To avoid this extreme, many well-meaning men, particularly those under the direction of the late Count Zinzendorf, ran into another affirming, that all true believers are not only saved from the dominion of sin, but from the being of inward as well as outward sin, so that it no longer remains in them: And from them, about twenty years ago, many of our countrymen imbibed the same opinion, that even the corruption of nature is no more, in those who believe in Christ.Ħ. Indeed some of these seem to carry the thing too far so describing the corruption of heart in a believer, as scarce to allow that he has dominion over it, but rather is in bondage thereto and, by this means, they leave hardly any distinction between a believer and an unbeliever.ĥ. The same testimony is given by all other Churches not only by the Greek and Romish Church, but by every Reformed Church in europe, of whatever denomination. And although there is no condemnation for them that believe, yet this lust hath of itself the nature of sin.Ĥ. And this infection of nature doth remain, yea, in them that are regenerated whereby the lust of the flesh, called in Greek phronema sarkos, is not subject to the law of God. And herein our own Church (as indeed in most points) exactly copies after the primitive declaring in her Ninth Article, “Original sin is the corruption of the nature of every man, whereby man is in his own nature inclined to evil, so that the flesh lusteth contrary to the Spirit. And so far as I have observed, the whole body of ancient Christians, who have left us anything in writing, declare with one voice, that even believers in Christ, till they are “strong in the Lord, and in the power of his might,” have need to “wrestle with flesh and blood,” with an evil nature, as well as “with principalities and powers.”ģ. Indeed there was no room for disputing concerning it, as all Christians were agreed. And yet I do not know that ever it was controverted in the primitive Church.
Rather it is a point of the utmost moment to every serious Christian the resolving of which very nearly concerns both his present and eternal happiness.Ģ. Is there then sin in him that is in Christ? Does sin remain in one that believes in him? Is there any sin in them that are born of God, or are they wholly delivered from it? Let no one imagine this to be a question of mere curiosity or that it is of little importance whether it be determined one way or the other.
“If any man be in Christ, he is a new creature.” 2 Cor.
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