johnson (semi-retired pastor in
England) and his wife Beryl, with minor corrections by George
Lyons of Northwest Nazarene College (Nampa, Idaho) for the
Wesley Center for Applied Theology.] _