[Oct. 19th, 1856.]
The scriptural idea of sin is the want of conformity of any act, state or feeling with the law of God. This assumes;
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That the standard of judging is not reason, nor expediency; but the law of God, and that law, not as it exists in our knowledge, or in our misconceptions, but as it is in itself.
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That in order to sin, there is no necessity of an intention to sin; that is, of a purpose to go counter to the will of God. These would be presumptuous sins.
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That it is not necessary that we should know that a thing is sinful, in order to its being sin in us. The sinfulness of anything depends upon its nature. A thing is not true, or false, simply because we so regard it. Are all righteous who think themselves righteous? The maxim that the character of an act depends on the motive with which it is performed, is true only of acts in their own nature indifferent. Giving bread to the hungry, inflicting pain, depend on the motive. But hating God, cursing God, are evil without regard to the motive.
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That not merely the omission of required acts, but the absence of required states, any want of conformity to the law of God is sin, the want of zeal, of faith, of gratitude, of love. The standard is absolute perfection. Any and every thing short of it is sin. This is the testimony of God’s Word, as also of reason and of conscience.
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That the law and not ability is the measure of obligation. The maxim that a man is not bound to do what he cannot do, like most other errors, is a half-truth. It is true with regard to intellectual and to outward acts, but not to internal moral acts and states. If a man hates his brother, it matters not whether he can help it or not, he does hate him, and malice is evil. If he loves him, whether he can help loving or not, the feeling is good.
The question, however, what is sin, admits of being presented in two lights. I. What is the nature of sin? II. What comes under the category of sin?
I. What is sin, is a question which admits of no other answer than such as may be given to all primary ideas. Sin is moral evil. What is moral evil? It is the opposite of moral excellence. Right and wrong are simple ideas, like pleasure and pain. We have in our constitution a susceptibility to pleasure and pain, to beauty and deformity, to right and wrong. Sin is what is opposed to holiness, to the infinite holiness of God.
II. What comes under the category of sin? Any want of conformity unto, or transgression of the law of God. Hence;
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The standard is the law of God.
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Intention is not necessary to constitute that sinful which the law forbids. 3. Knowledge is not necessary. 4. The mere absence of good is evil. 5. Ability is not the measure of our obligation.
III. As the gospel is a scheme for deliverance from sin, our views of redemption must be determined by our views of sin. If the latter is limited or defective, so also must be the former. Augustinianism, Pelagianism, Arminianism, all begin with varying views of sin, and hence all other difference. With these theories their experience and form of religion correspond. Hence the importance of the question, what is sin, in both its aspects.
IV. Such being the nature of sin, what are secret sins? 1. Not mere sins secret to others. Many men indulge themselves in sins which are unknown, and they trouble the conscience little because they are unknown. Let a man ask himself how he would feel if all his secret acts were known, his thoughts and feelings, his inward pride, vanity, malignity to his fellow-men.
- But sins not known to ourselves.
1st. Things which we are mistaken about, and which we regard as either indifferent or as good, a. as persecuting zeal; b. bigotry; c. censoriousness; d. sanctimoniousness, such as that of the Pharisees; e. the desire of pre-eminence; f. certain professional and business habits.
2d. Things which escape our notice, or which we fail to recognize as sinful. a. The negation of God, the absence of proper affections towards God, Christ, and our fellow-Christians and fellow-men. b. Neglect of duty, the failure to do the good which we might have done.
Inferences
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Our sins infinitely transcend our knowledge. Who can understand his errors?
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The utter impotency of man to save himself.
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The need of a redemption which cleanses from all sin.
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Our need of the enlightening and sanctifying work of the Holy Ghost.
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Our obligations to the mercy and forbearance of God.
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