that the law and gospel require perfect holiness; that it is, therefore, the duty of saints to be perfectly holy; that they are repeatedly called perfect by the inspired writers; and that promises of sanctification are made, on the condition of a living and unwavering faith.

Now it is plain, in the light of the preceding discourse, where lies the error of these perfectionists-Not in supposing that it is the duty of saints to be perfect, or that they sometimes are perfect; but in supposing that they may and do arrive at a state of perfect holiness, in this life; which obliges them to pass by, or explain away all those passages of Scripture, which represent the best of saints as having much sin, and as constantly needing the pardoning mercy of God.

This error of the perfectionists, evidently arose from not making the proper and necessary distinction, between perfectly holy exercises and a state of perfect holiness. There is no imperfection in holiness; but every holy exercise of the saint, is an instance of that 'perfect love, which casteth out fear' whilst, at the same time, there is not a just man upon earth, that doeth good and sinneth not' the best of saints need to pray daily, "Forgive us our debts, as we forgive our debtors" and if any presume to say 'they have no sin, they deceive themselves, and the truth is not in them.

6. If it is the duty of Christians to be perfect; then they may not plead their imperfection as an excuse for their neglect of duty, or practice of evil - for their sins of omission or commission. Some professing Christians, when admonished of their neglect of duty, or commission of sin, are prone to plead, in extenuation, if not in justification of their conduct, "We are all imperfect creatures

we are sanctified but in part the best saint carries about with him, a body of sin and death, and when he would do good, evil is present." All very true; but no excuse for neglecting duty and disobeying God. The imperfection of saints so far from being their excuse-is their crime. All their criminality consists in their moral imperfection, which is nothing else but an evil heart, which departs from the living God,' and is total enmity against him. It is the incumbent duty of all Christians, to live always in the exercise of perfect love to God and man; and they would always live so, if their hearts were not, at times, just like the carnal selfish hearts of impenitent sinners. And if Christians were always in the exercise of perfect love, they would neither neglect duty nor commit sin, but would have respect unto all the precepts and prohibitions of the word of God;' for "love is the fulfilling of the law."

Christians are without excuse for their short-comings in duty, as well as for their overt acts of transgression. They ought to condemn and loathe themselves for not being 'perfect, as their father in heaven:' and those nominal Christians, who do not feel bound in duty to be thus perfect, or who are disposed to plead their imperfection in excuse for their sins, have reason to fear, that they are strangers to the love of God, and have never 'passed from death unto life.'

7. It is necessary to be perfect, in order to be saved. Repentance, faith, submission, and every other grace, to which a promise of divine favor is annexed, includes love to God; but those who have any love to God, love him, as his law requires, with all the heart, and are perfect in love. It is sometimes said, that a spark of grace will never be

:

lost. Very true and it is equally true, that wherever there is a spark of grace, there is that perfect love that casteth out fear.' There is no compliance with the terms of the gospel, without supreme love to God, and reconciliation to his character, law and government. The law and the gospel are equally high in their demands; the difference between them is, that the law pronounces the curse for one transgression; whereas the gospel makes provision for the pardon of many offences, through the atonement of Christ. Hence,

8. This subject teaches what direction to give inquiring sinners. As it is the duty of saints to be perfect; so this is equally the duty of sinners. There is but one divine law, which all men are equally under, and equally bound to obey. Some have seemed to suppose, that there are two sorts of duties; the one, which saints are bound to practise, and the other, which sinners are bound to practise. And it has been thought improper to give the same directions to both saints and sinners. It would seem as if some supposed that saints possess mental powers and faculties which sinners do not, or at least have more mental strength or capacity; so that, though saints are able to do all that is required of sinners, sinners are not able to do all that is required of saints. But where was this distinction, between the natural ability of saints, and that of sinners, found? I am confident, not in the bible. The sacred writers address men, indiscriminately, as possessing the same mental powers, and as equally able and equally bound to obey all the commands of God. We never find the least intimation in Scripture, that this duty is proper for saints, and that for sinners. The sacred writers call upon

all men to repent, to believe, to love God, to pray, and do every other commanded duty.

It is as easy, therefore, to direct inquiring sinners as inquiring saints. The same directions are proper for both. There is no duty which may not be done with a perfect heart, and no duty that can be done without it.

In conclusion, therefore, let me exhort sinners, in the 'words which the Holy Ghost teacheth,' to 'repent and turn to God-to repent and believe the gospel-to repent and be converted to cleanse their hands and purify their hearts to cease to do evil, and learn to do well '—in a word, to be holy; for God is holy,' angels are holy,

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departed saints are holy, heaven is a holy place, and "" without holiness no man shall see the Lord."

SERMON XIX.

THE OBLIGATION TO GLORIFY GOD.

So that they are without excuse. Because that, when they knew God, they glorified him not as God. - ROMANS I. 20, 21.

THE Roman Christians had been Pagan idolaters. In order to prepare them to receive the doctrines of grace, which the apostle was about to illustrate in this epistle, he reminds them of the depraved state, which they, and all other Pagans, were in, by nature. And lest it should be thought, that this total moral depravity was peculiar to benighted Pagans; he represents the natural state of his

own favored nation, the Jews, as no better: "What, then; are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin."

What is said, in the text, respecting unsanctified men, in the Pagan world, is true of all mankind, in their natural state: "So that they are without excuse. Because that, when they knew God, they glorified him not as God." All men, notwithstanding their native depravity, are capable of knowing the existence and character of God; but they will not glorify him as God. This, however, is their duty; for the neglect of which, they are inexcusable. We may, therefore, lay it down as an important, practical truth, sanctioned by the apostle, that as soon as men know God, they are under obligation to glorify him as God.

To Illustrate this truth, I purpose to show,

I. What it is to know God, in the sense of the text.
II. What it is to glorify him as God. And,

III. That as soon as men know God, they are bound to glorify him as God.

I. I am to show, what it is to know God, in the sense of the text.

There are two kinds of knowledge of the Supreme Being, mentioned in sacred Scripture; the one peculiar to saints, the other common to them, and to sinners. In the literal and proper sense, all mankind — let their hearts and characters be as they may-are equally capable of knowing God. To know God, in this sense, is to see evidence of his existence, and to have some just and true ideas of his attributes and character. Of this, all creatures are capable, who possess the faculties of