[March 4th, 1855.]
I. Importance of the subject.
Redemption is deliverance from sin. Hence, the theory of redemption is determined by the theory of sin. 2. The practical application of redemption is determined by the sense of sin. That is, both our theology and our religion are determined by our views of sin.
As to theory. If there is no sin then there is no redemption. 2. If sin consists merely in action and is easy or possible to be avoided, then, redemption is a small matter. 3. But if sin is a great, certain, universal and unconquerable, and incurable corruption of our nature, this redemption is the work of God.
As to practice. It is a matter of fact that the religious experience of every man is determined by his view of sin. It is his sense of guilt and pollution which leads him to look to God for help, and of course the kind of help he seeks, and is willing to accept, depends upon his views of his sinfulness. All genuine religious experience consists in the conformity of our convictions and feelings with the truth of God.
II. Nature of indwelling sin.
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What the Scriptures teach on this subject is the entire and universal corruption of our nature.
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That this innate inherent, hereditary corruption manifests itself in all forms of actual sin, as a tree is known by its fruits.
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That regeneration consists in creation of a new principle, a germ of spiritual life, and not in the absolute destruction and removal of this inherent corruption.
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That consequently in the renewed there are two conflicting principles, sin and grace, the law of sin and the law of the mind.
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That this remaining hereditary corruption, as modified and strengthened by our actual sins, is what is meant by indwelling sin.
III. The proof of this. 1. The plain declarations of the Scriptures, which everywhere teach not only that the renewed fall into actual sins, but also that they are burdened and polluted by indwelling corruption.
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Our own consciousness and experience, which reveals to us the existence of this abiding evil; conscience upbraiding us not only for actual sins but also for the permanent, immanent state of our hearts in the sight of God.
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The recorded experience of the Church in all ages; so that we must separate ourselves from the experience of God’s people to deny this.
IV. The great evil of indwelling sin.
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It is in itself of greater turpitude than mere individual acts. Pride is worse than acts of haughtiness or arrogance; so of malice, want of love of God, unbelief, the absence of love and of all right affections. It is this abysmal evil which humbles, burdens and oppresses the soul and forces it to look to Christ for deliverance.
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It is a fruitful source of actual sins.
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It is beyond the reach of the will and can only be subdued by the grace of God, in the use of the divinely appointed means.
V. These means are the Word, sacraments and prayer. By the assiduous use of these means the principle of evil is weakened and the principle of grace is strengthened.
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By acts of faith on Christ, who is said to dwell in our hearts by faith.
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By mortification; not asceticism, but refusing to gratify evil propensities and keeping under the body.