3dly. The pleader for sinless holiness in this life, quotes Rom. vi. 7. For he that is dead, is freed from sin. What St. Paul means, he himself tells us in verse 14—for sin shall not have dominion over you. If then we will permit the Apostle to be his own interpreter, we cannot mistake his meaning. Verse 12. He says, let not sin reign in your mortal bodies, that ye should obey it, in the lusts thereof. Here he most plainly informs us that by being freed from sin, he means freedom from its reigning power, and from its guilt. Every true believer is freed from its reigning power, and its condemning guilt. For there is no condemnation to them that are in Christ Jesus. The believer is justified and accepted of God on account of the Mediator’s righteousness, and shall never come into condemnation. He receives the son of God as his only Saviour, his teaching prophet, atoning priest, and ruling king. Being sanctified by the power of divine grace he gives himself up to the duties of a holy life. Trusting for pardon to the merits of his Redeemer, he imitates him in all his imitable perfections.—There is, upon the whole no plea for the attainableness of sinless perfection in this life, either from scripture or experience, which has any solid foundation.
We shall now make some improvement of this important subject.—And the first remark is that every thing, in the word of God, and in the frame of nature, conspire to show us that this is a state of trial and probation, and was never designed, in divine wisdom, to be a state of perfection and retribution. Perfection and unsinning obedience do not seem to comport with a state of probation or trial. A probationary state always presupposes, and is introductory to a retribution state. Every thing around us indicates an imperfect and fallen condition. All the calls, warnings, invitations, counsels, exhortations, promises of assisting grace—and even the Gospel-plan of life and peace itself, clearly demonstrate that this is not a state of unsinning obedience. Imperfection, in legible characters, is written on all human beings, on all the works and ways of man; on every duty and virtue. The eye sees nothing perfect around us.—Sorrow, pain, losses, distress—and groans are the lot of man. These denote imperfections of virtue—declare guilt, or moral evil.——Jesus of Nazareth alone, the author of our salvation was without sin. He was holy, harmless, undefiled. His Goodness was immaculate. His obedience was indefective. By him sinless holiness was exhibited. For any to pretend to perfection in goodness, is in this respect, to claim equality with him.—Again—
2ndly. We observe, for the improvement of the subject, that though sinless holiness be not attainable in this life, yet all, without exception, ought to make it the mark, at which they should aim. The question is not, whether the divine law require of man complete or perfect conformity to its precepts in heart and life. This we believe. The divine law cannot abate in its demands, or be less strict. It changes not.—The question is not, whether it be wrong in us, to fall short of duty in any one instance or respect. This is allowed. All defect in moral goodness is criminal, or involves blame. Neither is the question, whether all men should aim at sinless holiness or seek for it. But whether any attain to it, in this life? We contend that none do. We have offered our reasons. We trust they will satisfy all impartial enquirers after truth.
But we are not to sit down easy in our religious pursuits, or content ourselves with low measures of grace, or be remiss and negligent, because sinless perfection is unattainable, because this is an imperfect world, or because all have failings, infirmities and a mixture of sin in every duty. This would be an awful abuse, and horrible perversion of the doctrine: would bespeak a very depraved mind.—On the other hand, this subject, and all the word of God teach us to press forward in our Christian course, as those who run in a race: to strive to excel in piety, in every grace, and every moral duty, as those who are engaged in a warfare:—to have constantly in our eyes the example of the Redeemer, and the end of our faith, the glorious prize to be at last enjoyed. We are to forget the things that are behind, and reach forth toward those that are before: to rest in no attainments, which we may think we have already reached, either in piety or morality, either in love to God or man, either christian graces or moral Virtues.—We are to go on from strength to strength—from one degree of grace to another—from step to step in the way of righteousness.—We are to give all diligence to make our Calling and Election sure: to be found of God in peace at last. We are to add to our faith, virtue; to virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, brotherly kindness; and to brotherly kindness, Charity.—We are to increase in all spiritual wisdom, in all christian knowledge and experience, cultivating, in a strict and careful attendance on all the means of grace, public worship and holy ordinances, a higher and higher sense of divine things—of God—of Christ—of the Gospel—of the worth of the soul—of the glory of heaven—of the evil of sin—of the extent of the law—and riches of divine grace, till we all come in the unity of the faith and of the knowledge of God, unto a perfect man, unto the measure of the stature of the fulness of Christ, which will be at death.—In fine, our warmest prayers, our most vigorous endeavours, our highest aim, should be, that we may have a more lively faith—a more deep repentance—a more animated zeal, a more pious frame of heart, and exemplary life.—Amen.
DISCOURSE XX.
The Apostle’s caution to all Christians—be not carried about with divers and strange doctrines, or the danger of instability, and pernicious tendency of error.
HEBREWS xiii. 9.
Be not carried about with divers and strange doctrines.
One very good proof of the truth and divinity of the scriptures is their laying before us, the proneness of men to imbibe, on the great subject of religion and morals, pernicious principles and dangerous delusions. A more melancholy view of the vices and corruption of human nature can hardly be exhibited, than the avidity with which it admits, and the obstinacy with which it defends errors, when once received. Hence we so often find our Saviour, who perfectly knew what was in man, cautioning his followers against false doctrines and false teachers. In this, as well as in all other respects, the example of their Lord and Master is imitated by the Apostles, who were inspired and commissioned by him. In almost every Letter of theirs to the Churches, gathered and formed by them, are inserted seasonable and solemn cautions against the pernicious influence of errors and dangerous heresies. They likewise direct Christians, in a Church-capacity, which indeed was very necessary, in what manner to treat them. A man that is an heretic after the first and second admonition reject. An heretic is one who imbibes principles totally inconsistent with, and subversive of, the very foundation of the Gospel, and causes divisions and schisms in the body of Christ—the Church. Such an one is to be solemnly admonished by the Church of his destructive principles, and unchristian and divisive practices, a first and second time. And if all the lenient and Christian methods to reclaim him, be ineffectual, and he continue obstinate in his false principles, and endeavours to introduce divisions and strife into the church, after due pains and patience, he is to be rejected from the communion of the faithful.—The Apostle to the christians at Rome, directs them in a Church-capacity to mark and avoid persons who embrace doctrines different from his; and who thereby cause divisions. He is very fervent and affectionate in his address. Now I beseech you Brethren, mark them which cause divisions and offences contrary to the doctrine ye have learned; and avoid them. For they that are such, serve not our Lord Jesus Christ, but their own belly, selfish views and interest, and by good words and fair speeches, deceive the hearts of the simple. They delude the weak and uninformed. Well instructed Christians are seldom led away from sound doctrine. Unstable persons are easily seduced. So are the ignorant who have never improved their opportunities and advantages to furnish their minds with just views of the great and essential doctrines of the Christian Religion. Designing men who cause divisions and offences contrary to the doctrine of Christ, always carry on their purposes, with good words and fair speeches, much subtlety and art, under the disguise of friendship, and great zeal for a more pure religion. They have on sheep’s clothing, though inwardly they are ravening wolves.