either that there was inward corruption in our Lord, or that the fervant can be as his Mafter, and confequently incorrupt. I have not enumerated the various contradictory pofitions, into which they have been betrayed by their zeal for this doctrine, at one time attributing to it properties, which at another they have been compelled to qualify or to deny. I have not mentioned the feeming inconfiftency of the Founder of Methodifm, who had long patronifed the doctrine, who had thown on every occafion the moft decided partiality to those who profeffed it, and who for many years feldom preached a fermon without largely infifting on it, and yet never could be perfuaded to profefs it himself. I have not commented on the unfcriptural diftinction, which it introduces, between common and accepted believers; between thofe of a lower, and those of a more favoured, clafs . I have not brought forward to view the language of presumption, held by the Perfectionist, affirming himself to have no temper contrary to love, no defire "contrary to the will of God" to be "quite "free from evil propenfities, pride, and irre 66 z Enthufiafm of Methodists, &c. vol. i. p. 45, 47. * See Welley's Account, &c. p. 21. and the notes, Hampfon's Life of Wesley, vol. iii. p. 56. < Ibid. p. 55. Wenley's Journals, N°. XV. p. 35. 66 "gular paffions, and never during a long feries "of years to have loft that fanctification for a moment;" to be faved not only from the guilt, but alfo from the defert, of punishment'. I have not contrafted with this the language of humility, wherein the moft pious and virtuous men have been accustomed to acknowledge their own imperfection. I have not dwelt upon the language, wherein St. John, and the other Apostles, and all the facred writers defcribe the Chriftian course as a continual growing in grace, and uniformly fpeak of men, even of the most perfect, as guilty of occafional fins. I have not adverted to the conceffion of the advocates of the doctrine, that the perfection for which they contend was not enjoyed by the generality of believers before them, nor by those to whom St. Paul wrote his epifles, nor by St. Paul himself, when his former epiftles were written. I have not laid before you inftances of thofe frailties, not to mention those more grievous fins, which have ftained the purity of fuch as the Scriptures hold up to our imitation, as the moft juft and the most perfect men. Nor have I enlarged on the concurrent teftimony of Prophets and Apoftles, • Methodist Magazine, Jan. 1803. See Outram's Extracts, p. 18. f Welley's Sermons, vol. i. p. 220, 221. • Wefley's Account of Chriftian Perfection, p. 31. and on the general tenor of the Old and New Teftaments, which reprefent the facrifice of Chrift as neceffary to every man, not only to purify him from original corruption, but also to make continual atonement for actual fins. Each of these topics would fupply an ample field for difcuffion: I fhall be fatisfied however with having thus curforily fuggefted them to your minds, trufting that the previous remarks will have been fufficient to fhow the fallacy of an opinion peculiar to a comparatively fall body of Chriftians, and novel as it is peculiar. I call it a novel doctrine; for fuch I apprehend it to be amongst us, although in former ages it has not been without its advocates. "The "Montanifts," as Bifhop Lavington has re-. marked in the words of the Hiftorian of that fect, "took themselves to be perfect":" and the learned Barrow obferves, that "there have in"deed been fects of men, fuch as the Nova"tians, and the Pelagians, who have pretended "to perfection and purity: but thefe men," (continues that powerful and copious divine in terms of animadverfion, well deferving the attention of the modern Perfectionist,)" But "these men, one would think, did never read "the Scripture; did never confult experience; Enthufiafm of Methodists and Papifts compared, vol. L p. 6. See alfo Outram's Extracts, p. 9. "did never reflect on their minds; did never compare their practice with their duty; had no confcience at all, or a very blind and ftu 66 66 pid one. Who can fay, I have made my "heart clean, I am pure from fin, was a quef❝tion of Solomon, to which he thought no "man could anfwer affirmatively of himfelf. 66 66 If I juftify myself, my own mouth fhall con"demn me; if I fay, I am perfect, it fhall prove me perverfe, was the affeveration of "that perfon, whofe virtue had undergone the “feverest trials. In many things we offend all; was the confeffion of an Apostle, in the name ❝of the wifeft and beft meni." It will be elucidating by a beautiful example the fcriptural notions of affurance and perfection; of perfection, to which the Chriftian is daily drawing more near, and of affurance not vouchfafed unto him until the clofe of his mortal life; if I call to your recollection the laft moments of a "most learned, moft humble " and holy man," a man of faintlike and ароftolical fimplicity. "I have lived," faid he, "to "fee this world is made up of perturbations, " and I have been long preparing to leave "it, and gathering comfort for the dreadful " hour of making my account with God, which "I now apprehend to be near. And though Barrow's Works, vol. iii. p. 239. "I have by his grace loved him in my youth, "and feared him in mine age, and laboured to "have a confcience void of offence to him and "to all men; yet, if thou, O Lord, be extreme "to mark what I have done amifs, who can "abide it? And therefore where I have failed, "Lord, fhow mercy to me: for I plead not 66 my righteousness, but the forgiveness of my "unrighteoufnefs, for his merits who died to "purchase a pardon for penitent finners. And "fince I owe thee a death, Lord, let it not be "terrible, and then take thine own time: I "fubmit to it! Let not mine, O Lord, but let "thy will be done! With which expreffion," adds his biographer," he fell into a dangerous "flumber, dangerous as to his recovery; yet "recover he did, but it was only to speak "these few words: God hath heard my daily 66 petitions; for I am at peace with all men, "and he is at peace with me; from which "bleffed affurance I feel that inward joy, "which this world can neither give nor take " from me. More he would have spoken; but "his fpirits failed him; and after a short con"flict between nature and death, a quiet figh 66 put a period to his last breath, and so he fell asleep." Such were the dying fentiments of a man, whom his biographer characterizes by great learning, remarkable meeknefs, godly fimpli |