Sermon 14. Transgressions and Infirmities 
"Now the just shall live by faith; but if any man draw back, My soul shall have no pleasure in him." Heb. x. 38.
[Note] {195} WARNINGS such as this would not be contained in Scripture, were there no danger of our drawing back, and thereby losing that "life" in God's presence which faith secures to us. The blessedness of a creature is to "live before God," [Gen. xvii. 18.] to have an "access" [Rom. v. 2.] into the court of the King of kings, that state of grace and glory which Christ has purchased for us. Faith is the tenure upon which this divine life is continued to us: by faith the Christian lives, but if he draws back he dies; his faith profits him nothing; or rather, his drawing back to sin is a reversing of his faith; after which, God has no pleasure in him. And yet, clearly as this is stated in Scripture, men in all ages have fancied that they might sin grievously, yet maintain their Christian hope. They have comforted themselves with thoughts {196} of the infinite mercy of God, as if He could not punish the sinner; or they have laid the blame of their sins on their circumstances; or they have hoped that zeal for the truth, or that almsgiving, would make up for a bad life; or they have relied upon repenting in time to come. And not the least subtle of such excuses is that which results from a doctrine popularly received at this day, that faith in Christ is compatible with a very imperfect state of holiness, or with unrighteousness, and avails for the pardon of an unrighteous life. So that a man may, if so be, go on pretty much like other men, with this only difference, that he has what he considers faith,—a certain spiritual insight into the Gospel scheme, a renunciation of his own merit, and a power of effectually pleading and applying to his soul Christ's atoning sacrifice, such as others have not;—that he sins indeed much as others, but then is deeply grieved that he sins; that he would be under the wrath of God as others are, had he not faith to remove it withal. And thus the necessity of a holy life is in fact put out of sight quite as fully as if he said in so many words, that it was not required; and a man may, if it so happen, be low-minded, sordid, worldly, arrogant, imperious, self-confident, impure, self-indulgent, ambitious or covetous, nay, may allow himself from time to time in wilful acts of sin which he himself condemns, and yet, by a great abuse of words, may be called spiritual.
Now I quite grant that there are sins which faith is the means of blotting out continually, so that the "just" still "lives" in God's sight in spite of them. There is no one but sins continually so far as this, that all that he {197} does might be more perfect, entire, blameless than it is. We are all encompassed by infirmities, weaknesses, ignorances; and all these besetting sins are certainly, as Scripture assures us, pardoned on our faith; but it is another thing to assert this of greater and more grievous sins, or what may be called transgressions. For faith keeps us from transgressions, and they who transgress, for that very reason, have not true and lively faith; and, therefore, it avails them nothing that faith, as Scripture says, is imputed to Christians for righteousness, for they have not faith. Instead of faith blotting out transgressions, transgressions blot out faith. Faith, if it be true and lively, both precludes transgressions and gradually triumphs over infirmities; and while infirmities continue, it regards them with so perfect an hatred, as avails for their forgiveness, and is taken for that righteousness which it is gradually becoming. And such is a holy doctrine; for it provides for our pardon without dispensing with our obedience.
This distinction in the character of sins, viz. that some argue absence of faith and involve the loss of God's favour, and that others do not, is a very important one to insist upon, even though we cannot in all cases draw the line and say what sins imply the want of faith, and what do not; because, if we know that there are sins which do throw us out of grace, though we do not know which they are, this knowledge, limited as it is, will, through God's mercy, put us on our guard against acts of sin of any kind; both from the dread we shall feel lest these in particular, whatever they are, may be of that fearful nature, and next, from knowing {198} that at least they tend that way. The common mode of reasoning adopted by the religion of the day is this: some sins are compatible with true faith, viz. sins of infirmity; therefore, wilful transgression, or what the text calls "departing" from God, is compatible with it also. Men do not, and say they cannot, draw the line; and thus, from putting up with small sins, they go on to a sufferance of greater sins. Well, I would take the reverse way, and begin at the other end. I would force upon men's notice that there are sins which do forfeit grace; and then if, as is objected, that we cannot draw the line between one kind of sin and another, this very circumstance will make us shrink not only from transgressions, but also from infirmities. From hatred and abhorrence of large sins, we shall, please God, go on to hate and abhor the small.
Now then let us betake ourselves to Scripture, in proof of this distinction between sin and sin. I say then this: first, that there are sins which forfeit a state of grace; next, that there are sins which do not forfeit it; and, lastly, that sins which do not forfeit it, nevertheless tend to forfeit it.
1. No one surely can doubt that there are sins which exclude a man, while he is under their power, from salvation. This is brought home to us by all that meets us on the very surface of the inspired text. "He that committeth sin, is of the devil," says St. John; "whosoever doeth not righteousness, is not of God." And, again, St. Paul, "Many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the Cross of Christ; whose end is destruction." {199} Again, "Christ is of no effect unto you, whosoever of you are justified by the Law; ye are fallen from grace." [1 John iii. 8, 10. Phil. iii. 18, 19. Gal. v. 4.] Again, in the text, "The just shall live by faith, but if he draw back, My soul shall have no pleasure in him." Here are instances, at first sight, of sins which forfeit our hope of salvation; but let me be more particular.
(1.) All habits of vice are such. For instance, St. Paul says, "Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor drunkards," and so he proceeds, "shall inherit the kingdom of God." [1 Cor. vi. 9, 10.] As, then, Baptism made us "inheritors of the kingdom of heaven," so sins such as these forfeit that kingdom. Accordingly, the Apostle goes on, by way of contrast, to speak of what they had become in Christ,—"And such were some of you; but ye are washed, but ye are sanctified, but ye are justified."
(2.) Next, it is fearful to think (fearful, because, among ourselves at this day, men are almost blind to the sin), that covetousness is mentioned in connexion with sins of the flesh, as incurring forfeiture of grace equally with them. St. Paul says, "neither adulterers, nor effeminate, nor covetous." Again, to the Ephesians, "This ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." This accords with our Lord's warning, "ye cannot serve God and mammon;" [Eph. v. 5. Matt. vi. 24.] as much as to say, If you serve {200} mammon, you forthwith quit God's service; you cannot serve two masters at once; you have passed into the kingdom of mammon, that is, of Satan.
(3.) All violent breaches of the law of charity are inconsistent with a state of grace; for the Apostle, in the places just cited, speaks of "thieves, revilers, and extortioners." In like manner St. John says in the Book of Revelations, "Without are dogs, and sorcerers, and murderers." [Rev. xxii. 15.]
(4) And in like manner all profaneness, heresy, and false worship; thus St. John speaks of "idolaters," with murderers; and St. Paul says that Esau, as being "a profane person," lost the blessing; and declares of all who "preach any other Gospel" than the true one, "Let him be accursed." [Heb. xii. 16. Gal. i. 8.]
(5.) And further, "hardness of heart," or going against light; according to the text, "Let us labour to enter into that rest, lest any man fall after the same example of unbelief;" and "Today, if ye will hear his voice, harden not your hearts." [Heb. iv. 7, 11.]
Such are greater sins or transgressions. They are here specified, not as forming a complete list of such sins, which indeed cannot be given, but in proof of what ought not to be doubted, that there are sins which are not found in persons in a state of grace.
2. In the next place, that there are sins of infirmity, or such as do not throw the soul out of a state of salvation, is evident directly it is granted that there are sins which do; for no one will pretend to say that all sins exclude from grace, else no one can be saved, for {201} there is no one who is sinless. However, Scripture expressly recognises sins of infirmity as distinct from transgressions, as shall now be shown.
For instance: St. Paul says to the Galatians, "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that ye cannot do the things that ye would." [Gal. v. 17.] In these words he allows that it is possible for the power of the flesh and the grace of the Spirit to coexist in the soul; neither the flesh quenching the Spirit, nor the Spirit all at once subduing the flesh. Here then is a sinfulness which is compatible with a state of salvation.
Again, the same Apostle says, that we have a High Priest who is "touched with the feeling of our infirmities," in that He had them Himself, all but their sin:—this implies that we have sinful infirmities, yet of that light nature that they can be said to be in substance partaken by One who was pure from all sin. Accordingly, in the next verse St. Paul bids us "come boldly to the throne of grace, that we may obtain mercy." Such words do not imply a return into a state of salvation, but pardon in that state, and they correspond to what he afterwards says, "Let us draw near with a true heart in full assurance of faith, having boldness to enter into the holiest by the blood of Jesus," that is, by a continual approach; or as he says to the Romans, By Christ "we have access," or admission, "by faith into this grace wherein we stand." [Heb. iv. 15, 16; x. 19-22. Rom. v. 2.] {202}
In like manner he says, that "the Spirit helpeth our infirmities," [Rom. viii. 26.] whereas transgression on the contrary quenches the Spirit.
And somewhat parallel to this is his language about himself, when, after speaking of a trial to which he was subjected, he says that Christ said to him, "My grace is sufficient for thee, for My strength is made perfect in weakness;" and he adds, "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." [2 Cor. xii. 9.]
And so in an earlier part of the same Epistle he says, apparently with the same meaning, "We have this treasure," the knowledge of the Gospel, "in earthen vessels, that the excellency of the power may be of God, and not of us." [2 Cor. iv. 7.]
Sins of infirmity seem also intended in his exhortation to the Corinthians in another part of the same Epistle. After showing that righteousness has no fellowship with unrighteousness, and bidding them "be separate, and touch not the unclean thing," he adds, "Having therefore these promises, let us cleanse ourselves from all defilement of the flesh and spirit, perfecting holiness in the fear of God." [2 Cor. vii. 1.]
In like manner St. John says, "If we walk in the light, as He is in the light, we have fellowship one with another; and the blood of Jesus Christ His Son cleanseth us from all sin." It seems then that there is sin which is consistent with "walking in the light," and that from this sin "the blood of Christ cleanseth us." [1 John i. 7.] {203}
Again, the same Apostle says soon after, "My little children, these things write I unto you, that ye sin not; and if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and He is the Propitiation for our sins." Here sins are contemplated as attaching to a Christian, and as passed over in the view of Christ's righteousness; yet presently St. John says, "Whosoever is born of God, doth not commit sin," [1 John ii. 1; iii. 9.] that is, infirmities he may admit, transgressions he cannot.
And St. James says, "In many things we all offend," that is, we all stumble. We are ever stumbling along our course, while we walk; but if we actually fall in it, we fall from it.
And St Jude: "Of some have compassion, making a difference; and others save with fear, pulling them out of the fire." [Jude 22, 23.] Distinct kinds of sins are evidently implied here.
And lastly, our Lord Himself had already implied that there are sins which are not inconsistent with a state of grace, when He said of His Apostles, "The spirit is willing, but the flesh is weak." [Matt. xxvi. 41.]
3. It remains to show that these sins of infirmity tend to those which are greater, and forfeit grace; which is not the least important point which comes under consideration.
Au illustration will explain what I mean, and may throw light on the whole subject. You know it continually happens that some indisposition overtakes a man, such that persons skilled in medicine, when asked {204} if it is dangerous, answer, "Not at present, but they do not know what will come of it; it may turn out something very serious; but there is nothing much amiss yet; at the same time, if it be not checked, and, much more, if it be neglected, it will be serious." This, I conceive, is the state of Christians day by day, as regards their souls; they are always ailing, always on the point of sickness; they are sickly, easily disarranged, obliged to take great care of themselves against air, sun, and weather; they are full of tendencies to all sorts of grievous diseases, and are continually showing these tendencies, in slight symptoms; but they are not yet in a dangerous way. On the other hand, if a Christian falls into any serious sin, then he is at once cast out of grace, as a man who falls into a pestilential fever is quite in a distinct state from one who is merely in delicate health.
Now with respect to this progress of sin from infirmity to transgression, here, as before, we have no need to go to Scripture in proof of a truth which every day teaches us, that men begin with little sins and go on to great sins, that the course of sin is a continuous declivity, with nothing to startle those who walk along it, and that the worst transgressions seem trifles to the sinner, and that the lightest infirmities are grievous to the holy. "He that despiseth small things," says the wise man, "shall fall by little and little;" this surely is the doctrine of inspired Scripture throughout; and here I will do no more than cite two passages from two Apostles in behalf of it. St. James says expressly, "When lust hath conceived, it bringeth forth sin; and {205} sin, when it is finished, bringeth forth death." [James i. 15.] You see that from the first it tends to death; for it ends in death, but not till it ends, till it is finished. Again, St. Paul says, "Make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed." [Heb. xii. 13.] We are ever in a degree lame in this world, even in our best estate. All Christians are such; but when in consequence of their lameness they proceed to turn aside, or, as the text says, to "draw back," then they differ from those who are merely lame, as widely as those who halt along a road differ from those who fall out of it. Those who have turned aside, have to return; they have fallen into a different state: those who are lame must be "healed" in the state of grace in which they are, and while they are in it; and that, lest they "turn out" of it. Thus lameness is at once distinct from backsliding, yet leads to it.
And here an observation may be made concerning that sin against the Holy Ghost, which shall never be forgiven. I am very far from denying that there is a certain special sin to which that awful title belongs, though I will not undertake to say what it is; but I observe thus much:—that, whereas it is the unpardonable sin, there is not a sin which we do but may be considered to tend towards it, and to be the beginning of that which ends in death, which ends in impenitence, ends in quenching those gracious influences, by which alone we are able to do any good. And this is a very serious thought to all who sin wilfully; that though their sin be slight, they are beginning a course, which, if let run {206} on freely, ends in apostasy and reprobation. Hence the force of the following passage, which describes the ultimate result of a course of wilful sin, or what every wilful sin tends to become: "It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and the powers of the world to come, if they shall fall away," so as utterly to quench the grace given them, "to renew them again to repentance." [Heb. vi. 6.]
On the whole, then, this may be considered a Christian's state, ever about to fall, yet by God's mercy never falling; ever dying, yet always alive; full of infirmities, yet free from transgressions: and, as time goes on, more and more free from infirmities also, as tending to that perfect righteousness which is the fulfilling of the Law;—on the other hand, should he fall, recoverable, but not without much pain, with fear and trembling.
I conclude with advising you, my brethren, one thing, which is obviously suggested by what I have said. Never suffer sin to remain upon you; let it not grow old in you; wipe it off while it is fresh, else it will stain; let it not get ingrained; let it not eat its way in, and rust in you. It is of a consuming nature; it is like a canker; it will eat your flesh. I say, beware, my brethren, of suffering sin in yourselves, and this for a great many reasons. First, if for no other than this, you will forget you have committed it, and never repent of it at all. Repent of it while you know it; let it not be {207} wiped from your memory without being first wiped away from your soul. What may be the state of our souls from the accumulating arrears of the past! Alas! what difficulties we have involved ourselves in, without knowing it. Many a man doubtless in this way lives in a languid state, has a veil intercepting God from him, derives little or no benefit from the ordinances of grace, and cannot get a clear sight of the truth. Why? His past sins weigh upon him like a load, and he knows it not. And then again, sin neglected not only stains and infects the soul, but it becomes habitual. It perverts and deforms the soul; it permanently enfeebles, cripples, or mutilates us. Let us then rid ourselves of it at once day by day, as of dust on our hands and faces. We wash our hands continually. Ah! is not this like the Pharisees, unless we wash our soiled souls also? Let not then this odious state continue in you; in the words of the prophet, "Wash you, make you clean, put away the evil of your doings" from before the eyes of your Lord and Saviour. Make a clean breast of it. You sin day by day; let not the sun go down upon your guilt. You sin continually, at least so far as to make you most miserable, most offensive, most unfit for the Angels who are your companions. Come then continually to the Fount of cleansing for cleansing. St. John says that the Blood of Jesus Christ cleanseth from all sin. Use the means appointed,—confession, prayer, fasting, making amends, good resolves, and the ordinances of grace. Do not stop to ask the degree of your guilt,—whether you have actually drawn back from God or not. Let your ordinary repentance be as though you had. {208} You cannot repent too much. Come to God day by day, intreating Him for all the sins of your whole life up to the very hour present. This is the way to keep your baptismal robe bright. Let it be washed as your garments of this world are, again and again; washed in the most holy, most precious, most awfully salutary of all streams, His blood, who is without blemish and without spot. It is thus that the Church of God, it is thus that each individual member of it, becomes all glorious within, and filled with grace.
Thus it is that we return in spirit to the state of Adam on his creation, when as yet the grace and glory of God were to him for a robe, and rendered earthly garments needless. Thus we prepare ourselves for that new world yet to come, for the new heavens and the new earth, and all the hosts of them, in the day when they shall be created;—when the marriage of the Lamb shall come, and His wife shall make herself ready, and to her shall be granted to be arrayed in fine linen clean and white; for the fine linen is the righteousness of Saints.
Note
Epiphany.
Return to text
Newman Reader — Works of John Henry Newman
Copyright © 2007 by The National Institute for Newman Studies. All rights reserved.