Now in oppofition to this doctrine, (though to oppose it has fomething of the air of fighting a fhadow,) I fhould first obferve, that it seems false —and, fecondly, that if it were only doubtful, it could anfwer no good end to teach it.

In the first place, it feems to be false. This one fhould think, might fufficiently appear from a knowledge of ourselves, which must be very fuperficial, if it do not convince us, that we are finful creatures-that the best of us have much to answer for at all times, either in thought, word, or deed and very little pofitive goodness to balance against so much fin.

The falsehood of this doctrine appears farther from the nature of a state of trial, in which the Scriptures fuppofe 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 fpiritual enemies. It would be endlefs to quote all the paffages of Scripture that excite us to conftant care and watchfulness. These rules are given to all without restriction; while the Gospel promises happiness to thofe only who endure to the end.

The

The falfehood of this doctrine appears from fact, as well as from reafoning. We have examples of fome of the greatest Scriptural characters betrayed into fin-Mofes-David-St. Peterand many others. St. Paul fpeaks of himself as under a poffibility of being a caftaway. And fhall the modern profeffor fuppofe himself more infallible than all these eminent characters? Can he hear undifmayed the text, pronouncing, Let him that thinketh be ftandeth, take heed left he fall, and not be terrified at his own presumption?

But fays 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 fin.

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 fin, when he is not born of God—that is, when he is not under the influence of religion. Or, if that explanation be not fatisfactory, the text certainly admits an explanation from that common mode of speaking among the Jews, of putting the impoffibility of a thing for the improbability of it. So that when it is faid, whosoever

A A 3

whofoever is born of God cannot commit fin, nothing may be meant, but that it is improbable.

If neither of these explanations please, and the literal fense is still infifted on, we may oppose it with other texts which speak a language directly opposite. St. John tells us, that if we fay we have no fin, we deceive ourselves, and the truth is not in us. In this paffage, the apostle not only afferts, that no man is free from fin: but by ufing the first perfon plural, feems to unite himself with finners. The fame apostle tells us,

that the whole world lies in wickedness. And again, that in many things we offend all. And if thefe texts are not fufficient, we could follow them with numberless others, which either directly, or by fair implication, fay the fame thing. - Lastly, the very words of this text itself seem to militate against the conclufion drawn from it. Whofoever is born of God, doth not commit fin, for his feed remaineth in him—that is, because he perfeveres in the true faith. But if his feed 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 fin.

More than enough, I think, has been faid, to thew the doctrine of attainable perfection to be false.

But

But if this be not allowed, it must furely be granted, that enough has been faid to prove it to be doubtful. In this case it will follow, fecondly, that it can answer no good end to advance it. — A good end it cannot anfwer, for it certainly cannot make a man fafer than he was before. He will not pretend to fay, 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 fwell a man with pride and self confequence-to put him off his guard, and to ftop all his farther pursuits of improvement. If he really believe he cannot fin, 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.

I'

F we take this precept literally, it plainly leads into abfurdity. He who feels he endeavours to live a confcientious 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 fuppofe 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 feat of religion, there was ftill room for one man to be more religious than another.

But,