Now, of course it is plain, that even the best of men are full of imperfections and failings; so far is undeniable. But, consider, by nature we are in a state of death. Now, is this the state of our hearts under the Gospel? Surely not; for, while "to be carnally minded is death," "to be spiritually minded is life and peace." I mean, that the state of salvation in which we stand is not one in which "our righteousnesses are" what the prophet calls "filthy rags," but one in which we can help sinning unto death,—can help sinning in the way men do sin when left in a state of nature. If we do so sin, we cease to be in that state of salvation; we fall back into a state resembling our original state of wrath, and must pass back again from wrath to grace (if it be so), as we best may, in such ways as God has appointed: whereas it is not an uncommon notion at this time, that a man may be an habitual sinner, and yet be in a state of salvation, and in the kingdom of grace.

And this doctrine many more persons hold than think they do; not in words, but in heart. They think that faith is all in all; that faith, if they have it, blots out their sins as fast as they commit them. They sin in distinct acts in the morning,—their faith wipes all out; at noon,—their faith still avails; and in the evening,—still the same. Or they remain contentedly in sinful habits or practices, under the dominion of sin, not warring against it, in ignorance what is sin and what is not; and they think that the only business of a Christian is, not to be holy, but to have faith, and to think and speak of Christ; and thus, perhaps, they are really living, whether by habit or by act, in extortion, avarice, envy, rebellious pride, self-indulgence, or worldliness, and neither know nor care to know it.

If they sin in habits, they are not aware of these at all; if by acts, instead of viewing them one and all together, they take them one by one, and set their faith against each separate act. So far has this been carried, that some men of name in the world have, before now, laid it down as a great and high principle, that there is no mortal sin but one, and that is want of faith; and have hereby meant, not that he who commits mortal sin cannot be said to have faith, but that he who has faith cannot be said to commit mortal sin; or, to speak more clearly, they have, in fact, defined a state of salvation to be nothing more or less than a state in which our sins are forgiven; a state of mere acceptance, not of substantial holiness.

Persons who hold these opinions, consider that the great difference between a state of nature and a state of salvation is, that, in a state of nature when we sin, we are not forgiven (which is true); but that, in a state of salvation, when we sin, our sins are forgiven us, because we are in that state. On the other hand, I would maintain from scripture, that a state of salvation is so far from being a state in which sins of every kind are forgiven, that it is a state in which there are not sins of every kind to forgive; and that, if a man commit them, so far from being forgiven by his state, he falls at once from his state by committing them; so far from being justified by faith, he, for that very reason, has not faith whereby to justify him. I say, our state of grace is a state of holiness; not one in which we may be pardoned, but in which we are obedient. He who acts unworthily of it, is not sheltered by it, but forfeits it. It is a state in which power is given us to act rightly, and therefore punishment falls on us if we act wrongly.

PPS 5/13