5thly. Another proof that the extraordinary gifts and inspiration or miraculous teachings of the holy Ghost, have ceased is, that they would, if continued, defeat their own purpose. They would intirely supersede all study, all learning—all diligence, and pains to understand the Scriptures, or to acquire useful knowledge. They would then befriend an indolent temper and nourish pride and self-conceit. They had not this effect upon the Apostles, but the opposite, because they werepeculiarlyraised up to propagate over the world, a new religion. They had not time to study or learn the various languages of the nations among whom they were sent to preach the Gospel. They had every thing to call forth all their exertions. But we are in a very different situation. And he that hath eyes to see, must know that we are.——Besides, make the supposition, that miracles were constantly repeated, the question is asked, how could we distinguish them from the common stated operations of the laws of nature? If you saw every day the dead raised, as you do the sun rise and set, and heard the dumb speak—or perceived a voice evidently from heaven, how could you know what is a miracle, and what is not? The continuance of the miraculous gifts in the Church, would defeat itself—would bring all things into confusion—would open a door to all vain-conceited, self-opinionated men to do mischief—would render useless the word of God—would take away thechief reasonsfor reading it—would feed pride—would promote self-importance—and be a source of endless contention.—With what important airs would the pretender to immediate inspirationcome forth to mankind, and demand, as a tyrant over their consciences, implicit obedience!
6thly. If persons have thisimmediate inspirationand miraculous teachings of the holy Ghost, they could not be tried by the written word of God. They would be above it—might add to it—and take from it, at will. They might set it wholly aside. The consequence would be the scriptures never could be completed. But we know they are completed. How do we know this? Where is the text which tells us this? How do we know but that there may be morerevelationsfrom God, by dreams—visions—impressions extraordinary upon the mind—by immediate inspiration?—We have clear, full, and undeniable proof, in these remarkable words at the end of scripture.For I testify unto every man that heareth the words of the prophesy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the prophesy of this book, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. He who testifieth these things, saith surely, I come quickly. Amen, even so come Lord Jesus.Here is a plain, proof, that no person since the Canon of scripture was closed, is inspired to reveal to us, or to tell us, by the spirit’s infallible teachings, the will of God. No person therefore has beeninspired immediatelysince the Apostolic age. We may not add to, or take from therevealed willof God. But if any be inspired immediately, or speak as the holy Ghost moves them—if what they deliver, under such supposed inspirationbe immediately handed in to them, both matter and words, as in the case of the Apostles, they may of right add to, or take from the standing revelation of God’s will. And we are as much obliged to hear them, as to hear Moses and the prophets, Christ and the Apostles.
7thly. The scripture declares to us, it is asufficientrule of itself, in all matters of belief and practice. While I plead the intire sufficiency of scripture, I am pleading its honours—I am pleading a most important protestant doctrine against all human additions, supplements, traditions and commandments. It has then every doctrine—every truth—every duty—every promise—every hope—every threatening—every motive—every call which can be needful, or useful to furnish for all good works on earth and happiness in heaven. It has whatever is requisite either for the edification of the saint—the conviction and conversion of the sinner, the benefit of man and glory of God in the way of instruction, direction, exhortation, or command. There is no superfluity or defect in its ordinances, its laws, its prospects, its invitations, its warnings, its offers, and consolations. If it should please the Supreme Being to give us a Revelation at all of his mind and will, and of our duty and obligations; he would give, a full one—a proper one containing nothing redundant,—a sufficient one lacking nothing—one that would, all things taken into view, the state of the world, the nature of man, and his own divine nature, be the best which could be given. We may foolishly object and say it contains too much, or too little—is vague and indefinite in its statement of doctrines—is not worded withlegal precision—is too full of narrative, or too sparing. But we are not competent judges when a divine revelation is just as it should be. We must rest satisfied that God is always guided by infinite wisdom, knowledge, and goodness. It was at his mere sovereign pleasure, whether to vouchsafe a revelation of his will to man, or to leave him to the sole guidance of reason in matters of Religion, and to the fatal effects of his Apostacy. But when he determined upon granting him one, he was bound by his eternal attributes, wisdom, knowledge and goodness to grant one clear, full, and sufficient: to be an infallible guide—to be above all others—and to be always regarded, as the only standard of truth and duty. Would we, then, know who, and what God is—who and what his son, our Saviour is, what our duty is, what the nature of religion is, or any part of it—what doctrines are to be admitted, what the divine ordinances are, we are to consult and hearken to this infallible guide. All controversies are to be decided by it. All schemes of religion to be examined by it. All our consciences to be regulated by it. All our hopes as Christians, all our views and inward exercises—all impressions that may, from time to time, be made upon our minds are to be tried by it.—That it is a sufficient and perfect rule—theprimaryrule by which all spirits, or supposed light are to be tried is plain from the following passages.The law of the Lord is perfect converting the soul: the testimony of the Lord is sure making wise the simple: the statutes of the Lord are right rejoicing the heart: the commandments of the Lord is pure enlightening the eyes: the fear of the Lord is clean enduring forever; the judgments of the Lord are true andrighteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey or the honey-comb.—Thy word is a lamp unto my feet, and a light unto my path.—O how love I thy law, it is my meditation all the day.—How shall a young man cleanse his ways, by taking heed thereunto according to thy word.—If they hear not Moses and the prophets, neither will they be persuaded though one should rise from the dead.—The words that I speak to you, they are life and spirit.—Lord to whom should we go for thou hast the words of eternal life?—And that from a Child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith in Jesus Christ.—All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.—Is it possible for language more fully to declare that the scripture is intirely sufficient for our direction in the way to happiness, or our only infallible guide? That they are so, is likewise evident from their being represented as atreasure,asprecious,assweet,aslight,andglory,and theholyscriptures, and from our being commanded not to make it of none effect by our traditions, and not to add so much as one word to it, or to take one word from it, in the affecting passage cited, under the last argument. Now if the word of God, as we usually term the scriptures, be such a full, sufficient, and perfect guide in things of Religion, in faith and practice, in doctrine and duty, then it will follow that since the canon of scripture was closed, no one man, body of men or person on earth has beendivinely inspiredas the Apostles were immediately, or favoured with the miraculousteachings of the holy Ghost. If we have a full and complete standing Revelation, there can be no need of any miraculous teachings, or immediate inspiration. If we have a guide above the word of God, it must be because that is an imperfect and defective rule. There cannot be two perfect guides, scripture and spirit. One or the other must be superior; be the primary and only infallible guide. They cannot be both equal in authority. If, then, any have the inspiration of the holy Ghost, or only speak as they are moved and impelled or driven thereto, the word of God is made of none effect, is wholly set aside, and is to be understood and interpreted by that spirit. There is then no immediate inspiration of the holy Ghost in this age of Christianity.
8thly. The last argument which will now be mentioned to prove that no person or body of men since the scripture was completed by the Apostle John, in his Apocalypse ever had the immediate inspiration orinfallibleleadings and guidings of the holy Ghost is that we are commanded to try the spirits whether they be of God or not, and from the directions given to Ministers of Christ, to study, meditate, and read, and the frequent descriptions of their qualifications to minister in holy things. We are expressly commanded to try the spirits whether they be of God or not.Beloved, believe not every spirit; but try the spirits whether they be of God, because many false prophets are gone out into the world.We are here forbidden to believe every pretence to an immediate call from God, as a true Gospel-Teacher. For there arefalseprophets. We are not to admit or wish success to every pretender to the honourable work of a Gospel Minister.Why,because many false prophets are gone out into the world.Their object is to deceive and lead people from the truth. By their fruits we are to know them. We, as Christians, are to try them and their doctrines. What rule of trial is given us? There must be aninfallibleone. The very command to try them, necessarily implies that we have a rule, by which to do it, a true, aninfalliblerule. We have so: and that is the written word of God. It will be readily acknowledged by all, it is presumed, thatfalseTeachers andfalseprophets have always been in the world, to perplex and disquiet the minds of God’s people, and to sow discord among brethren. And certainly there is no rule by which to try, detect, and discard such, but the written word. Here we must hold. Here we must build, or we are gone. We have no certain guidewithinus to direct us in the trial of the spirits.——Further, Gospel-ministers are commanded to study—to read—to pray—to be wholly devoted to study—to hold fast to the form of sound words—to oppose error—to be workmen that need not to be ashamed, rightly dividing the word of truth—to give a portion to all in due season:—their qualifications likewise are largely described—they are required to make full proof of their Ministry—to take heed to themselves and their doctrine, that they may as instruments, save themselves and them that hear them. But if they have the miraculous teachings, light, guidance, and immediate inspiration of the holy Ghost, how absurd would all this be! how useless! It would be folly in the extreme.——The conclusion of the whole is that no man, no sect, no Communion of Christians, no body of men, no person male or female, have now, or ever had,since the canon of Scripture was closed, or ever will have to the end of the world, theimmediate inspiration,or miraculous teachings, leadings, and guidance of the holy Ghost, as the Apostles had. Consequently all pretenders to this, are eitherdeceiversordeceived.—It will be sufficient to add here, that in the various ages of the Church, some have risen up with pretences to immediate inspiration, and have unhappily diffused abroad fanaticism and delusion.—It would be easy to mention many instances of a striking nature. But this would swell this discourse to too great a size. Every one who will be at the pains, or has leisure to consult any good ecclesiastical history, will see for himself the follies, the errors, and the blasphemies of such pretenders. While we remark this, we cannot but lament the evil done to the cause of Christianity by them. As a gratification of spiritual pride, man is prone to avow that there subsists between him and the invisible world, a peculiar intimacy, that extraordinarycelestialcommunications are made to him. The ignorant, being fond of what is marvellous, or has the air of being extraordinary, embrace the wild notions broached by pretenders to inspiration, and heedlessly follow them; admire them;—and resort to them, contrary to all reason—and to the tender entreaties of the wise and reflecting. Time has always disproved such claims to miraculous teachings. And the delusions, excited by them, die away. Happy is it for man, that this is the case.——
In the Roman catholic Church, there has been often, among some of its orders, on particular occasions, where interest was greatly concerned, high pretence to miraculous powers.And the common people, in the Roman catholic countries being extremely ignorant, have fully believed in the existence of such powers. But when their pretended miracles have been closely inspected, and critically examined, they have uniformly been discovered to be mere cheat, and imposture. Theman of sinis to be known by lying wonders. The pretence of miraculous powers is a mark of Antichrist. Many of the Romish writers describe with much pomp of language the number and greatness of their miracles. St. Paul speaking of Antichrist, says,Even him whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness.Lying wonders—fictitious miracles characterise the superstition of the Romish Church.
The immediate inspiration of the holy Ghost ceased, when the canon of scripture was closed. But it is generally believed that thepowerof 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 thatdivine inspirationended when the scripture was compleated. I make a distinction betweendivine immediate inspiration,and the other extraordinary gifts of the holy Ghost. And such a distinction, it is apprehended, is founded in reason. It might benecessary 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 themiraculous 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 toimmediate inspirationand aheavenly 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 tothese,to themselves. They are, we know, many texts of scripture which speak of amiraculous faith—of direct inspiration—and of other extraordinaryspiritual 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 makegain.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 hisinspired 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 thespecialdisciples 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 notthus 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 thesanctifying grace,with theextraordinary giftsandmiraculous powersof the holy Ghost. Thegracesof the spirit, and thegiftsof the spirit are altogether different—there werethegiftsin the Apostolic days, where there were not thegraces,or a holy heart and holy life. And in the ordinary ages of the Gospel, where there are nospiritualandholytempers 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 thebest giftsare far short of the least spark ofsanctifying 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, byany miraculous giftsorimmediate 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 beimmediately 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 intothe truthas 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 ArchbishopSecker, 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.”
[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 ArchbishopSecker, 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.”
[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 ArchbishopSecker, 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.”
Sinless perfection unattainable in this Life.
1 JOHNi. 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 Godare 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 proprietythe first principlesof 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 orscience has, and must of necessity have what may be pertinently termedfirst 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 asinless perfectionisattainablein the present state of being.
The words now read, and selected for present meditation, most expressly declare that no one sincethe fallever 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 doctrinesof 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 thatGod is light,that is, a perfectly holy and happy Being, assures us that we cannot have fellowship with him, ifwe walk in darkness;—and that in order to have communion with God, and an interest in the all-cleansing blood of Jesus Christ, we mustwalk 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 speakthe truth,or believethe truth,or knowthe 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. Ifany person sayhe hath not sinned, suppose for one day, week, or month, hemakes God a liar, and hisdivineword is not in him.—The Apostle James perfectly agrees with the beloved disciple on this subject. He remarks thus:For in many thingswe alloffend—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 offendin many things,then the Apostle James does not speak true. His words are;in many things we offend all.To offend isto 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, thatour barely attempting to justify ourselves, and only professing to beperfectis 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 ourfatherwho 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 conformsperfectlyto this law, in heart, speech, and behaviour, must be considered as ignorant of the very nature and strictness of the divine law, and of whatperfectconformity 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 tothem 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, completeand 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?—Andthat 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 nodebtsto 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 sacrificesof 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 doesenough. 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 thehigh 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 wasperfect,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 himselfperfect.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 allthe 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 conciseconfession 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 sayshe has no sin,not only maketh God, but maketh himselfa 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,PerfectandPerfection.In reply we grant it, and remark that it uses them in three senses; or that there are three sorts of perfection—absolute, indefective,andrelativeor moral. Thefirstis particular to God, thesecondto angels and saints in heaven, and thethirdis possessed by good men on earth.—How unfounded all claims to thesecondsort of perfection, that is, sinless holiness, are, we have largely considered. Thethirdor last kind of perfection, usually termedrelativeormoral,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 butfewcomparatively arrive at this. How happy those who have! To attain this, every exertion should be made.—In the last sense of the wordperfectorperfection,good men in scripture are said to beperfect: that is, sincere uprightmen, free from hypocrisy. Thus Job and others are calledperfect men.—Mark the perfect man, and behold the upright, for the end of that man is peace.Here theperfectman is the upright man.That the man of God,says the Apostle, may beperfect; not sinlessly holy, but furnished to all duty.—All may know very easily that the wordperfect,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 doallowedly, habituallyand withsuch 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 sinreignin 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 itsreigningpower, and from its guilt. Every true believer is freed from itsreigningpower, and itscondemning 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 shallnever 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 perfectionin this life, either from scriptureor experience, which has any solid foundation.
We shall now make some improvement of this important subject.—Andthe first remarkis 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 wasimmaculate. 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 inour 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.
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.
HEBREWSxiii. 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 everyLetterof theirs to the Churches, gathered and formed by them, areinserted 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.Anhereticis 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, afirstandsecondtime. 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 tomarkandavoidpersons who embrace doctrines different from his; and whotherebycause 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 viewsandinterest,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 ChristianReligion. Designing men whocause divisions and offencescontrary to the doctrine of Christ, always carry on their purposes, withgood wordsandfair speeches,much subtlety and art, under the disguise of friendship, and great zeal for a more pure religion. They have onsheep’s clothing,though inwardly they areravening 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 bysound doctrineboth 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 doctrineis 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 tobewitchpeople.—O foolish Galatians, who hathbewitchedyou 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 Teachersseduced 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.
The divers and strange doctrines,which the Apostle had in view, in the caution which he gives in the text, no doubt were various false and hurtful errors, which were spread among the Churches gathered and planted by the Apostles, through the insinuations and plausible arts of the Judaizing Teachers. Many of these, half Jews and half Christians, arose, and infested the Churches with the poison of their false notions. Their object in general was to form a coalition between Christianity and Judaism; to have the law of Moses and Gospel of Christ so blended as to form one complex religion. The Jewish converts to Christianity were extremely unwilling to relinquish their own rites and ceremonies. Long was it before they could admit the ideathat their legal rites and sacrifices were merely typical; and of course, were to be wholly abolished, when the Antitype was come. When the substance was come, the shadows were to flee away. The Judaizing teachers strenuously maintained, that the observance of the Mosaic ritual was necessary to salvation. They held that obedience to the law of Moses, as well as faith in Christ, was requisite to our justification before God. Thesefalse teachershad greatly corrupted the Gospel. Many were deluded by them. Andvarious strangedoctrines or notions about meats and drinks were adopted. And the Jewish converts to Christianity were tossed to and fro with them: Werecarried about,or led away with them. The Apostle therefore writes to all the converts from Judaism to Christianity to beware of all notions, which were contrary to the great and essential doctrines of the Gospel, to thefirst principlesof the Oracles of God.Be not carried about with divers and strange doctrines.He wished to have themstableandfirmin their principles: never to listen to the various strange notions, which any should attempt to diffuse among them.The divers and strange doctrinesagainst which the Apostle would have Christians be on their guard, are then all false notions and corrupt principles of Religion: all tenets and opinions however various, or surprisingly absurd they may be, which shall arise in the Church, in any age. Thestrange doctrineswere principles contrary to what he taught and preached—contrary to the true doctrines of Christ. He calls themstrangebecause unknown to the Gospel, not contained in the word of God, and not preached by him. And they werestrangetoo because contrary to the obvious dictatesof reason. All unreasonable and absurd tenets in religion, may then fitly be termedstrange.And they aredivers; many and various. We are then to beware of all the various false principles broached among the several denominations of Christians. Such, at different times, spring up among the respective Communions of Christians. Some ages or periods are more noted for the rise and diffusion of errors and delusions than others. But error, in a greater or less degree, has infected every age, and part of the Christian world. Sometimes, indeed, the pure and strict principles of the Gospel will long obtain among a people. They will have uninterrupted tranquility. The great head of the church shall remarkably smile upon them. The God of Zion shall long bless them. No tempest rages. No clouds overshadow the sky. The truth is professed, and is ably defended. Men of shining talents, and whose zeal for purity of doctrines and worship is equal to their talents are raised up, in happy succession, to oppose error, and to plead the cause of Zion; who are as polished shafts in the quiver of God; and who are honoured as eminent instruments of promoting the truth.—A few years may produce, in the same place or Country, a melancholy reverse. Truth may be greatly opposed. Errors of a very alarming nature may suddenly arise. Zion may be clothed in sackcloth, and be bathed in tears. Public worship may be deserted. Divine ordinances may be denied or disregarded. The Saviour may be disowned, and the interests of morality be languishing. False prophets then come forward; betrayers of the truth are found to multiply where there was the least ground to fear. Error is most widely and extensively diffusedby corrupt writings and corrupt men, under the venerable name ofpreachersof the Gospel, who travel into different and distant parts, with the zeal of pilgrims, and with an engagedness, which if employed in the promotion of truth and pure religion, would work happy effects. An uncommon ardor usually accompanies men, who broach novel tenets, and set out with an intention to disseminate them extensively. Pride and party views aid that ardor. An unwillingness to sink into contempt, and an ambition to keep themselves in countenance produce wonderful exertions. The man, who undertakes to spread errors and delusions feels that his reputation is concerned in his success; every proselyte adds strength:—every advance gives courage. And it is a remark well-founded, that we seldom find fanatics in religion, and the propagators of false principles deficient either in impudence or ardor. Men who have thrown off the strict and pure doctrines, in which they have been educated, or which they have for many years professed, and have denied all religion, or adopted erroneous and false principles, commonly become obstinate and stubborn, self-confident and censorious. Rarely is it known that such are ever reclaimed. They go on waxing worse and worse, till life close, and eternity open upon them. How needful therefore the caution,Be not carried about with divers and strange doctrines!How unhappy to be unstable, in the things of God! How mischievous is the tendency of error!The double minded man is unstable in all his ways.The character ofReubenisunstable as water, thou shalt not excel.Instability will effectually prevent our arriving at any degree of excellence, in any praise-worthy pursuit.If unstable, we can make no proficiency in useful knowledge, or arrive at any high degree of moral Virtue, or religious attainments. Man suffers more by being unstable in his ways than can be easily computed, or than almost any one is aware of. The more important and interesting the things, in which we are engaged, or to which we propose to pay our attention, the more fatal is instability. To be always changing from one thing to another, is the way never to accomplish any thing, at least, to any good purpose. When we consider instability as it respects Religion, the danger of it can hardly be expressed or conceived. He who is unstable in the things of the world is sure to be, in the event, despised; and to sink into wretchedness. Misfortunes and disgrace will attend him. He cannot pass his days with comfort. He must content himself, whatever may be his ambition, with being an unimportant character, and being of little service to the great community of men, unless by being a warning to all with whom he may converse of the ill effects of instability.
But he who is unstable in the things of God, can enjoy no comfort or arrive at any excellence.It is a good thing that the heart be established with grace.Happy is the person who is established, in the principles of grace, and in gracious and holy exercises!To be carried about with divers and strange doctrinesis the way to have no just and true notions of the doctrines of Christ, to lose the advantages of the Gospel, to be instrumental of giving to others false notions of religion, or prejudices against it, and to be in danger of missing of final happiness ourselves. The Apostle had very great anxiety lest Christians, theprofessed converts to Christianity, should be led away from the truth by subtle deceivers.That we,says he, to the Ephesians,henceforth be no more Children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of man, and cunning craftiness whereby they lie in wait to deceive.Children are easily persuaded to change their minds—to adopt new, and lay aside former opinions, without any careful examination, or sufficient reasons. So, many people, who indeed are but Children in knowledge, are tossed to and fro, and carried about with every wind of doctrine. And there are always to be found a plenty of wrong-principled men, who lie in wait to deceive. The Apostle speaks of their insidious arts, and plausible ways of deception in terms remarkably strong: by thesleight of menandcunning craftiness whereby thy lie in wait to deceive.—As there aretrue,so there arefalse,and as there aresound,so there areunsoundor corrupt doctrines. And as we are most diligently to seek and love the one, so we are most cautiously to shun the other. And this is of the greatest importance to us all; and of equal importance to all. All are liable to fall from the truth, or to misapprehend it. There is no moment the Christian can say, “I am free from the danger of falling into error; such error as shall offend God, grieve his people, cause divisions, interrupt the peace of the Church, and wound my own Conscience.” Error is pleasing to the depraved heart of man. Divine truth is unwelcome. Others, great and learned men, after high professions have apostatised—have renounced the right ways of the Lord. “I may, in the holy and righteous Providence of God,” should the Christian say, “be left to fall intoerror and delusion.”Let him that thinketh he standeth take heed lest he fall.The tendency of false principles in Religion is extremely pernicious. All error indeed hath an unhappy effect on the humanmind.[1]——
1. The pernicious tendency of error appears from the influence, which all principles, whether true or false, have on the life and conduct of mankind. That truth has great power and influence upon the human mind, will hardly be denied. Mighty is its force. The powerful influence of divine truth in purifying the affections of the heart, and reforming the life is necessarily implied in these words:Sanctify them by thy truth, thy word is truth.These are the words of our Redeemer himself. And they certainly teach us, that Gospel-truths, or the pure and heavenly doctrines of his religion have a tendency to correct the prejudices, to enlighten the minds, to impress the hearts, and to purify the affections of people. If the happy effects of true doctrines, and the true principles of the Gospel were not great—why are they to be preached—why is there so much said about holding fast the form of sound words—of being sound in the faith—of sound doctrines,—of contending earnestly for the faith once delivered to the saints—of abiding in the doctrine of Christ? On the other hand, if the effect of error be not exceedingly pernicious, why should we be so frequently, and solemnly warned against false teachers—false doctrines—false Christs—against making shipwreck of faith and a good Conscience—and against the danger of all delusion? Some affect to believe in the harmlessness of error; and that all opinions and speculations in religion are of little or no consequence. But if error beharmless—I think it will follow that truth is useless. But did not Jesus of Nazareth, come from God on purpose to reveal the truth?——