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CAUTION AGAINST FALSE DOCTRINES
TRUTH lieth not on the surface, but must be sought after with diligence. This is true in every science; but most of all true in religion. In all other sciences, intellectual powers only are required: in religion, there must be integrity of heart, and a sincere desire to do, as well as to know, the will of God. To other knowledge there is no obstruction from within: if only there be a sufficiency of information and of capacity to comprehend it, truth will make its way into the mind of those who seek it. But to the progress of religious truth there are many obstacles in the heart of man; many prejudices, many passions, many interests present a barrier to obstruct its entrance into the soul: and these must be in a great measure removed, before the light of truth can break through the clouds which intercept its rays. Yet in one respect is religious truth of easier attainment than any other: for to the acquisition of it great intellectual powers are not necessary: nor is general erudition necessary. All that is wanting is, a humble, teachable spirit, that will seek instruction from God, and receive with child-like simplicity all that God has spoken in his word. Such an one, provided he seek with diligence, and with a determination of heart to fulfil the will of God as far as he can learn it, will assuredly be guided into all truth. But that very simplicity of mind which is necessary to the attainment of truth, subjects a person, if he be not much upon his guard, to be imposed upon by those, who, “by good works and fair speeches, deceive the hearts of the simple.” Against such teachers St. Paul felt it necessary to caution his converts frequently [Note: Rom_16:17-18.]; since, though agents only of the prince of darkness, they put on the appearance of angels of light [Note: 2Co_11:13-15.]. Against such he here cautions the Hebrew Christians, entreating them to bear in mind what they had been taught by those who had been over them in the Lord, and not to suffer themselves to be turned aside from the truth which they had received.
In the words here addressed to them, we see,
I. A caution given—
There were, even in the apostolic age, “many vain-talkers and deceivers, and especially amongst the circumcision, who by their subtle disputations subverted whole houses [Note: Tit_1:10-11.],” and “caused the way of truth to be evil spoken of [Note: 2Pe_2:1-3.].” In this day likewise there are not wanting teachers of a similar description, who bring forward some favourite notions of their own, “in order to draw away disciples after them [Note: Act_20:29-30.].” Against these we must at all times be on our guard, lest at any time we be “carried away,”
1. By legal doctrines—
[It was against these more particularly that the Apostle here cautioned the Hebrews. The great scope of his epistle was to shew, that the rites and ceremonies, on which the Jews laid so great a stress, were abrogated, and superseded by a better dispensation. And the strange doctrines hinted at in the text are put in immediate connexion with “meats, (such as were enjoined or prohibited under the Mosaic dispensation,) which had not profited those who had been occupied therein.” To such an extent were the ceremonies of the law insisted on by some, that they affirmed that no one could be saved without a strict observance of them [Note: Act_15:1. Col_2:16.]. Thus they perverted the Gospel of Christ, by uniting with the blood of Christ another ground of dependence for our justification before God [Note: Gal_1:7.].
And though Judaism is not now insisted on as it then was, there is the same disposition in men to combine something of their own with faith in Christ, as a joint ground of their hope. Men are still as averse as ever to a free salvation that is all of grace. They would have it to be in some measure “of works;” not aware, that it must be wholly either of works, or of grace [Note: Rom_4:4; Rom_11:6.]: they do not see that the very instant any works of ours are admitted as meriting salvation, either in whole or in part, salvation is no more of grace, and man has to all eternity a ground of boasting before God [Note: Rom_3:27.].
Be on your guard then that you be not carried away by such legal statements as too commonly prevail even in the present enlightened age: for it is not necessary to go to Papists in order to hear such doctrines: they are still heard amongst us, notwithstanding this error formed the chief ground of our separation from the Church of Rome, and of our protesting against their fatal heresies. But know, that, if you add any thing to the work of Christ as a joint ground of your hope, you make void the Gospel of Christ, and must inevitably and eternally perish [Note: Rom_9:30-33 and Gal_5:2; Gal_5:4.].]
2. By Antinomian doctrines—
[To these also there is a reference in the preceding context. Many converts, and especially from amongst the Gentiles, had but very imperfect views of that holiness which the Gospel enjoins. The great degree of criminality which attaches to fornication and adultery, was, through the influence of opinions imbibed in their Gentile state, but indistinctly seen: and hence, for the purpose of rectifying their views, the Apostle shews them, that, though marriage was honourable in all, having been ordained by God himself, that species of intercourse, which they were disposed to justify, was most dishonourable, and most offensive in the sight of God, “who would judge both whoremongers and adulterers” with the utmost severity [Note: ver. 4.]. Many indeed would plead for such indulgences; as we see in the Ephesian Church: but St. Paul, warning the Ephesian converts, says, “Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience [Note: Eph_5:5-6. Rev_2:14; Rev_2:20.].”
Thus at this time also there are not wanting persons who teach, that the law is not a rule of life to believers; and that Christ’s righteousness being perfect, they have a sanctification in him, and need not seek to have any sanctification in their own souls. From a professed zeal for the honour of Christ, they would set aside all need of personal holiness, and bring men to their heavenly inheritance without putting them to the trouble of seeking a meetness for it.
But this is an awful delusion. It is very specious indeed, because it pretends to exalt the honour of Christ: but, in reality, it greatly dishonours him, inasmuch as it makes him, not a friend of sinners, but of sin; which, if unmortified and unsubdued, would incapacitate the sinner for the enjoyment of heaven, even if he were admitted there [Note: Rev_21:27.].
But be on your guard against this doctrine also, a doctrine foreign to the whole tenour of Scripture, from the beginning to the end; a doctrine most injurious to God’s honour, directly repugnant to the great end for which Christ came into the world; (which was “to save his people from their sins [Note: Mat_1:21.];”) and utterly subversive of the whole work of the Spirit in the souls of men [Note: Eze_36:25-27. 1Pe_1:2.]. Whatever stress we may lay on the work of Christ, (and we cannot possibly rely too much or too simply upon it for our justification before God,) it is an unalterable truth, that “without holiness, (real, personal, universal holiness,) no man shall see the Lord [Note: Heb_12:14.].”]
3. By erroneous doctrines of whatever kind—
[It were endless to attempt to enumerate all the heresies which have arisen, and are yet found, in the Christian Church. Some are entirely subversive of Christianity itself, being nothing less than “a denial of the Lord who bought us [Note: Jude, ver. 3.].” Others are founded upon some truth which is carried to excess, and held to the exclusion of other truths which are equally important in their place. Of this kind are the tenets of those who fiercely contend for human systems, whether Calvinistic or Arminian, taking only partial views of divine truth, and wresting every passage of Scripture which seems to militate against their favourite scheme. The truth is, that the way of salvation, if we will only submit to be taught of God, is very plain and simple: it is all comprehended in these few words, “Faith working by love.” But if, instead of taking the plain declarations of Scripture for our guide, we will refine upon them, and invent modes of speaking which are widely different from them, and insist upon our own subtilties as if they were the very word of God himself, it is no wonder that heresies arise, and divisions ensue. But against all dogmas of man’s invention we should be on our guard. In order to our preservation from them, we have in our text,]
II. An antidote recommended—
We should seek to be “established with grace;” or, as that expression imports, we should be established in the Gospel; (for that is the grace to which Jewish ceremonies are opposed, and it is “ the grace wherein we stand [Note: Rom_5:2.];”)
1. As a revelation of grace in itself—
[It is so: it is so altogether: the whole plan, as devised by Almighty God, was formed in his eternal counsels without any reference to human merit, or to any recompence which the whole universe could ever confer. It was undertaken by the Son, purely from his own love and mercy, to die in the place of sinners, and to expiate their guilt by his own blood. The Holy Spirit also engaged to apply that redemption to God’s chosen people, and to bring them to the possession of all its blessings by his sovereign and all-sufficient grace. All was the free gift of God to man: and there is not a Christian in the universe who must not say, “By the grace of God I am what I am.”
Now to be established in these views is a grand preservative against error of every kind: and a man well grounded in them is incapable of being moved by all the artifices of the most subtle deceivers. Tell the man that he does not deserve the wrath of God; or that he may save himself by the merit of his works; or that, if he cannot save himself entirely, he may in part, by some good works and righteousness of his own; you may perplex him perhaps, especially if he be unaccustomed to weigh the arguments of sophists; but you can no more convince him, than you can persuade him that he is an angel, or that he is able to create a world. He has within himself the witness of the truths which he maintains; and as complete a consciousness of his need of the Gospel, and of its suitableness to his necessities, as he has of his need of food for his body, and of the suitablenesss of food to recruit his strength. Hence, as a security against their being beguiled by enticing words, the Apostle says to the Colossian Church, “As ye have received Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and established in the faith as ye have been taught, abounding therein with thanksgiving [Note: Col_2:4; Col_2:6-7.].”]
2. As a dispensation of grace to the soul—
[The same covenant, which says, “I will forgive their iniquity, and their sins will I remember no more,” says, “I will put my law in their inward parts, and write it in their hearts [Note: Jer_31:33-34. Heb_10:16-17.].” It even engages to do this so effectually, that, notwithstanding all their outward temptations and inward corruptions, they shall never finally depart from God [Note: Jer_32:38-41.]. In this light then should the Gospel be viewed, namely, as a provision for the “turning of men, not only from darkness unto light, but from the power of Satan unto God.” For this end is “all fulness of grace treasured up in Christ,” that “out of it all his people might receive,” and that “the grace so conferred may be sufficient for them.”
Now if once we are established in this view of the Gospel, we may bid defiance to all the sophistries that would relax our obligation to holiness. We shall see that holiness is the grand constituent of salvation, inasmuch as it is the restoration of God’s image to the soul, even of that image which alone can fit us for the enjoyment of his presence, and without which we must remain everlasting objects of his utter abhorrence. Indeed, if once we are established in this grace, all the subtilties of controversialists will lose their power. We shall see that a perfect conformity to God’s likeness is the only thing which we need to be concerned about; and the only end for which even the purest principles are of any value. This well fixed in the mind, our walk will be steadfast; nor, however violent the assaults of heretics may be upon us, shall any of them prevail to “carry us away.”]
We are yet further called to notice,
III. The recommendation enforced—
“It is a good thing that the heart be established with grace:” yes truly, “it is a good thing:” for it brings,
1. Peace into the soul—
[Those who are tossed to and fro with every wind of doctrine, or who are entering deeply into controversies of any kind, are for the most part strangers to peace. They are distracted and disquieted, and not unfrequently “filled with envy, and strife, and railings, and evil surmisings,” and all manner of unhallowed dispositions [Note: 1Ti_4:3-5.]. Their very contentions are for the most part not so much for truth, as for victory. But the man whose heart is established with grace, dwells, as it were, in the higher regions of the air, where he is not subject to those storms and tempests which agitate our lower world. His mind is kept in perfect peace, because it is fixed, trusting in the Lord. He is content to be ignorant of things which God has not revealed; and to let people entertain different sentiments from himself on matters of doubtful disputation. He knows assuredly, that, whilst his faith in Christ is firm and operative, he cannot materially err; and that “he shall not be ashamed or confounded world without end.”]
2. Stability into the life and conversation—
[He leaves others to enter into controversies; he is concerned only about the maintenance of the divine life in his soul. Others are espousing different sentiments, and joining with different parties; and some are running the whole round of Christian profession, one day holding communion with one Church or people, and another day anathematizing them as heretics and fanatics. But the Christian who is established with grace, moves on in one even tenour, and makes his profiting daily to appear. He grows in grace, he makes visible attainments in holiness, “he runs with patience the race that is set before him.” Like the sun in its course, he diffuses blessings all around him: and, having finished his course, he sets, to rise in another hemisphere, where he shall shine with undiminished lustre for ever and ever [Note: Mat_13:43.].]
Address—
1. Be not ignorant of the Gospel of Christ—
[It is quite a mistake to imagine, that, because there is a great diversity of sentiment upon some points, there is nothing certain: for on the points which are of fundamental importance, all true Christians are agreed. They are all agreed, that we are guilty, helpless, and undone: that it is in and through the Lord Jesus Christ alone that any human being can be saved: that we need his righteousness to justify us, and his grace to sanctify our corrupt nature: and that, whatever attainments in holiness any man may reach, he will still be indebted to the free, and sovereign, and undeserved grace of God for all from first to last. Get the knowledge, the practical knowledge of this; and all will be well. You may clearly see that much human learning is not necessary for this: on the contrary, human learning, if unsanctified, is rather an impediment to this, especially if it be relied upon, as it too often is, as a sufficient instructor, and a safe guide [Note: 1Co_1:18-21.]. There is no safe guide but the Holy Spirit: and “he often reveals unto babes and sucklings the things which are hid from the wise and prudent [Note: Mat_11:25.].” The way to seek divine knowledge is, to study the Holy Scriptures with humility and prayer [Note: Pro_2:1-6.]: and if you do so study them, you shall “be guided into all truth,” and “be made wise unto salvation through faith that is in Christ Jesus.”]
2. Be not satisfied with indistinct and narrow views of it—
[There are in the Gospel “heights and depths” that can never be explored. We may not indeed have different truths brought to our view: but the same truths will be brought with ten-fold clearness and power to the soul. It is the same sun which lights us amidst the gloom of winter, and in the height of summer: but how different are the sensations it excites, and the effects it produces! Yet of these feelings and these effects the peasant is as sensible as the greatest monarch upon earth. Know ye then your privilege, every one of you, and seek the enjoyment of it: and let every one of you labour and pray, that “his light be as that of the sun, which shineth more and more unto the perfect day [Note: Pro_4:18.].”]