Part 30

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.

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.

_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 idea that 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. These _false teachers_ had greatly corrupted the Gospel. Many were deluded by them. And _various strange_ doctrines or notions about meats and drinks were adopted. And the Jewish converts to Christianity were tossed to and fro with them: Were _carried 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 the _first principles_ of the Oracles of God. _Be not carried about with divers and strange doctrines._ He wished to have them STABLE and FIRM in their principles: never to listen to the various strange notions, which any should attempt to diffuse among them. _The divers and strange doctrines_ against 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. The _strange doctrines_ were principles contrary to what he taught and preached--contrary to the true doctrines of Christ. He calls them _strange_ because unknown to the Gospel, not contained in the word of God, and not preached by him. And they were _strange_ too because contrary to the obvious dictates of reason. All unreasonable and absurd tenets in religion, may then fitly be termed _strange._ And they are _divers_; 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 diffused by corrupt writings and corrupt men, under the venerable name of _preachers_ of 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 of _Reuben_ is _unstable 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 doctrines_ is 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, the professed 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 the _sleight of men_ and _cunning craftiness whereby thy lie in wait to deceive._--As there are _true,_ so there are _false,_ and as there are _sound,_ so there are _unsound_ or 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 into error 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 human mind.[1]----