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.