DISCOURSE XIX.
Sinless perfection unattainable in this Life.
1 JOHN i. 8.
If we say that we have no sin, we deceive ourselves, and the truth is not in us.
The great foundation-principles of the Christian Religion are so plain in themselves, that it would be natural to conclude, that none who admit its reality, could be found who should be able either to controvert or deny them. For the principles of Christian doctrine, which are really necessary to salvation, are not only few in number, but most clearly revealed, and repeatedly urged. To these the Apostle refers when he says.—For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the Oracles of God. These first principles of the Oracles of God are the truths, which are obviously essential to the very existence of all Religion. There are, according to the Apostle, what may be termed with strict propriety the first principles of the Oracles of God. These may be easily comprehended by all, who pay any due attention to the important subject of Religion.—Every art indeed or science has, and must of necessity have what may be pertinently termed first principles, on which all the rest are built, and from which they flow. These must be clearly understood, before we can arrive at any considerable degree of excellence. No where is this more eminently the case, than in the science of Religion, the most valuable and interesting of all the subjects, to which mankind ever paid their attention, or which they were ever called, in duty, to examine. But on no subject, however, through the depravation of the moral powers of the soul, are they so liable to fall into pernicious errors. Such, it is conceived, is the notion that a sinless perfection is attainable in the present state of being.
The words now read, and selected for present meditation, most expressly declare that no one since the fall ever reached, or can in this life reach such a state, in which he can with truth say, that he commits no sin in thought, word, or deed. If we say that we have no sin, we deceive ourselves and the truth is not in us. To say that we have no sin, is to say that we do not offend in heart or conduct against God or his law; against the Saviour of the world or his Gospel; against our duty to our neighbour or ourselves. To say that we have no sin, is to say that we are entirely free from any remains of corrupt nature, any evil passion or propensity, and totally pure as the angels of God in heaven, according to the measure of our rational powers and faculties.—Now if we say this, we deceive ourselves and the truth is not in us. Being puffed up with spiritual pride we are deluded by our own vain imaginations, and the truth is not in us. We are ignorant of the true doctrines of the Gospel. We are building up ourselves with a hope, which will mock and disappoint us, in the end; and when Eternity shall open upon us, we shall find we were far off indeed from sinless perfection.
The Apostle, in the foregoing verses, having said that God is light, that is, a perfectly holy and happy Being, assures us that we cannot have fellowship with him, if we walk in darkness;—and that in order to have communion with God, and an interest in the all-cleansing blood of Jesus Christ, we must walk in the light, the light of truth and duty. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him and walk in darkness, we lie and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ, his son, cleanseth us from all sin. But lest this expression, cleanseth us from all sin, should be perverted, he adds, if we say we have no sin, we deceive ourselves, and the truth is not in us. The blood of Jesus Christ cleanseth us from all sin, as it wholly expiates or washes away the guilt of sin. The good man is justified from all sin, but he is sanctified but in part.—The completeness of our justified state, as Christians, is urged in the next verse. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. But lest this phrase, cleansing us from all unrighteousness, should be misunderstood or misapplied, he immediately subjoins, you are not to conceive that you, when freely and fully pardoned, have no remaining sin in your hearts: If we say that we have not sinned, we make him a liar, and his word is not in us. His word is not in us. We know nothing of divine truth as we ought to know.——
After thus introducing and opening the words—what is proposed
I. Is to prove from scripture, reason, and experience that sinless perfection is not attainable in this world.——And——
II. Then, some objections will be obviated.
I. The first thing intended is to offer the arguments from scripture, reason, and experience, to prove that sinless perfection is not attainable in this life.——
We should naturally conclude that no person, in his right mind, could believe that he himself or others were perfect, wholly free from all remains of sin, if there were any just views of the strictness of the divine law entertained. But there have been found some, in the various ages of the Church, who have professed to have arrived at the state of such exalted goodness as to be as perfect and pure, according to their natural capacities, as the angels of God in heaven.—But most full and express is the word of God in declaring, that there is no such thing as perfection in grace in this world. The passages of divine truth, which declare this, are so plain, that it is astonishing that any one, who hath a real belief in the divinity of the scriptures, should ever be able to persuade himself, that sinless perfection is among the attainments of Christians in this world.—
The text, we conceive, is so express as to be incapable of being construed by the ingenuity of man, or the arts of sophistry, to another meaning. A talent at perverting scripture, which some possess and delight to exercise, frequently surprises us with its efforts; and that is misapplied and distorted, which we should suppose impossible to be misapplied. If we say we have no sin, we deceive ourselves, and the truth is not in us. To say or believe we have no sin, or have attained to a state of perfection in Grace, is to impose upon and delude ourselves:—And that in a very high degree. We deceive ourselves. And not only so, but the truth is not in us. We do not speak the truth, or believe the truth, or know the truth. We misapprehend the nature of Christ’s spiritual Religion, and its plainest and most important doctrines.—Again, if we say we have not sinned, we make him a liar, and his word is not in us. Than this no language can be more strong or peremptory. If we say we have not sinned for any given time, or never have sinned, we are justly chargeable with imputing to the God of truth a falsehood, and his word is not in us—we are destitute of a right knowledge of his law, perfections, word, and will. If any person say he hath not sinned, suppose for one day, week, or month, he makes God a liar, and his divine word is not in him.—The Apostle James perfectly agrees with the beloved disciple on this subject. He remarks thus: For in many things we all offend—we offend all. If this be so, no mere man since the fall, now is, has been, or will be sinlessly holy in this life. No man can be found who doth not offend in many things. No one but daily doth break the divine law in thought, word, and deed. If any one can be produced, who does not offend in many things, then the Apostle James does not speak true. His words are; in many things we offend all. To offend is to do wrong. All then do wrong in many things. St. Paul likewise is most express and full in declaring that there is no sinless perfection on earth. His words are, for we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.—But now we see through a glass darkly; but then face to face, now I know in part; but then shall I know even as also I am known. Here we are told the present state is an imperfect state, and that the future in heaven is a perfect state, perfect in knowledge, in holiness, in all that is excellent. The Apostle carefully distinguishes the present and future state of the good man. On earth his knowledge is low, small, and defective; in heaven it will be full, glorious, and perfect.
In the old Testament the same doctrine is explicitly revealed. Both the old and new-Testament speak one and the same doctrine, and both rest on the same divine authority. Eccle. vii. 20. For there is not a just man upon earth that doeth good and sinneth not. Not one man on earth is there, who is perfect in goodness. No person is shielded with the armour of Virtue, as never to transgress any moral rule. No one perfect in piety and morality can be produced or ever could.—For, 2 Chron. vi. 36, there is no man which sinneth not. How full and positive are these words! Sinless holiness, then, is never found on the earth, in a mere man, since the original defection from God. It is a plant which grows not in these climates of sin, sorrow, and pain, disappointments, and burdens. It is only found in the peaceful regions of heaven. I have seen an end, says David, of all perfection, but thy commandment is exceeding broad.—Job says, that our barely attempting to justify ourselves, and only professing to be perfect is a full proof of our perverseness, and sinful pride and ignorance. If I justify myself, my own mouth shall condemn me: If I say I am perfect, it shall also prove me perverse.—Thus full is the word of God in declaring that sinless perfection is unattainable in this life.
2dly. We argue that sinless perfection is unattainable in this life, from the purity, spirituality, and extent of the divine law. Suppose any man, in his high ideas of himself, would pervert and misconstrue all the plain and direct scriptures now cited to prove that sinless holiness is not among the attainments of the most eminently pious and virtuous characters, still if he had any just knowledge of the divine law, of its strictness—of its demands, and of its spirituality, he could not so far deceive himself as to say, he commits, or has no sin. The law of God is holy, just, and good. It is exceedingly broad or strict. It is, like its glorious author, transcendently excellent. It reaches to the inmost recesses of the soul, to all the thoughts, wishes, intentions, purposes, and motions of the heart, as well as to the outward actions of the life. It allows of no evil desire, propensity, or irregular wish or action. It requires all holiness in all kinds and degrees; and expressed in all proper ways to God;—to man;—to self. It requires perfect love to God:—perfect benevolence to man:—and to all beings of a moral nature. And this love is to be acted out, in all its proper ways, in exact measure, proportion, and perfection. It calls upon us to be as perfect in our measure as our father who is in heaven is perfect. Be ye therefore perfect even as your Father which is in heaven is perfect.
The law of God cannot but be perfect, and demand of us perfection; full and entire conformity to it, in heart, in word, in deed.——Can any one pretend to have this perfection? No person can pretend to have, who hath any just sense either of himself, or of the pure nature and strictness of the divine law. He who says that he conforms perfectly to this law, in heart, speech, and behaviour, must be considered as ignorant of the very nature and strictness of the divine law, and of what perfect conformity to it means.
3dly. The nature of God and his glorious attributes, prove to a demonstration the folly and presumption of any professions of, or pretences to, a perfect conformity to his will, and moral glories. Sinless holiness is being entirely, fully, and perfectly conformed to the divine will and moral character of God. It is having no wrong ideas of him—his law—character—attributes—word—glories—and ways: no wrong ideas of Jesus or the Gospel: or any of its duties—precepts—calls—offers—doctrines—and ordinances. And in addition to all this; having a full belief of, and perfect conformity in heart and life to them all. For example, as high, and exalted, and reverential thoughts of God, of his majesty and glory, as we ought to have: as much love to, fear and reverence of, trust in, and dependence on God as we ought to have:—as much love to the Redeemer, reliance on his atonement, and gratitude for his grace, as we ought to have. But, my brethren, who alas! has a deep sense enough of so much as one duty—one moral obligation, one attribute of the Deity—either his wisdom, power, omnipresence, holiness, mercy, or grace, much more of all!—He who says he is perfect, or hath a full, complete and perfect conformity to God, to his glorious moral character—to his will: to his son, his Gospel, in heart, in life, in word, and in thought, is impious and profane, is presumptuous, and ignorant of the very nature of duty and the divine character.——
4thly. Again, the extreme deceitfulness of the human heart, and difficulty of knowing it fully, prove that sinless conformity to the law of God is not among the attainments of Christians in this life. If it be true that the heart is deceitful above all things and desperately wicked, it will follow that no mere man doth perfectly obey the law of God in this life, but daily doth break it in thought, word, and deed. But, says the prophet Jeremiah, the heart is deceitful above all things and desperately wicked, who can know it? I the Lord search the heart, I try the reins, even to give to every man according to his way, and according to the fruit of his doing.—Under a sense of the difficulty and impossibility of fully knowing all our secret sins: David cries out, who can understand his errors, cleanse thou me from secret faults. Does any one perfectly understand all his errors:—all his secret faults:—all the deceitfulness and desperate wickedness of his own heart? If so, the word of God is not true. What vanity, what presumption, what spiritual pride, and ignorance to pretend to know all the windings, and turnings, and deep iniquity of the human heart—and all one’s own most hidden sins; and to be perfectly free from all evil in heart, in life, in conduct and passions! Who dare say he has fully explored the deep mysteries of iniquity—the plague of his own heart?—And that he has as great a sense of the evil of sin, as he ought to have?——
5thly. A further argument to prove that sinless perfection is unattainable in this life, is that it would render null and void, some of the duties and exercises, in which the essence of piety and godliness consists. He who is perfect, must say, if self-consistent, that he knows all duty, every duty, the whole extent of duty in all conditions, in all circumstances whatever. He must also fully know all doctrines, all divine ordinances: that he has, a full and perfect sense of every moral, social, relative, and religious tie; and lives up completely and perfectly to them all. With him is no defect, not even the smallest, in piety or morality. There is no omission of duty. There is no want of fervour and sincerity. There is no deficiency in faith, in repentance, in Godly sorrow for sin, in hope, in Charity, in meekness, in humility, in benevolence, in alms, in justice. There is no corner of the heart but what is completely purged of all deceit, malice, envy and hypocrisy.—We may add,—further, if we have no sin, we need no pardon, no repentance, no Saviour to wash away present guilt, no prayer to God to keep us at present from Satan’s devices. If we have no sin in thought, word, and deed, we can have no mourning over sin at present, and need not seek for renewed forgiveness. But our blessed Master has taught us to pray—forgive us our debts, as we forgive our debtors. But if we have no sin, we have no debts to be forgiven. The perfectly righteous need no repentance. They may be sorry that they were once sinners, but not that they are now vile and unworthy. But the sacrifices of God are a broken and contrite heart; a broken and a contrite spirit, O God thou wilt not despise. If we have no sin, we can offer no such sacrifices. The man who is sinlessly holy may say, “I was once a sinner, but I am not a sinner now. I could once say God be merciful to me a sinner; but now I can say, God be thanked, I am not as other men are, I have no sin.” What impiety, what insufferable spiritual pride in this language! And before any one can feel thus, he must be destitute of all humility, self-abasement, and just sense of God, and of himself.——
6thly. A pretence to sinless perfection is contrary to the experience of saints recorded in scripture. The faith of assurance is attainable in this life. But this is a very different thing from perfection in grace. The good man in the exercise of grace is afraid of being deceived, of mistaking the nature of religion. He sees so much remaining sin, so much depravity, want of more ardent love to God, so many failings in duty, that he wonders how God can pardon him. He feels that he is the chief of sinners, unworthy even to stand before God, and that his holiest duties need to be sprinkled afresh with the all-atoning blood of Jesus, and that he deserves to perish in his sins unpitied. He feels his own unworthiness of eternal life.——The more grace any one has, the more he wishes it to be increased. He hungers and thirsts after righteousness more and more. From day to day, he sees more and more of his sins, their number, their several aggravations, and the extent of the divine law. He never thinks that he hath done enough for God and religion, or can do enough, or now does enough. He rejoices, if he may be honoured, though it be only as the smallest means, of advancing the cause of God in the world, even at the risk of his own reputation, or the scoffs of impiety. He knows that he is bound to love God with all his heart, with all his strength, with all his soul; and his neighbour as himself; and to be wholly conformed to the divine will, and duty: to worship God with all the ardor, purity, and sincerity of which his nature is capable.
So far from having attained perfection, those who have the most grace and the deepest experience of religion, have innumerable sins daily to confess, many failings and deficiencies of duty, cold and dead frames, and much remaining corruption over which to mourn, and of which to repent. And the more holy any are, the more humble will they be, the more sensible of their sins, of their hypocrisy, their want of faith, of love, of hope, and of every grace; and of course the more ready will they be to cry out as St. Paul did, O wretched man that I am who shall deliver me from this body of death! So eminent a Christian as St. Paul was, utterly discarded the notion of sinless holiness being among his attainments. And it is a common opinion that this remarkable man had made higher advances in holiness, and really felt more of the power of Religion than any one that ever lived, or was ever received to heaven from this Apostate world. He says, Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend, that for which I also am apprehended: but this one thing I do, forgetting the things that are behind, and reaching forth toward those things that are before. I press towards the mark for the prize of the high calling of God in Christ Jesus. If so holy a man and distinguished an Apostle, if the best Christian that ever was, peremptorily assert that he hath not reached to perfection, though it were the mark which he had set before him, what presumption in any to pretend to surpass him, and to have attained it! He says of himself, what indeed is true of all good men. For we know that the law is spiritual, but I am carnal sold under sin. For that which I do, I allow not: for what I would, that I do not; but what I hate that do I. I find then a law that when I would do good, evil is present with me. O wretched man that I am, who shall deliver me from the body of this death! Here is remaining sin in St. Paul. There is, with respect to him no such thing as entire freedom from it. He mourns over it. He cries out in bitterness to be freed from it. There was a time, indeed, when he thought he was perfect, but that was in his ignorant pharisaical state. Circumcised, says he, the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law a pharisee. Concerning zeal, persecuting the Church; touching the righteousness of the law, blameless. But after he was converted to christianity, he saw and bewailed his imperfections and remaining sin. When he thought he was perfect, he was a poor deluded, self-boasting, and self-righteous Pharisee.—In the pharisee who went up to the temple to pray, we have an instance of a man who thought himself perfect. But our Lord thought very differently of him. He was a singular instance of self-righteous spirit. Two men went up into the temple to pray: the one a pharisee and the other a publican.—The pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tythes of all that I possess. And the publican stood afar off, and would not so much as lift up his eyes to heaven, but smote upon his breast, saying God be merciful to me a sinner. Here was a man boasting of his perfection: and another who saw, felt, and confessed his sinfulness. God be merciful to me a sinner. Persons of the most knowledge, longest standing and deepest experience in Religion, are the farthest from supposing that they are perfect.——
To all these arguments to disprove the doctrine of the attainableness of sinless perfection in this life, it may be proper to add all the protestant public confessions of faith, wholly disavow the idea. It would be tedious to mention them all.—As a specimen, we appeal to the shorter catechism of the Assembly of Divines at Westminster convened, to draw up a concise confession of faith. In answer to this question “is any man able in this life, perfectly to keep the commandments of God?”—They judiciously and scripturally reply: “no mere man since the fall is able perfectly to keep the commandments of God, but daily doth break them in thought, word, and deed.”—I shall close this branch of the subject with the words of Mr. Mason.
“It is very extraordinary,” says he, “that this sinless perfection is pretended to by persons among whom we should least of all expect to find it; persons of low, narrow, contracted minds; who discover very little of the genuine spirit of the Gospel, humility, meekness, and charity; and then seem never once to suspect themselves capable of any such thing as spiritual pride, false zeal, and heart-delusion.—But these pretences to sinless holiness carry in them so much ignorance, rashness, presumption, and secret pride that they contradict themselves, and evidently demonstrate the falsehood of what they assert; unless it can be proved, that there is nothing sinful in those forementioned principles and dispositions, from whence they evidently spring.—So that he who says he has no sin, not only maketh God, but maketh himself a liar. And such a palpable extravagance as this, must needs throw a great discredit and strong suspicion upon any that espouse it.”
II. The second thing proposed, was to remove some objections or cavils, which have been raised on this subject.—The objector does not fail to remind us that the scripture often speaks of, or mentions the words, Perfect and Perfection. In reply we grant it, and remark that it uses them in three senses; or that there are three sorts of perfection—absolute, indefective, and relative or moral. The first is particular to God, the second to angels and saints in heaven, and the third is possessed by good men on earth.—How unfounded all claims to the second sort of perfection, that is, sinless holiness, are, we have largely considered. The third or last kind of perfection, usually termed relative or moral, is a gracious sincerity. And this is all the perfection attainable in this present world. The faith of assurance is the highest attainment of christians on earth. And but few comparatively arrive at this. How happy those who have! To attain this, every exertion should be made.—In the last sense of the word perfect or perfection, good men in scripture are said to be perfect: that is, sincere upright men, free from hypocrisy. Thus Job and others are called perfect men.—Mark the perfect man, and behold the upright, for the end of that man is peace. Here the perfect man is the upright man. That the man of God, says the Apostle, may be perfect; not sinlessly holy, but furnished to all duty.—All may know very easily that the word perfect, when applied to pious believers or righteous men, is used for gracious sincerity.—Scripture must expound itself; it is its own best expositor.——
2dly. But says the objector, the Apostle John, declares, that he that is born of God, cannot sin, for the seed of God remaineth in him. The meaning of this evidently is, that those who are born of God, do not, and cannot sin and live as others do allowedly, habitually and with such strength of heart. On the other hand, they mourn over sin, hate it, and lament all remains of it in themselves and others.
3dly. The pleader for sinless holiness in this life, quotes Rom. vi. 7. For he that is dead, is freed from sin. What St. Paul means, he himself tells us in verse 14—for sin shall not have dominion over you. If then we will permit the Apostle to be his own interpreter, we cannot mistake his meaning. Verse 12. He says, let not sin reign in your mortal bodies, that ye should obey it, in the lusts thereof. Here he most plainly informs us that by being freed from sin, he means freedom from its reigning power, and from its guilt. Every true believer is freed from its reigning power, and its condemning guilt. For there is no condemnation to them that are in Christ Jesus. The believer is justified and accepted of God on account of the Mediator’s righteousness, and shall never come into condemnation. He receives the son of God as his only Saviour, his teaching prophet, atoning priest, and ruling king. Being sanctified by the power of divine grace he gives himself up to the duties of a holy life. Trusting for pardon to the merits of his Redeemer, he imitates him in all his imitable perfections.—There is, upon the whole no plea for the attainableness of sinless perfection in this life, either from scripture or experience, which has any solid foundation.
We shall now make some improvement of this important subject.—And the first remark is that every thing, in the word of God, and in the frame of nature, conspire to show us that this is a state of trial and probation, and was never designed, in divine wisdom, to be a state of perfection and retribution. Perfection and unsinning obedience do not seem to comport with a state of probation or trial. A probationary state always presupposes, and is introductory to a retribution state. Every thing around us indicates an imperfect and fallen condition. All the calls, warnings, invitations, counsels, exhortations, promises of assisting grace—and even the Gospel-plan of life and peace itself, clearly demonstrate that this is not a state of unsinning obedience. Imperfection, in legible characters, is written on all human beings, on all the works and ways of man; on every duty and virtue. The eye sees nothing perfect around us.—Sorrow, pain, losses, distress—and groans are the lot of man. These denote imperfections of virtue—declare guilt, or moral evil.——Jesus of Nazareth alone, the author of our salvation was without sin. He was holy, harmless, undefiled. His Goodness was immaculate. His obedience was indefective. By him sinless holiness was exhibited. For any to pretend to perfection in goodness, is in this respect, to claim equality with him.—Again—
2ndly. We observe, for the improvement of the subject, that though sinless holiness be not attainable in this life, yet all, without exception, ought to make it the mark, at which they should aim. The question is not, whether the divine law require of man complete or perfect conformity to its precepts in heart and life. This we believe. The divine law cannot abate in its demands, or be less strict. It changes not.—The question is not, whether it be wrong in us, to fall short of duty in any one instance or respect. This is allowed. All defect in moral goodness is criminal, or involves blame. Neither is the question, whether all men should aim at sinless holiness or seek for it. But whether any attain to it, in this life? We contend that none do. We have offered our reasons. We trust they will satisfy all impartial enquirers after truth.
But we are not to sit down easy in our religious pursuits, or content ourselves with low measures of grace, or be remiss and negligent, because sinless perfection is unattainable, because this is an imperfect world, or because all have failings, infirmities and a mixture of sin in every duty. This would be an awful abuse, and horrible perversion of the doctrine: would bespeak a very depraved mind.—On the other hand, this subject, and all the word of God teach us to press forward in our Christian course, as those who run in a race: to strive to excel in piety, in every grace, and every moral duty, as those who are engaged in a warfare:—to have constantly in our eyes the example of the Redeemer, and the end of our faith, the glorious prize to be at last enjoyed. We are to forget the things that are behind, and reach forth toward those that are before: to rest in no attainments, which we may think we have already reached, either in piety or morality, either in love to God or man, either christian graces or moral Virtues.—We are to go on from strength to strength—from one degree of grace to another—from step to step in the way of righteousness.—We are to give all diligence to make our Calling and Election sure: to be found of God in peace at last. We are to add to our faith, virtue; to virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, brotherly kindness; and to brotherly kindness, Charity.—We are to increase in all spiritual wisdom, in all christian knowledge and experience, cultivating, in a strict and careful attendance on all the means of grace, public worship and holy ordinances, a higher and higher sense of divine things—of God—of Christ—of the Gospel—of the worth of the soul—of the glory of heaven—of the evil of sin—of the extent of the law—and riches of divine grace, till we all come in the unity of the faith and of the knowledge of God, unto a perfect man, unto the measure of the stature of the fulness of Christ, which will be at death.—In fine, our warmest prayers, our most vigorous endeavours, our highest aim, should be, that we may have a more lively faith—a more deep repentance—a more animated zeal, a more pious frame of heart, and exemplary life.—Amen.