Sorrowful Yet Always Rejoicing
by Stuart DiNenno
Adapted from the preface written by William Richardson in Thomas Adam’s Private Thoughts on Religion, published in 1795.
If a Christian man is truly good, how does it happen that he should be full of complaints against his own sins and corruptions? Should not growth in grace purge the Christian of his corruption, rather than merely render him increasingly sensible of it? Why, then, do those who appear most eminent in holiness often speak most deeply of their own sinfulness?
These questions express a plausible objection which not only the spiritually indifferent and ungodly, but even many sincere Christians, may feel themselves inclined to make. It may be understood that a Christian would complain of his corruption in the beginning of his religious life; but is it not difficult to understand why he would continue to do so throughout his entire life? Is this the benefit of religion—to keep a person in a perpetual state of misery and distress? Such language might seem to suit the greatest slave to his lusts and vices, but surely not a man distinguished by his piety and virtue. One would expect that such a Christian should enjoy a continual feast within, from the consciousness of that uprightness and sincerity which the grace of God has wrought in him.
Yet this continuing sorrow over their own corruption is found among the most eminent saints, both in ancient and modern times. However strange this may seem, there is nothing unscriptural in it. The doctrines and views of divine revelation confirm that such sorrow is entirely proper. The Scriptures make it evident that genuine holiness, and a continual growth in holiness, are always attended with a deep sense of persistent indwelling sin.
The Conflict Described by the Apostle Paul
Let any man carefully attend to Paul speaking of himself in Romans 7. That he is not speaking in the character of a wicked man is certain from the whole tenor of the description. “What I hate,” says he, “that do I”; and, “I delight in the law of God after the inward man.” To hate sin and to delight in the law of God belong only to a person of real piety; nor is there anything in the whole account which would lead us to suspect that he means to speak of himself as being only in the first stage and entrance of practical Christianity.
From the seventh to the thirteenth verse he speaks indeed of the time past, and is describing the former exercise of his mind with respect to the law of God, which he experienced in his conviction and conversion; but from the fourteenth verse to the end of the chapter he plainly speaks of the time present, and of the very feelings of his soul while he was writing to the Romans. No other interpretation can be placed upon his words without doing violence to the rules of grammar.
Toward the end of the chapter he looks forward to the time to come when, groaning in the bitterness of his spirit under present pressures and afflictions, he cries out, “O wretched man that I am! who shall deliver me from the body of this death?” and finds relief in this answer: “I thank God through Jesus Christ our Lord.” He certainly expected deliverance, but it was in the world to come. In the next chapter he explains more distinctly how the saints “shall be delivered from the bondage of corruption into the glorious liberty of the children of God”; but during the present life they must wait for this deliverance with patience, while “the Spirit also helpeth our infirmities.”
This is the natural and obvious sense of the apostle; and if it need any confirmation, it may receive it from various other passages in his epistles. Compare the chapter which has been considered above (Romans 7) with Galatians 5. The same inward conflict which is more largely described in the former chapter is thus briefly illustrated in the latter: “For 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”; though on the whole they are “led by the Spirit” in their walk. Nor is there the least intimation given that things will ever be otherwise with them while they are “waiting for the hope of righteousness by faith.”
It is not true only of Paul, then, but of all real Christians in the world, whether weak or strong, whether babes, young men, or fathers in Christ, that the conflict described in Romans 7 belongs to them all. However difficult it may be for many to account for the repeated complaints and sense of sin which abound in the experience of godly men, it is certain at least that Paul, and with him all true Christians, have felt the same. Nor can any expression of sin and misery be deeper than those made use of by the inspired apostle:
I am carnal, sold under sin. What I do I allow not. What I would, that do I not. Sin dwelleth in me. I know that in me (that is, in my flesh,) dwelleth no good thing. When I would do good, evil is present with me. I see another law in my members, warring against the law of my mind, and bringing me into captivity.
“O wretched man that I am!” These are not empty words. There are no empty words in the sacred oracles. Paul speaks with a deep sense of woe and distress because of sin. It is true that he has his reliefs and supports, his joys and consolations, and the next chapter powerfully describes them; but these do not render his anguish over sin any less real.
David throughout the Psalms, Asaph in the seventy-third, Heman in the eighty-eighth, Agur in Proverbs 30, and Ezra in his ninth chapter all utter deep complaints of sin, corruption, and spiritual distress. Truly godly men, whether in Scripture or elsewhere, have often spoken of themselves in the same manner. When we take notice of this, we may cease to find such language surprising. We may finally begin to perceive that the manner in which such men speak of themselves is fully vindicated by Scripture, and that even the best of men have good reason to speak in this way.
Yet some may still think that the difficulty has not been adequately explained. Let them not be offended if they are told that they need a better acquaintance with their own hearts and with the methods of divine grace. Those only to whom “a broken and a contrite heart” has shed some light onto this subject can be expected properly to appreciate it.
The Flesh and the Spirit
In an unconverted person there is but one nature; in a real Christian there are two. The one is called the flesh, the other the spirit. These terms do not relate to the conflict between reason and passion, of which the heathen philosophers wrote, but to the conflict between all that is of man by nature, whether reason, passion, or whatever else, and all that is of the grace of God in Jesus Christ, communicated through the Holy Ghost.
Each nature has its distinct workings in the same man. The result must be two sets, as it were, of affections, views, and propensities. This consideration alone explains why Christians make statements that appear to contradict one another. The same man may speak triumphantly of the happiness and holiness of a Christian, and at other times with deep feeling of his corruption and misery.
The same seeming inconsistency is in Paul himself. He who in Romans 7 is “carnal, sold under sin” is in Romans 8 made “free from the law of sin and death.” Each assertion is true according as Paul speaks of the flesh or of the spirit within him. In one sense he is wicked, miserable, unclean, and a slave of all that is evil; in another he is holy, happy, pure in heart, the Lord’s freeman, and an heir of heaven. It is not surprising that the conflict of such opposite views and principles should produce various experiences in the human heart. This constitutes the Christian’s internal warfare, which will continue till death transmits the patient warrior to that rest promised to the people of God.
Perhaps the difficulty which many find in admitting that Paul was speaking of himself in Romans 7 will be further removed by considering that when he speaks of being “carnal, sold under sin,” he does not mean a life characterized by the practice of wickedness. The term he uses is “concupiscence,” or sinful desire, and this is what he means by indwelling sin. It is the tendency of the carnal mind, which is enmity against God, that he complains of as perpetually exerting itself in inward opposition to the will of God, and continually marring with imperfection the best of his purposes and actions.
If a faithful Christian did not himself confess it, others would seldom discern, at least to any great degree, that such a sinful propensity remained within him. His walk is not after the flesh, but after the Spirit, as Paul declares; and the general prevalence of holiness in his conduct is the standing evidence of his sincere conversion. Sin shall in no sense have dominion over any true children of God. It is their privilege to grow more and more in all practical godliness, notwithstanding the strength and violence of their remaining corruption.
Persons unacquainted with these things might think that Paul uses language suitable only for a murderer, an adulterer, or a robber; but the truth is, the evils which he feels so keenly are regarded as mere trifles, or even as no evils at all, by an ungodly world. If this matter were properly understood, it would be seen that it was Paul’s superior holiness which drew from him that deep sigh, “O wretched man that I am!” His complaint certainly did not proceed from a lawless spirit, as has been too unfairly alleged.
In proportion to men’s growth in spiritual sensibility, these complaints, if sincere and not feigned, will become more painful and intense, because sin grows more and more offensive to them. A man will naturally be led to become more displeased with himself, even as the rest of mankind have more reason to be pleased with his conduct. This seems to be a true account of Paul’s case, and of the case of all Christians who deeply feel the workings of indwelling sin.
Indwelling Sin and Christian Humility
It is this deep and abiding sense of internal sin which lays the foundation for that all-important grace of Christian humility. To live under a daily consciousness that in us “dwelleth no good thing”—if this will not humble us, it will be hard to say what will.
As a result, the grace of God and His Christ, so suitably adapted to our needs and miseries, and the scriptural views of the gospel, become unspeakably precious to the heart. To these the Christian is obliged continually to turn for relief and support, and he is not disappointed. The humility of spirit which this view of things produces in his soul gives the true relish to his Christian food, and the consolations of divine forgiveness and mercy become the sweetest comfort to his heart. Thus he may in one view be always sorrowful, in another always rejoicing.
It should not now be difficult to understand how wisdom’s ways, though attended with grief, may nevertheless be “ways of pleasantness,” and how “all her paths are peace.” To a mind clouded by pride, all these things will appear melancholy. But if it is a joyful and pleasant thing to give thanks, the gratitude thus awakened toward God and the Redeemer will itself afford a feast of the sincerest pleasure.
Forgiveness of wrongs will, comparatively speaking, become an easy and pleasant duty to him who daily feels his infinite obligations to a God of forgiveness. Because indwelling sin still stains every work and is the chief burden of the Christian life, heaven is desired with inexpressible longing. Covetousness and the love of the world lose their dominion over his heart, and that spirit of living for the world to come, and not for this world, will thrive in his soul as his awareness of his remaining corruption deepens.
It is much to be desired that this subject should be better understood than it is. Sincere Christians would find that the secret of growing in all true holiness much depends upon it. Spiritual comforts would be sought earnestly, but in a right temper and with due resignation. They would be grounded more solidly upon the hope of heaven in Christ, and heavenly things themselves would be more earnestly desired than present consolation.
The primitive Christians were accustomed to place daily before their eyes the second coming of Christ, the resurrection of the just, and the scriptural views of heavenly blessedness, as Paul’s epistles abundantly show. Their consolation rested chiefly upon these promised blessings. If we instead expect a life of almost uninterrupted inward comfort, we shall be tempted to embrace empty fancies in place of the solid hope which Scripture provides.
Such expectations do not produce holiness, but pride. They encourage the presumptuous to mistake their confidence for spiritual maturity, while sincere Christians may become discouraged because they continue to experience sorrow and inward conflict. Nor do they promote true heavenly-mindedness, for they direct the Christian’s desires toward present comfort rather than future blessedness.
True holiness of life, then, much depends upon the heart-felt consciousness of that indwelling sin which gave rise to the original objection stated at the beginning of this article.
Encouragement to the Discouraged Christian
Are you bowed down with a sense of much sin and corruption? Have you long laboured against it, and are you tempted to think that you have done so to little purpose? Did you expect that by this time you should have been much further advanced in the divine life, and have had far less to do with sin? Are you tempted to think that none ever had so wicked a heart as yourself? It is a mistake commonly made; and even those who are most strengthened against it in their judgment are yet continually prone to make it. But be not discouraged. The most eminent saints have felt the same evils daily which you do, and there is reason for concluding that you may yet experience a still greater degree of the same sensibility.
You desire growth in grace; but you must leave to God Himself the way and manner of it. Indeed, an essential part of true holiness lies in this resignation of spirit. Descend more willingly into the valley of humiliation, and you will find comfort in Christ and strength against sin to abound more freely.
Be assured that a state of uninterrupted ease in religion is a fool’s paradise. Much inward conflict and serious warfare, often attended with great changes of spiritual feeling, belong to those who are nevertheless thriving Christians and advancing safely and vigorously toward heaven. Many who pass through the Christian life with little inward disturbance, unacquainted with their own corruptions and Satan’s temptations, possess a tranquility that results more from spiritual dullness than from growth in grace.
Do not be led by plausible arguments to abandon your ground and pursue another course. You must trust in the Word. You must exercise patience. You must be content to encounter unexpected things which humble human nature and confound the pride of your understanding. For in all things God’s ways are not as man’s ways; those whom He means to fill must first be emptied. Look steadfastly at the grace of Christ by faith, and at heaven as your aim, and you will never lack either consolation or fruitfulness by the way.
A Warning Against Presumption
However, those who would turn the grace of God into a license to sin must be solemnly warned. Some may complain of themselves all their days and, imagining such complaints to be a sufficient mark of humility, they remain content in their present state, content to sin that grace may abound. What has been said so far is meant to instruct the ignorant and to correct the mistakes of the sincere concerning the nature of true holiness and the way of growing in it. It is not meant to harden anyone in vain presumption. If your complaints are sincere, the constant course of a humble, charitable, and heavenly-minded life will bear witness to their sincerity. But if you can go on in the love of the world and continue comfortably in the practice of sin, be assured that your experience is altogether different from that of the apostle. You must repent and believe the gospel.
There may also be professing Christians who judge spiritual things too much according to the standards of human reason. Though they are not without some love of heavenly things, they are in danger of being carried away by the prevailing spirit of an age which distrusts whatever it cannot easily explain. They may therefore regard those who speak often of indwelling sin and inward spiritual conflict as unreasonable or excessive. But let them beware of forming so rash a conclusion. Their discomfort with such language may reveal a deficiency in their own religion. What if their conformity to the world, their desire for human applause, and their habitual deadness toward divine things arise from a shallow acquaintance with true religion? They too readily assume that they already understand all that needs to be understood. They reduce religion to what accords with their own reason and have too great an aversion to the deep mysteries of God. If they could be persuaded to pray more fervently and submit in a more childlike and reverent manner to the teachings of God’s Spirit, they might find this doctrine of indwelling sin and the Christian’s inward conflict useful to their souls and well calculated to advance them in the Christian life.
But after all that can be said, those who are strangers to the inward life of true religion will find no explanation satisfactory. “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). The most obvious use which such persons can make of these things is to consider whether they remain ignorant and unconverted, to seek diligently the appointed means of grace, and to ask wisdom from above, even from that God “that giveth to all men liberally, and upbraideth not; and it shall be given him” (James 1:5).
In conclusion, the deep sorrow of the saints over sin is no evidence against their growth in holiness. It is rather one of the effects of that growth: as they are brought nearer to God, they see more clearly what remains within them contrary to Him and long more earnestly for complete deliverance. Their sorrow does not drive them from Christ, but continually to Him; and there they find that consolation by which, though sorrowful, they are always rejoicing.