Chapter XIII: Part 13

The immediate inspiration of the holy Ghost ceased, when the canon of scripture was closed. But it is generally believed that the _power_ of working miracles was continued some longer, and gradually was withheld, till at length, in the age, or age but one next to the Apostles, it was wholly withdrawn from the Church, as unnecessary. It is the general opinion that the age of miracles ended next, or next but one after the Apostolic age. It is impossible however from ecclesiastical history, to determine precisely the very point of time, when the power of working signs and wonders ceased. But from the arguments above alledged, it seems that _divine inspiration_ ended when the scripture was compleated. I make a distinction between _divine immediate inspiration,_ and the other extraordinary gifts of the holy Ghost. And such a distinction, it is apprehended, is founded in reason. It might be necessary that the one should be continued longer than the other. The general opinion is well expressed by a justly celebrated ecclesiastical historian, who refers to several learned authors, as witnesses. "It is easier," says he, "to conceive than to express, how much, the miraculous powers, and extraordinary gifts, which were displayed in the ministry of the first heralds of the Gospel, contributed to enlarge the bounds of the Church. These gifts, however, which were given for wise and important reasons, began gradually to diminish in proportion, as the reasons ceased, for which they were conferred. And accordingly when almost all nations were enlightened with the truth, and the number of christian Churches increased daily in all places, then the miraculous gift of tongues began gradually to decrease. It appears, at the same time, from unexceptionable testimonies, that the other extraordinary gifts, with which the omnipotence and wisdom of the Most High had so richly endowed the rising Church, were in several places continued, during this," the age next after the Apostles. And perhaps we may, upon sufficient testimony, believe that miraculous powers were not wholly withdrawn from the Church till, in the third Century, though it was seldom, indeed, that any were enabled to perform miracles, in this age.--With respect to the _miraculous Cross,_ as it is called, which the Emperor Constantine solemnly declared he had seen in the air, about noon, I cannot believe that God, interposed by such a stupendous miracle to establish the wavering Faith of the Emperor.--I join in opinion with those who consider this famous Cross as a vision presented to the Emperor in a dream, with the remarkable inscription, _hac vice,_ that is, _in this Conquer._----

The second thing proposed, was to invalidate the objections which may be made on this subject.--There is but one thing which can be said to favour the idea that Christians and Christian Ministers are endowed, in the ordinary ages of the Gospel, with divine inspiration, and the immediate miraculous teachings of the holy Ghost, and that is, these are often mentioned in the word of God. Pretenders to _immediate inspiration_ and a _heavenly call,_ in an extraordinary manner, as the Apostles and first heralds of the Gospel had, keep themselves in countenance, and deceive themselves by applying all the promises, which were peculiar to _these,_ to themselves. They are, we know, many texts of scripture which speak of a _miraculous faith_--of direct inspiration--and of other extraordinary _spiritual gifts._ These we contend, and for the reasons and arguments adduced and illustrated in this discourse, were peculiar to the Apostles, and Christians in the Apostolic, and next ages.--When Jesus Christ, first opened his Gospel kingdom, he endowed his disciples with the power of working miracles. _As ye go,_ says he, _preach, saying the kingdom of heaven is at hand--heal the sick--cleanse the lepers--raise the dead--cast out devils--freely ye have received, freely give._--But in process of time these miraculous powers, as it would be natural to expect, considering what human nature is, and always has been, were grossly perverted to mercenary and selfish purposes. Simon the sorcerer wanted to purchase them with money, in the Apostle's day, that he might aggrandize himself, and make _gain._ And in about an age after this, they were actually made merchandise of, if credit may be given to the most respectable witnesses.--Christ told his inspired Apostles that they had no need of study--that the holy Ghost, by its movings on their souls, would impart to them what they should deliver, or preach, and especially when arraigned before civil magistrates. _But when they,_ continues the Redeemer, _shall deliver you up, take no thought, how or what ye shall speak, for it shall be given to you, in that very hour, what ye shall speak. For it is not ye that speak, but the spirit of your father which speaketh in you._--Again, _But when they shall lead you, and deliver you up, take no thought before hand what ye shall speak; neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the holy Ghost._ This promise hath no reference, not even the remotest, to Ministers of the Gospel, in the ordinary ages of Christianity, but was spoken immediately to the _special_ disciples or Apostles of our Lord. To them therefore it belongs, and to no others. They were, on particular occasions, immediately supplied from the holy Ghost, both with words and thoughts. They therefore were forbidden to take thought before hand, or to study, and premeditate. Premeditation or study was altogether unnecessary for them. The spirit of God immediately gave them the matter to be spoken, and the language in which it was to be spoken. For ministers of the blessed Jesus, or private Christians to take this promise to themselves in the ordinary ages of the Gospel is an awful perversion of scripture--is presumption--is meddling with that, to which they have no right. The great reasons why they are not _thus inspired,_ or why they have no interest in this promise, have been largely considered in this discourse: and, I trust, made clear to all, who have eyes to see, or ears to hear.--

A miraculous faith is spoken of, in these two following passages. _And the Lord said, if ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, be thou plucked up by the root, and be thou planted in the midst of the sea; and it should obey you.--And though,_ says Apostle Paul, _I have all faith, so that I could remove mountains._ This kind of faith was peculiar to the Apostles, and Christians in the first ages. A faith of miracles is totally different from a saving Gospel-faith. If we could make them one and the same, we confound two things which are wholly different, contradict the scripture, and shew our own ignorance. If we would rightly understand, and not pervert scripture to our own destruction, as many do, we must look at the occasion, connexion, the persons of whom, or to whom the words are spoken, or the promise made. The root of almost all delusions, and pretences to immediate inspiration, or miraculous teachings and gifts is, persons now apply to themselves, what was only true of, or applicable to the Apostles, and primitive Christians; or Christians in the age of the Apostles. This misapplication of scripture has been a fruitful source of error and mischief in religion.----

Having removed the objections which might occur on this subject, I shall add a caution or two, which all ought to remember.----

1stly. And we ought always to beware of taking scripture contrary to its intention, and making it speak any thing we please; and never confound the _sanctifying grace,_ with the _extraordinary gifts_ and _miraculous powers_ of the holy Ghost. The _graces_ of the spirit, and the _gifts_ of the spirit are altogether different--there were the _gifts_ in the Apostolic days, where there were not the _graces,_ or a holy heart and holy life. And in the ordinary ages of the Gospel, where there are no _spiritual_ and _holy_ tempers of heart. Gifts are highly to be valued--are not to lift up the possessor of them with spiritual pride; but are imparted for the good of the Church. But the _best gifts_ are far short of the least spark of _sanctifying grace._

2dly. Be cautioned about your notions of a Gospel-Minister, and his qualifications. He is not qualified for the office and duty or work, by _any miraculous gifts_ or _immediate inspiration._ None can pretend to this except from ignorance--or pride--or self-conceit--or delusion.

3dly. Stand in horror at the bare idea of any one pretending to any guide in religion superior to the word of God; or laying claim to miraculous gifts and inspiration.--Bid him who pretend this, to prove his pretence by the necessary arguments--ACTUALLY WORKING MIRACLES:--or retire in haste from him as a deluded man, or base impostor----_And then if any man shall say to you lo! here is Christ: or lo! he is there; believe him not.--For false Christs, and false prophets shall rise, and shall show signs and wonders to seduce if it were possible even the elect._

A very brief improvement will conclude the discourse.----

Hence learn the duty of trying the spirits. _Beloved, believe not every spirit: but try the spirits whether they are of God; because many false prophets are gone out into the world._ What friendly advice is this! How absolutely necessary! Try them. Try all who pretend to come with a new religion--a new faith--a new order, who profess to be _immediately inspired of God._ Such there have been in all ages. To the law and Testimony: here is your rule--a certain rule--an infallible rule--a rule which can never change. Be always armed against imposture. Again----Learn hence the danger of enthusiasm or impulses, visions and impressions on the mind of an extraordinary kind. We are all liable to be deceived by them. Many have been to their ruin. We may be. There is something strange something unaccountable in human nature that falls in with what claims to come from the God of all grace, as a special communication, or direction. No man can tell what fanaticism, or a heated imagination, or an erroneous conscience will do. We may all be given up to believe a lie--strong delusion may be sent upon us. We may be amazingly confident in error. Fanaticism may be called a kind of religious delirium. While then you are under advantages to form your religious sentiments, be anxious to do it, on the subject now discussed--and the Christian system in general.----May the good spirit of God lead us into THE TRUTH as it is in Jesus. Amen.

FOOTNOTES

[1] When I use the words fanaticism and enthusiasm in this or
any of these discourses--I do not mean to have implied in
the most distant manner any censure or dislike of the warm
and rational fervours of Piety, or deep and serious
engagedness about the all important concerns of Religion.
This is sometimes the implication. When it is; a real
injury is done to the cause of God and truth.--On this
point, I am much pleased with the following remark of
Archbishop SECKER, Vol. 1. Sermon x. page 228. "It is an
extensively mischievous practice, when men join in loose
harangues against enthusiasm and superstition, without
putting in due cautions to distinguish them from the most
rational feelings of love and marks of respect to our
Maker, Redeemer, and sanctifier which Christianity hath
enjoined."

DISCOURSE XIX.

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Sinless perfection unattainable in this Life.

1 JOHN i. 8.

_If we say that we have no sin, we deceive ourselves, and the truth is not in us._

The great foundation-principles of the Christian Religion are so plain in themselves, that it would be natural to conclude, that none who admit its reality, could be found who should be able either to controvert or deny them. For the principles of Christian doctrine, which are really necessary to salvation, are not only few in number, but most clearly revealed, and repeatedly urged. To these the Apostle refers when he says.--_For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the Oracles of God. These first principles of the Oracles of God_ are the truths, which are obviously essential to the very existence of all Religion. There are, according to the Apostle, what may be termed with strict propriety _the first principles_ of the Oracles of God. These may be easily comprehended by all, who pay any due attention to the important subject of Religion.--Every art indeed or science has, and must of necessity have what may be pertinently termed _first principles,_ on which all the rest are built, and from which they flow. These must be clearly understood, before we can arrive at any considerable degree of excellence. No where is this more eminently the case, than in the science of Religion, the most valuable and interesting of all the subjects, to which mankind ever paid their attention, or which they were ever called, in duty, to examine. But on no subject, however, through the depravation of the moral powers of the soul, are they so liable to fall into pernicious errors. Such, it is conceived, is the notion that a _sinless perfection_ is _attainable_ in the present state of being.

The words now read, and selected for present meditation, most expressly declare that no one since THE FALL ever reached, or can in this life reach such a state, in which he can with truth say, that he commits no sin in thought, word, or deed. _If we say that we have no sin, we deceive ourselves and the truth is not in us. To say that we have no sin,_ is to say that we do not offend in heart or conduct against God or his law; against the Saviour of the world or his Gospel; against our duty to our neighbour or ourselves. _To say that we have no sin,_ is to say that we are entirely free from any remains of corrupt nature, any evil passion or propensity, and totally pure as the angels of God in heaven, according to the measure of our rational powers and faculties.--Now if we say this, _we deceive ourselves and the truth is not in us._ Being puffed up with spiritual pride we are deluded by our own vain imaginations, _and the truth is not in us._ We are ignorant of the true doctrines of the Gospel. We are building up ourselves with a hope, which will mock and disappoint us, in the end; and when Eternity shall open upon us, we shall find we were far off indeed from sinless perfection.

The Apostle, in the foregoing verses, having said that _God is light,_ that is, a perfectly holy and happy Being, assures us that we cannot have fellowship with him, if _we walk in darkness_;--and that in order to have communion with God, and an interest in the all-cleansing blood of Jesus Christ, we must _walk in the light,_ the light of truth and duty. _This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him and walk in darkness, we lie and do not the truth. But 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._ But lest this expression, _cleanseth us from all sin,_ should be perverted, he adds, _if we say we have no sin, we deceive ourselves, and the truth is not in us._ The blood of Jesus Christ cleanseth us from all sin, as it wholly expiates or washes away the guilt of sin. The good man is justified from all sin, but he is sanctified but in part.--The completeness of our justified state, as Christians, is urged in the next verse. _If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness._ But lest this phrase, _cleansing us from all unrighteousness,_ should be misunderstood or misapplied, he immediately subjoins, you are not to conceive that you, when freely and fully pardoned, have no remaining sin in your hearts: _If we say that we have not sinned, we make him a liar, and his word is not in us. His word is not in us._ We know nothing of divine truth as we ought to know.----

After thus introducing and opening the words--what is proposed

I. Is to prove from scripture, reason, and experience that sinless perfection is not attainable in this world.----And----

II. Then, some objections will be obviated.

I. The first thing intended is to offer the arguments from scripture, reason, and experience, to prove that sinless perfection is not attainable in this life.----

We should naturally conclude that no person, in his right mind, could believe that he himself or others were perfect, wholly free from all remains of sin, if there were any just views of the strictness of the divine law entertained. But there have been found some, in the various ages of the Church, who have professed to have arrived at the state of such exalted goodness as to be as perfect and pure, according to their natural capacities, as the angels of God in heaven.--But most full and express is the word of God in declaring, that there is no such thing as perfection in grace in this world. The passages of divine truth, which declare this, are so plain, that it is astonishing that any one, who hath a real belief in the divinity of the scriptures, should ever be able to persuade himself, that sinless perfection is among the attainments of Christians in this world.--

The text, we conceive, is so express as to be incapable of being construed by the ingenuity of man, or the arts of sophistry, to another meaning. A talent at perverting scripture, which some possess and delight to exercise, frequently surprises us with its efforts; and that is misapplied and distorted, which we should suppose impossible to be misapplied. _If we say we have no sin, we deceive ourselves, and the truth is not in us._ To say or believe we have no sin, or have attained to a state of perfection in Grace, is to impose upon and delude ourselves:--And that in a very high degree. _We deceive ourselves._ And not only so, _but the truth is not in us._ We do not speak _the truth,_ or believe _the truth,_ or know _the truth._ We misapprehend the nature of Christ's spiritual Religion, and its plainest and most important doctrines.--Again, _if we say we have not sinned, we make him a liar, and his word is not in us._ Than this no language can be more strong or peremptory. If we say we have not sinned for any given time, or never have sinned, we are justly chargeable with imputing to the God of truth a falsehood, and his word is not in us--we are destitute of a right knowledge of his law, perfections, word, and will. If _any person say_ he hath not sinned, suppose for one day, week, or month, he _makes God a liar, and his_ divine _word is not in him._--The Apostle James perfectly agrees with the beloved disciple on this subject. He remarks thus: _For in many things WE ALL offend--WE OFFEND ALL._ If this be so, no mere man since the fall, now is, has been, or will be sinlessly holy in this life. No man can be found who doth not offend in many things. No one but daily doth break the divine law in thought, word, and deed. If any one can be produced, who does not offend _in many things,_ then the Apostle James does not speak true. His words are; _in many things we offend all._ To offend is to do wrong. All then do wrong in many things. St. Paul likewise is most express and full in declaring that there is no sinless perfection on earth. His words are, _for we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.--But now we see through a glass darkly; but then face to face, now I know in part; but then shall I know even as also I am known._ Here we are told the present state is an imperfect state, and that the future in heaven is a perfect state, perfect in knowledge, in holiness, in all that is excellent. The Apostle carefully distinguishes the present and future state of the good man. On earth his knowledge is low, small, and defective; in heaven it will be full, glorious, and perfect.

In the old Testament the same doctrine is explicitly revealed. Both the old and new-Testament speak one and the same doctrine, and both rest on the same divine authority. Eccle. vii. 20. _For there is not a just man upon earth that doeth good and sinneth not._ Not one man on earth is there, who is perfect in goodness. No person is shielded with the armour of Virtue, as never to transgress any moral rule. No one perfect in piety and morality can be produced or ever could.--_For,_ 2 Chron. vi. 36, _there is no man which sinneth not._ How full and positive are these words! Sinless holiness, then, is never found on the earth, in a mere man, since the original defection from God. It is a plant which grows not in these climates of sin, sorrow, and pain, disappointments, and burdens. It is only found in the peaceful regions of heaven. _I have seen an end,_ says David, _of all perfection, but thy commandment is exceeding broad._--Job says, that our barely attempting to justify ourselves, and only professing to be _perfect_ is a full proof of our perverseness, and sinful pride and ignorance. _If I justify myself, my own mouth shall condemn me: If I say I am perfect, it shall also prove me perverse._--Thus full is the word of God in declaring that sinless perfection is unattainable in this life.

2dly. We argue that sinless perfection is unattainable in this life, from the purity, spirituality, and extent of the divine law. Suppose any man, in his high ideas of himself, would pervert and misconstrue all the plain and direct scriptures now cited to prove that sinless holiness is not among the attainments of the most eminently pious and virtuous characters, still if he had any just knowledge of the divine law, of its strictness--of its demands, and of its spirituality, he could not so far deceive himself as to say, he commits, or has no sin. The law of God is holy, just, and good. It is exceedingly broad or strict. It is, like its glorious author, transcendently excellent. It reaches to the inmost recesses of the soul, to all the thoughts, wishes, intentions, purposes, and motions of the heart, as well as to the outward actions of the life. It allows of no evil desire, propensity, or irregular wish or action. It requires all holiness in all kinds and degrees; and expressed in all proper ways to God;--to man;--to self. It requires perfect love to God:--perfect benevolence to man:--and to all beings of a moral nature. And this love is to be acted out, in all its proper ways, in exact measure, proportion, and perfection. It calls upon us to be as perfect in our measure as our FATHER who is in heaven is perfect. _Be ye therefore perfect even as your Father which is in heaven is perfect._

The law of God cannot but be perfect, and demand of us perfection; full and entire conformity to it, in heart, in word, in deed.----Can any one pretend to have this perfection? No person can pretend to have, who hath any just sense either of himself, or of the pure nature and strictness of the divine law. He who says that he conforms _perfectly_ to this law, in heart, speech, and behaviour, must be considered as ignorant of the very nature and strictness of the divine law, and of what _perfect_ conformity to it means.

3dly. The nature of God and his glorious attributes, prove to a demonstration the folly and presumption of any professions of, or pretences to, a perfect conformity to his will, and moral glories. Sinless holiness is being entirely, fully, and perfectly conformed to the divine will and moral character of God. It is having no wrong ideas of him--his law--character--attributes--word--glories--and ways: no wrong ideas of Jesus or the Gospel: or any of its duties--precepts--calls--offers--doctrines--and ordinances. And in addition to all this; having a full belief of, and perfect conformity in heart and life to THEM ALL. For example, as high, and exalted, and reverential thoughts of God, of his majesty and glory, as we ought to have: as much love to, fear and reverence of, trust in, and dependence on God as we ought to have:--as much love to the Redeemer, reliance on his atonement, and gratitude for his grace, as we ought to have. But, my brethren, who alas! has a deep sense enough of so much as one duty--one moral obligation, one attribute of the Deity--either his wisdom, power, omnipresence, holiness, mercy, or grace, much more of all!--He who says he is perfect, or hath a full, complete and perfect conformity to God, to his glorious moral character--to his will: to his son, his Gospel, in heart, in life, in word, and in thought, is impious and profane, is presumptuous, and ignorant of the very nature of duty and the divine character.----

4thly. Again, the extreme deceitfulness of the human heart, and difficulty of knowing it fully, prove that sinless conformity to the law of God is not among the attainments of Christians in this life. If it be true that the heart is deceitful above all things and desperately wicked, it will follow that no mere man doth perfectly obey the law of God in this life, but daily doth break it in thought, word, and deed. _But,_ says the prophet Jeremiah, _the heart is deceitful above all things and desperately wicked, who can know it? I the Lord search the heart, I try the reins, even to give to every man according to his way, and according to the fruit of his doing._--Under a sense of the difficulty and impossibility of fully knowing all our secret sins: David cries out, _who can understand his errors, cleanse thou me from secret faults._ Does any one perfectly understand all his errors:--all his secret faults:--all the deceitfulness and desperate wickedness of his own heart? If so, the word of God is not true. What vanity, what presumption, what spiritual pride, and ignorance to pretend to know all the windings, and turnings, and deep iniquity of the human heart--and all one's own most hidden sins; and to be perfectly free from all evil in heart, in life, in conduct and passions! Who dare say he has fully explored the deep mysteries of iniquity--the plague of his own heart?--And that he has as great a sense of the evil of sin, as he ought to have?----

5thly. A further argument to prove that sinless perfection is unattainable in this life, is that it would render null and void, some of the duties and exercises, in which the essence of piety and godliness consists. He who is perfect, must say, if self-consistent, that he knows all duty, every duty, the whole extent of duty in all conditions, in all circumstances whatever. He must also fully know all doctrines, all divine ordinances: that he has, a full and perfect sense of every moral, social, relative, and religious tie; and lives up completely and perfectly to them all. With him is no defect, not even the smallest, in piety or morality. There is no omission of duty. There is no want of fervour and sincerity. There is no deficiency in faith, in repentance, in Godly sorrow for sin, in hope, in Charity, in meekness, in humility, in benevolence, in alms, in justice. There is no corner of the heart but what is completely purged of all deceit, malice, envy and hypocrisy.--We may add,--further, if we have no sin, we need no pardon, no repentance, no Saviour to wash away present guilt, no prayer to God to keep us at present from Satan's devices. If we have no sin in thought, word, and deed, we can have no mourning over sin at present, and need not seek for renewed forgiveness. But our blessed Master has taught us to pray--_forgive us our debts, as we forgive our debtors._ But if we have no sin, we have no _debts_ to be forgiven. The perfectly righteous need no repentance. They may be sorry that they were once sinners, but not that they are now vile and unworthy. _But the sacrifices of God are a broken and contrite heart; a broken and a contrite spirit, O God thou wilt not despise._ If we have no sin, we can offer no such sacrifices. The man who is sinlessly holy may say, "I was once a sinner, but I am not a sinner now. I could once say God be merciful to me a sinner; but now I can say, God be thanked, I am not as other men are, I have no sin." What impiety, what insufferable spiritual pride in this language! And before any one can feel thus, he must be destitute of all humility, self-abasement, and just sense of God, and of himself.----

6thly. A pretence to sinless perfection is contrary to the experience of saints recorded in scripture. The faith of assurance is attainable in this life. But this is a very different thing from perfection in grace. The good man in the exercise of grace is afraid of being deceived, of mistaking the nature of religion. He sees so much remaining sin, so much depravity, want of more ardent love to God, so many failings in duty, that he wonders how God can pardon him. He feels that he is the chief of sinners, unworthy even to stand before God, and that his holiest duties need to be sprinkled afresh with the all-atoning blood of Jesus, and that he deserves to perish in his sins unpitied. He feels his own unworthiness of eternal life.----The more grace any one has, the more he wishes it to be increased. He hungers and thirsts after righteousness more and more. From day to day, he sees more and more of his sins, their number, their several aggravations, and the extent of the divine law. He never thinks that he hath done enough for God and religion, or can do enough, or now does enough. He rejoices, if he may be honoured, though it be only as the smallest means, of advancing the cause of God in the world, even at the risk of his own reputation, or the scoffs of impiety. He knows that he is bound to love God with all his heart, with all his strength, with all his soul; and his neighbour as himself; and to be wholly conformed to the divine will, and duty: to worship God with all the ardor, purity, and sincerity of which his nature is capable.

So far from having attained perfection, those who have the most grace and the deepest experience of religion, have innumerable sins daily to confess, many failings and deficiencies of duty, cold and dead frames, and much remaining corruption over which to mourn, and of which to repent. And the more holy any are, the more humble will they be, the more sensible of their sins, of their hypocrisy, their want of faith, of love, of hope, and of every grace; and of course the more ready will they be to cry out as St. Paul did, _O wretched man that I am who shall deliver me from this body of death!_ So eminent a Christian as St. Paul was, utterly discarded the notion of sinless holiness being among his attainments. And it is a common opinion that this remarkable man had made higher advances in holiness, and really felt more of the power of Religion than any one that ever lived, or was ever received to heaven from this Apostate world. He says, _Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend, that for which I also am apprehended: but this one thing I do, forgetting the things that are behind, and reaching forth toward those things that are before. I press towards the mark for the prize of the high calling of God in Christ Jesus._ If so holy a man and distinguished an Apostle, if the best Christian that ever was, peremptorily assert that he hath not reached to perfection, though it were the mark which he had set before him, what presumption in any to pretend to surpass him, and to have attained it! He says of himself, what indeed is true of all good men. _For we know that the law is spiritual, but I am carnal sold under sin. For that which I do, I allow not: for what I would, that I do not; but what I hate that do I. I find then a law that when I would do good, evil is present with me. O wretched man that I am, who shall deliver me from the body of this death!_ Here is remaining sin in St. Paul. There is, with respect to him no such thing as entire freedom from it. He mourns over it. He cries out in bitterness to be freed from it. There was a time, indeed, when he thought he was perfect, but that was in his ignorant pharisaical state. _Circumcised,_ says he, _the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law a pharisee. Concerning zeal, persecuting the Church; touching the righteousness of the law, blameless._ But after he was converted to christianity, he saw and bewailed his imperfections and remaining sin. When he thought he was _perfect,_ he was a poor deluded, self-boasting, and self-righteous Pharisee.--In the pharisee who went up to the temple to pray, we have an instance of a man who thought himself _perfect._ But our Lord thought very differently of him. He was a singular instance of self-righteous spirit. _Two men went up into the temple to pray: the one a pharisee and the other a publican.--The pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tythes of all that I possess. And the publican stood afar off, and would not so much as lift up his eyes to heaven, but smote upon his breast, saying God be merciful to me a sinner._ Here was a man boasting of his perfection: and another who saw, felt, and confessed his sinfulness. _God be merciful to me a sinner._ Persons of the most knowledge, longest standing and deepest experience in Religion, are the farthest from supposing that they are perfect.----

To all these arguments to disprove the doctrine of the attainableness of sinless perfection in this life, it may be proper to add all THE PROTESTANT PUBLIC CONFESSIONS OF FAITH, wholly disavow the idea. It would be tedious to mention them all.--As a specimen, we appeal to the shorter catechism of the Assembly of Divines at Westminster convened, to draw up a concise CONFESSION OF FAITH. In answer to this question "is any man able in this life, perfectly to keep the commandments of God?"--They judiciously and scripturally reply: "no mere man since the fall is able perfectly to keep the commandments of God, but daily doth break them in thought, word, and deed."--I shall close this branch of the subject with the words of Mr. Mason.

"It is very extraordinary," says he, "that this sinless perfection is pretended to by persons among whom we should least of all expect to find it; persons of low, narrow, contracted minds; who discover very little of the genuine spirit of the Gospel, humility, meekness, and charity; and then seem never once to suspect themselves capable of any such thing as spiritual pride, false zeal, and heart-delusion.--But these pretences to sinless holiness carry in them so much ignorance, rashness, presumption, and secret pride that they contradict themselves, and evidently demonstrate the falsehood of what they assert; unless it can be proved, that there is nothing sinful in those forementioned principles and dispositions, from whence they evidently spring.--So that he who says _he has no sin,_ not only maketh God, but maketh himself _a liar._ And such a palpable extravagance as this, must needs throw a great discredit and strong suspicion upon any that espouse it."

II. The second thing proposed, was to remove some objections or cavils, which have been raised on this subject.--The objector does not fail to remind us that the scripture often speaks of, or mentions the words, _Perfect_ and _Perfection._ In reply we grant it, and remark that it uses them in three senses; or that there are three sorts of perfection--_absolute, indefective,_ and _relative_ or moral. The _first_ is particular to God, the _second_ to angels and saints in heaven, and the _third_ is possessed by good men on earth.--How unfounded all claims to the _second_ sort of perfection, that is, sinless holiness, are, we have largely considered. The _third_ or last kind of perfection, usually termed _relative_ or _moral,_ is a gracious sincerity. And this is all the perfection attainable in this present world. The faith of assurance is the highest attainment of christians on earth. And but FEW comparatively arrive at this. How happy those who have! To attain this, every exertion should be made.--In the last sense of the word _perfect_ or _perfection,_ good men in scripture are said to be _perfect_: that is, sincere upright men, free from hypocrisy. Thus Job and others are called _perfect men.--Mark the perfect man, and behold the upright, for the end of that man is peace._ Here the _perfect_ man is the upright man. _That the man of God,_ says the Apostle, may be _perfect_; not sinlessly holy, but furnished to all duty.--All may know very easily that the word _perfect,_ when applied to pious believers or righteous men, is used for gracious sincerity.--Scripture must expound itself; it is its own best expositor.----

2dly. But says the objector, the Apostle John, declares, _that he that is born of God, cannot sin, for the seed of God remaineth in him._ The meaning of this evidently is, that those who are born of God, do not, and cannot sin and live as others do _allowedly, habitually_ and with _such strength of heart._ On the other hand, they mourn over sin, hate it, and lament all remains of it in themselves and others.

3dly. The pleader for sinless holiness in this life, quotes Rom. vi. 7. _For he that is dead, is freed from sin._ What St. Paul means, he himself tells us in verse 14--_for sin shall not have dominion over you._ If then we will permit the Apostle to be his own interpreter, we cannot mistake his meaning. Verse 12. He says, _let not sin REIGN in your mortal bodies, that ye should obey it, in the lusts thereof._ Here he most plainly informs us that by being freed from sin, he means freedom from its _reigning_ power, and from its guilt. Every true believer is freed from its _reigning_ power, and its _condemning guilt._ For there is no condemnation to them that are in Christ Jesus. The believer is justified and accepted of God on account of the Mediator's righteousness, and shall never come into condemnation. He receives the son of God as his only Saviour, his teaching prophet, atoning priest, and ruling king. Being sanctified by the power of divine grace he gives himself up to the duties of a holy life. Trusting for pardon to the merits of his Redeemer, he imitates him in all his imitable perfections.--There is, upon the whole no plea for the attainableness of sinless perfection _in this life, either from scripture_ or experience, which has any solid foundation.

We shall now make some improvement of this important subject.--And _the first remark_ is that every thing, in the word of God, and in the frame of nature, conspire to show us that this is a state of trial and probation, and was never designed, in divine wisdom, to be a state of perfection and retribution. Perfection and unsinning obedience do not seem to comport with a state of probation or trial. A probationary state always presupposes, and is introductory to a retribution state. Every thing around us indicates an imperfect and fallen condition. All the calls, warnings, invitations, counsels, exhortations, promises of assisting grace--and even the Gospel-plan of life and peace itself, clearly demonstrate that this is not a state of unsinning obedience. Imperfection, in legible characters, is written on all human beings, on all the works and ways of man; on every duty and virtue. The eye sees nothing perfect around us.--Sorrow, pain, losses, distress--and groans are the lot of man. These denote imperfections of virtue--declare guilt, or moral evil.----Jesus of Nazareth alone, the author of our salvation was without sin. He was holy, harmless, undefiled. His Goodness was immaculate. His obedience was indefective. By him sinless holiness was exhibited. For any to pretend to perfection in goodness, is in this respect, to claim equality with him.--Again--

2ndly. We observe, for the improvement of the subject, that though sinless holiness be not attainable in this life, yet all, without exception, ought to make it the mark, at which they should aim. The question is not, whether the divine law require of man complete or perfect conformity to its precepts in heart and life. This we believe. The divine law cannot abate in its demands, or be less strict. It changes not.--The question is not, whether it be wrong in us, to fall short of duty in any one instance or respect. This is allowed. All defect in moral goodness is criminal, or involves blame. Neither is the question, whether all men should aim at sinless holiness or seek for it. But whether any attain to it, in this life? We contend that none do. We have offered our reasons. We trust they will satisfy all impartial enquirers after truth.

But we are not to sit down easy in our religious pursuits, or content ourselves with low measures of grace, or be remiss and negligent, because sinless perfection is unattainable, because this is an imperfect world, or because all have failings, infirmities and a mixture of sin in every duty. This would be an awful abuse, and horrible perversion of the doctrine: would bespeak a very depraved mind.--On the other hand, this subject, and all the word of God teach us to press forward in our Christian course, as those who run in a race: to strive to excel in piety, in every grace, and every moral duty, as those who are engaged in a warfare:--to have constantly in our eyes the example of the Redeemer, and the end of our faith, the glorious prize to be at last enjoyed. _We are to forget the things that are behind,_ and reach forth toward those that are before: to rest in no attainments, which we may think we have already reached, either in piety or morality, either in love to God or man, either christian graces or moral Virtues.--We are to go on from strength to strength--from one degree of grace to another--from step to step in the way of righteousness.--We are to give all diligence to make our Calling and Election sure: to be found of God in peace at last. We are to add to our faith, virtue; to virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, brotherly kindness; and to brotherly kindness, Charity.--We are to increase in all spiritual wisdom, in all christian knowledge and experience, cultivating, in a strict and careful attendance on all the means of grace, public worship and holy ordinances, a higher and higher sense of divine things--of God--of Christ--of the Gospel--of the worth of the soul--of the glory of heaven--of the evil of sin--of the extent of the law--and riches of divine grace, till we all come in the unity of the faith and of the knowledge of God, unto a perfect man, unto the measure of the stature of the fulness of Christ, which will be at death.--In fine, our warmest prayers, our most vigorous endeavours, our highest aim, should be, that we may have a more lively faith--a more deep repentance--a more animated zeal, a more pious frame of heart, and exemplary life.--Amen.

DISCOURSE XX.

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The Apostle's caution to all Christians--_be not carried about with divers and strange doctrines,_ or the danger of instability, and pernicious tendency of error.

HEBREWS xiii. 9.

_Be not carried about with divers and strange doctrines._

One very good proof of the truth and divinity of the scriptures is their laying before us, the proneness of men to imbibe, on the great subject of religion and morals, pernicious principles and dangerous delusions. A more melancholy view of the vices and corruption of human nature can hardly be exhibited, than the avidity with which it admits, and the obstinacy with which it defends errors, when once received. Hence we so often find our Saviour, who perfectly knew what was in man, cautioning his followers against false doctrines and false teachers. In this, as well as in all other respects, the example of their Lord and Master is imitated by the Apostles, who were inspired and commissioned by him. In almost every _Letter_ of theirs to the Churches, gathered and formed by them, are inserted seasonable and solemn cautions against the pernicious influence of errors and dangerous heresies. They likewise direct Christians, in a Church-capacity, which indeed was very necessary, in what manner to treat them. _A man that is an heretic after the first and second admonition reject._ An _heretic_ is one who imbibes principles totally inconsistent with, and subversive of, the very foundation of the Gospel, and causes divisions and schisms in the body of Christ--the Church. Such an one is to be solemnly admonished by the Church of his destructive principles, and unchristian and divisive practices, a _first_ and _second_ time. And if all the lenient and Christian methods to reclaim him, be ineffectual, and he continue obstinate in his false principles, and endeavours to introduce divisions and strife into the church, after due pains and patience, he is to be rejected from the communion of the faithful.--The Apostle to the christians at Rome, directs them in a Church-capacity to _mark_ and _avoid_ persons who embrace doctrines different from his; and who _thereby_ cause divisions. He is very fervent and affectionate in his address. _Now I beseech you Brethren, mark them which cause divisions and offences contrary to the doctrine ye have learned; and avoid them. For they that are such, serve not our Lord Jesus Christ, but their own belly, SELFISH VIEWS and INTEREST, and by good words and fair speeches, deceive the hearts of the simple._ They delude the weak and uninformed. Well instructed Christians are seldom led away from sound doctrine. Unstable persons are easily seduced. So are the ignorant who have never improved their opportunities and advantages to furnish their minds with just views of the great and essential doctrines of the Christian Religion. Designing men who _cause divisions and offences_ contrary to the doctrine of Christ, always carry on their purposes, with _good words_ and _fair speeches,_ much subtlety and art, under the disguise of friendship, and great zeal for a more pure religion. They have on _sheep's clothing,_ though inwardly they are _ravening wolves._

Titus, Bishop of the Island of Crete, is directed how to convince opposers to the true religion: _holding fast the faithful word, as he hath been taught,_ that is, the true Minister of Christ, _that he may be able by SOUND DOCTRINE both to exhort and convince gainsayers._ Sound doctrine, or the great and important truths of the Gospel, are the way to convince and reclaim gainsayers, or the erroneous. _Sound doctrine_ is then knowable, what may be learned with much ease from the holy scriptures.--The Christians in the Churches of Galatia are told, that error and false doctrines have a strange kind of influence on the mind, like fascination. And that false prophets or pretended Teachers have almost the power of magic, or sorcery to _bewitch_ people.--_O foolish Galatians, who hath_ BEWITCHED _you that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth and crucified among you._ They had the very best means of instruction in the principles of the Gospel. St. Paul was their preacher. He was surpassed by none of his brethren, in zeal or eminence of abilities. After all, _false Teachers_ seduced some of these professed Christians of the Churches of Galatia from the faith and order of the Gospel. He supposed there was something like magical incantation and witchcraft in their seduction. _O foolish Galatians who hath bewitched you._--Whoever, in the course of human events, has been an observing spectator of the rise and progress of any gross delusions or great errors in Religion, will not think the Apostle too strong in his language.--Certainly, then, most needful is the caution of the text, _be not carried about with divers and strange doctrines._

What is proposed, in dependence on divine help, in the sequel, is to explain this caution, or to show the danger of instability, and pernicious tendency of error.--And then by way of improvement point out that conduct which becomes Christians, when gross errors and unhappy divisions spring up among them.

The principle design of the present discourse is to explain the caution, of the Apostle, in these words, _be not carried about with divers and strange doctrines,_ or to shew the danger of instability in religion, and pernicious tendency of error.