Now, in opposition to this doctrine, (though to oppose it has something of the air of fighting a shadow,) I should first observe, that it seems false and, secondly, that if it were only doubtful, it could answer no good end to teach it. In the first place, it seems to be false. This one should think, might sufficiently appear from a knowledge of ourselves, which must be very superficial, if it do not convince us, that we are sinful creatures that the best of us have much to answer for at all times, either in thought, word, or deed and very little positive goodness to balance against so much sin. - The falsehood of this doctrine appears farther from the nature of a state of trial, in which the Scriptures suppose all mankind to be placed. The Christian life is represented as a state of continual warfare, in which we are instructed to put on the whole armour of God and to be always wrestling against our spiritual enemies. It would be endless to quote all the passages of Scripture that excite us to constant care and watchfulness. These rules are given to all without restriction; while the gospel promises happiness to those only who endure to the end. The The falsehood of this doctrine appears from fact, as well as from reasoning. We have examples of some of the greatest Scriptural characters betrayed into sin- Moses David - St. Peter and many others. St. Paul speaks of himself as under a possibility of being a castaway. And shall the modern professor suppose himself. more infallible than all these eminent characters? Can he hear undismayed the text, pronouncing, Let him that thinketh he standeth, take heed lest he fall, and not be terrified at his own presumption? But, says the maintainer of this opinion, there is no contradicting a plain declaration of Scripture. St. John expressly says, that whosoever is born of God doth not commit sin. Surely not, while he continues to be born of God- that is, while he is under the influence of religion. But it does not follow, that he cannot commit sin, when he is not born of God — that is, when he is not under the influence of religion. - Or, if that explanation be not satisfactory, the text certainly admits an explanation from that common mode of speaking among the Jews, of putting the impossibility of a thing for the improbability of it. So that, when it is said, whosoever A A 3 whosoever is born of God cannot commit sin, nothing may be meant, but that it is improbable. If neither of these explanations please, and the literal sense is still insisted on, we may oppose it with other texts which speak a language directly opposite. St. John tells us, that if we say we have no sin, we deceive ourselves, and the truth is not in us. In this passage, the apostle not only asserts, that no man is free from sin; but, by using the first person plural, seems to unite himself with sinners. The same apostle tells us, that the whole world lieth in wickedness. And again, that in many things we offend all. And if these texts are not sufficient, we could follow them with numberless others, which, either directly or by fair implication, say the same thing. -Lastly, the very words of this text itself seem to militate against the conclusion drawn from it. Whosoever is born of God, doth not commit sin, for his seed remaineth in him—that is, because he perseveres in the true faith. But if his seed doth not remain in him—that is, if he gives up his faith, he certainly is not born of God, but is in a capacity to commit sin. More than enough, I think, has been said, to show the doctrine of attainable perfection to be false. false. But if this be not allowed, it must surely be granted, that enough has been said to prove it to be doubtful. In this case it will follow, secondly, that it can answer no good end to advance it. A good end it cannot answer, for it certainly cannot make a man safer than he was before. He will not pretend to say, he shall be judged by his own opinion. It was more at least than St. Paul would venture to affirm. On the whole, it seems to be a doctrine only calculated to swell a man with pride and selfconsequence to put him off his guard, and to stop all his farther pursuits of improvement. If he really believe he cannot sin, what need he require more? A careless life is just as effectual as the most attentive one. XXII. Philipp. ii. 3. In lowliness of mind, let each esteem other better than themselves. If we take this precept literally, it plainly leads into absurdity. He who feels he endeavours to live a conscientious life, cannot but think himself better than he whom he sees living in an openly irreligious manner. The precept, therefore, must be limited. It was given by the apostle to his Philippian converts - that is, to people whom we may suppose to have been well-disposed Christians, and all equally, at least in appearance, regular in their lives. Still, however, notwithstanding this outward appearance of equality, there might be great difference in their hearts and as the heart is the seat of religion, there was still room for one man to be more religious than another. But, |