1 Coríntios 10:15

DISCOURSE: 1973
APPEAL TO MEN OF WISDOM AND CANDOUR [Note: This, and the three following Discourses, 1974, 1975, and 1976, were preached before the University of Cambridge, and the Discourse on Salmos 119:128. was delivered afterwards with a view to complete the series. It may be referred to in that view.]

1 Coríntios 10:15. I speak as to wise men; judge ye what I say.

AMONGST the various systems of religion that have been promulgated, there is this remarkable difference; that, whilst those which have been devised by man were founded on the deductions of human reason, that which has been revealed by God is founded solely on his own authority. Every declaration, every precept, every promise, every threatening, is introduced with “Thus saith the Lord.” Deliberation and discussion respecting these declarations of God, are altogether superseded: man has no alternative, he must believe and obey whatever his God has spoken.
But though revealed religion is neither founded on human reason, nor makes its appeal to it, yet it is perfectly consistent with reason, and approves itself to the judgment of every one whose mind is enlightened by the Spirit of God, and whose passions are subjugated to the higher powers of the soul.
The appeal which the Apostle makes in our text to the judgment of the Corinthian Church has respect indeed to only one particular point, the maintaining of communion with heathens in their idolatrous sacrifices and oblations. This, as he observes, was inconsistent with their professed allegiance to Christ, and with all hope of participating the blessings of his salvation: and so unquestionable was this truth, that he did not hesitate to appeal to their judgment respecting it.
We are far from saying that all the truths of Christianity are as level with the capacity of men as that which is the subject of the Apostle’s appeal: but still we are persuaded, that there is no part of our religion repugnant to reason, nor any part which enlightened reason must not highly approve.
In confirmation of this sentiment we shall endeavour to shew,

I. That the Gospel approves itself to all who are truly wise.

II.

That it is the duty of every man to exercise his judgment in relation to it.

I. That the Gospel approves itself to all who are truly wise—

There is a wisdom to which the Gospel does not approve itself,—I mean “the wisdom of this world,” as it is called, even that which is both the root and offspring of philosophic pride. Between this wisdom and the Gospel there is as inveterate an opposition as between light and darkness; the Gospel is regarded by it as foolishness; and itself is no other than foolishness in the sight of God. The Apostle tells us, that by this wisdom the world neither knew God, nor could possibly find him out; that God hath so formed his Gospel as to “destroy the wisdom of the wise, and to bring to nought the understanding of the prudent.” Remarkable is that triumphant language of the Apostle, “Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?”
If it be asked, Why this wisdom is so much at variance with the Gospel? we answer, that men filled with the conceit of their own sufficiency, and wise in their own eyes, are ready to prescribe to God what he shall speak; receiving only what accords with their own preconceived opinions, and rejecting every thing that is not accommodated to their carnal apprehensions. They do not read the Scriptures to learn of God, but rather to criticise what he has revealed, and to sit in judgment upon all that he has spoken. Is it to be wondered at, that the Gospel, which is full of mysteries, should not approve itself to them? yea, that it should be a stumbling-block and an offence to them! It is so, and it must be so, till they shall see that “God is wiser than man,” and that “if any man would be wise, he must become a fool that he may be wise.”
But though to such proud and self-sufficient sciolists the Gospel of God is foolishness, yet to the truly wise it is a revelation every way worthy of its great Author.
By the truly wise, we mean those persons who are sensible that they stand in need of reconciliation with their offended God, and that the Gospel is a revelation from God respecting the provision which he has made for our restoration to his favour. These persons, conscious of the insufficiency of human wisdom to find out such a plan for the salvation of mankind, receive with humility what God has revealed; and, the instant they know his mind and will, they receive his testimony with the liveliest gratitude, and make it the one ground of all their hopes. These are truly wise; they presume not to dispute with God about the means he has provided, or the terms he has offered, for their salvation; but they accept thankfully what he has so graciously planned, and so freely offered.
To persons of this description the Gospel does approve itself as the wisdom of God and the power of God. It approves itself both as a revelation, and as a remedy.—As a revelation, it appears to stand on a basis that is immoveable; and the evidence of its divine authority is considered as incomparably stronger than any that can be adduced for any other record under heaven. As a remedy, it appears exactly suited to the necessities of fallen man, providing wisdom for the ignorant, righteousness for the guilty, sanctification for the polluted, and redemption for the bond-slaves of sin and Satan. It is further recommended to their approval by the honour which it brings to all the perfections of the Deity, in that justice is no more set aside than mercy, nor truth is violated any more than holiness; but every perfection of God is harmoniously exercised, and more glorified, than it could have been, if such a salvation had never been devised.

We do not at present enter into the particulars of this Gospel, because that will be the subject of our future discourses: but we would give a general clew whereby to discover the true Gospel from every thing that falsely assumes that name. It will be generally granted, that the Gospel which the Apostle Paul preached, was the true Gospel: and we find, that the foregoing marks were inseparable from his doctrines: his statements were disapproved by those who were carried away, either by “philosophy and vain deceit” on the one hand, or by superstition on the other hand: to the Jews his doctrine was a stumbling-block, and to the Greeks foolishness; but to those who were called and taught by divine grace, it was the wisdom of God and the power of God. If therefore the Gospel which we preach be disapproved by the same persons as disapproved of his, we have so far an evidence in its favour; whereas, if our Gospel be approved by those who were averse to his, then it is evident that we do not preach the same Gospel as he did. To unsanctified wisdom, the truth of God ever was, and ever must be, foolishness; but to those who are possessed of true wisdom, it is, and ever will be, a stupendous effort of wisdom and of love for the recovery and salvation of a ruined world.
The intent of our present discourse is to bespeak your candour in reference to those which may follow it, and to shew that, at least in our own judgment, there is such a reasonableness in all our doctrines as must of necessity commend itself to every candid inquirer. We wish not one sentiment to be embraced, without a firm conviction of its truth: we wish every word we utter to be brought to the test of Scripture and of true wisdom. We would say to every man, “Prove all things, and hold fast that only which is good [Note: 1 Tessalonicenses 5:21.].”

To impress on our minds the importance of making for our ourselves a candid inquiry into the Gospel of Christ, we proceed to shew,

II.

That it is the duty of every man to exercise his judgment in relation to it—

God himself is pleased on some occasions to make an appeal to us respecting his own dealings with mankind: “Judge, I pray you,” says he, “betwixt me and my vineyard:” and again, “Are not my ways equal? are not your ways unequal?” In truth, though he is not to be dealt with by us as if he were bound to “give an account to us of any of his matters,” yet he treats us as rational creatures, and expects us to use our reason in relation to our spiritual, as well as our temporal, concerns. He draws us indeed, and expects that we should give ourselves up to the influence of his grace; but “he draws us with the cords of a man,” that is, with such influences as are suited to our faculties as rational agents. Still, however, we must remember, that, in forming our judgment of the truths revealed to us, we are not called to determine beforehand what it becomes him to reveal; but only by a diligent attention to his written word to consider what he has revealed: and if at first we find such things as we did not expect, or such things as seem to oppose the sentiments we have imbibed, we must not hastily determine that his word is not true, but must suspect our own competency to judge of it, and must say, “What I know not now, I shall know hereafter.”
In executing this important duty we shall do well to observe the following rules; namely,
To form our judgment with care—
To exercise it with candour—and
To implore of God the enlightening and sanctifying influences of his Spirit, that we may be preserved from error, and be guided into all truth.
We must, in the first place, form our judgment with care.—It is no easy matter to search out all the mysteries of our holy religion, and to attain a clear and just knowledge of the inspired volume. There are confessedly many passages which are difficult to be understood, and many passages which appear to have, what may be called, an opposite and contradictory aspect. To explain all these, and to reconcile them with each other, and to gather out of them one entire and consistent plan of salvation, is surely no easy work: it should be undertaken with fear and trembling; and no pains should be spared to execute it aright. To take one set of texts, and to wrest the opposing texts to a sense which they were never designed to bear, will save us indeed much trouble, and gratify a proud contentious spirit; but it will never bring us to a just view of the truth as it is in Jesus. The way to solve the difficulties of Scripture, is, to give to every declaration of God its proper force, and then to mark the subserviency of one truth to others which appear opposed to it. A person, who should in an ignorant and superficial manner observe the opposite motions that are found in a great engine, would be ready to suppose that the wheels would obstruct each other: but on a closer inspection he would find, that there is a subserviency of one part to another, and that all the motions, however opposite in appearance, tend in reality to one common end. Thus it is in the Scriptures of truth; there is no real opposition between one part and another; but every truth has its proper place in the system, and its proper use: if one encourages, another humbles: if one inspires confidence, another stimulates to activity: and true wisdom will lead us to assign to every

truth that place and that measure of importance which seem to be given to it in the sacred volume. Were this mode of investigating the Holy Scriptures more generally adopted, there would be an end of almost all the controversies which agitate and distract the Christian world. The very disposition of mind which would be exercised in such endeavours, would go far to rectify our judgment, and would divest error of more than half its evils.
If it be said, that all have not leisure or ability for such examination of the Holy Scriptures, we answer, That, whether we have more or less of leisure and ability, this should be our mode of proceeding: and those especially, who are to teach others, should be careful to form their judgment in this way. The Scriptures should be studied diligently throughout; the design of the inspired writers should be especially attended to; the scope of every distinct passage should be ascertained by a strict examination of the context; and the general analogy of faith must be borne in mind, in order to regulate us in our interpretation of passages that are of more doubtful signification. In a word, we should without prejudice or partiality attend to every part of the sacred records, and then judge, as before God, respecting the genuine import of the whole. Whatever sentiment is brought before us as of heavenly origin and of divine authority, we must bring it to the law and to the testimony, and give it only such weight in our minds as shall appear to be justified by the general tenour of the inspired volume. It was by such care that the Berζans attained the knowledge of salvation; and by similar care we may confidently hope to be guided gradually into all truth.

Having thus formed our judgment, we must, in the next place, exercise it with candour.—There will to the last, whatever means he used for the regulating of our judgment, be some points whereon there will be a difference of opinion. The minds of men are differently constructed; and there are no two men in the universe who on all points think alike. It must be expected therefore, that some diversity of sentiment will remain in reference to religion, as well as on every other subject under heaven. Aware of this, we should form our judgment with diffidence, especially on those points where men of piety have differed from each other. We should consider ourselves as liable to err, no less than others. To imagine that we are in possession of all truth, and to take for granted that all who differ from us must of necessity be wrong, is not consistent with Christian modesty. Of course, if we embrace an opinion, we must of necessity do it, under the idea that the sentiment is just; but, knowing how weak and fallible we are, we should think it possible that those who differ from us may be right; or, at all events, that the truth may be partly on their side as well as on ours. But even where we feel greater confidence as to the rectitude of our judgment, we should feel no hostility to those who differ from us; they have the same right to exercise their judgment as we; and we should no more be offended with them for not viewing things in the same light as we, than for their not resembling us in the stature of their body or the features of their countenance. By this observation we do not mean to express an approbation of indifference respecting religious sentiments; for there are sentiments that should be dearer to us than life itself: but it is intolerance which we disapprove; it is a readiness to condemn others on account of their religious opinions, and to load them with all manner of obloquy. This, I say, is what we deprecate; and too much reason there is to deprecate it; since the indulgence of this hateful disposition is the common error of all parties. To be fully persuaded in our own minds, after a long course of diligent inquiry, is well; but to brand persons with opprobrious names, because they see not with our eyes; and to misrepresent their sentiments, putting into their mouths statements which they never make, and loading their real statements with consequences which they disavow and abhor, is a mode of proceeding which tends only to generate endless contentions, and to destroy that love which is the sum and substance of all true religion. The liberty which we use ourselves, we should concede to others; and if we think others have adopted erroneous sentiments, we should endeavour to set them right; but we should do it, not with railing accusations, but in kindness and a spirit of love.

But the third rule which we mentioned as deserving our attention, is above all things necessary to be observed: We must implore of God the enlightening and sanctifying influences of his Spirit, that we may be preserved from error, and be guided into all truth.—We are all by nature blind to the things of God: there is a veil upon our hearts, precisely as there was in the apostolic age, and still continues to be upon the hearts of the Jews. “The natural man,” says St. Paul, “receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” Even the discourses of our blessed Lord and Saviour, notwithstanding his confirmation of them by miracles unnumbered, could not convince those who did not choose to be convinced: nor were the Apostles themselves so enlightened by his instructions during the whole time of his ministry upon earth, but that they needed after his resurrection the influences of his Spirit to “open their understandings, that they might understand the Scriptures.” The same influence we need: we must have the Spirit of wisdom and revelation given to us, to discover to us the things of the Spirit; and, unless “God shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ,” we shall continue in darkness to our dying hour. Of this blindness we should be aware; for, if we are not sensible of our need of the Holy Spirit to teach and guide us, we shall never seek his influences, nor ever be qualified to form a correct judgment of the things which are revealed to us. Even Timothy, long after he had ministered the Gospel with great success, needed not only the instructions of Paul, but the teachings of the Holy Spirit, to render them effectual: “Consider what I say,” says St. Paul to him; “and the Lord give thee understanding in all things.”

This need of divine teaching we are all by nature averse to acknowledge. One of the last things that we are brought to confess, is, the insufficiency of our own wisdom to understand the sublime truths of Christianity. But, if we look around us, we see many possessing all the same privileges with ourselves, and yet so blinded by prejudice or passion, as not to discern any one truth aright: the divinity of our blessed Lord, his atonement for sin, the influences of his Spirit, the necessity of a renewed heart, together with many other truths, are boldly denied by them; or, if acknowledged as doctrines that are revealed, they are utterly disregarded as to any practical effect upon the soul. This clearly proves the great truth we are insisting on; namely, that we must all be taught of God, and that, without his teaching, we shall know nothing as we ought to know.
But we observed, that we need the sanctifying, as well as the illuminating, influences of the Holy Spirit: for we have many corrupt affections, which it is the very intention of the Gospel to eradicate; and under the influence of them we lean to those doctrines which tolerate, rather than to those which would mortify and subdue, our favourite propensities. How then can we judge aright whilst we are influenced by such a bias? “Our eye being evil, we shall of necessity be in darkness; and our eye must be made single, before the whole body can be full of light.” This single eye then must be given us by the Holy Spirit. Instead of loving darkness rather than light, we must love the light, and come to the light, on purpose that the nature and quality of our actions may be made manifest. Let our first object then be to seek of God the gift of his Holy Spirit (for he has said, that, “if any man lack wisdom, and ask it of him, he will give it liberally, and without upbraiding:”) and then, in dependence on the sacred guidance of the Spirit, let us examine every part of God’s word. Let us in particular desire to be conformed to the word as far as we understand it; and then there is no fear but that we shall be guided into all truth, as far at least as shall be necessary for our own personal welfare, and for the transforming of our souls into the image of our God.
We cannot conclude this part of our subject with more appropriate words than those of our excellent Liturgy, in which we entreat you to accompany us from your inmost souls [Note: Collect for 5th Sunday after Easter.]: “O Lord, from whom all good things do come; grant to us thy humble servants, that by thy holy inspiration we may think those things that be good, and by thy merciful guiding may perform the same, through our Lord Jesus Christ. Amen.”

DISCOURSE: 1974
ON THE CORRUPTION OF HUMAN NATURE

1 Coríntios 10:15. I speak as to wise men; judge ye what I say.

IN the appeal, which we have proposed to make to your judgment, we shall confine ourselves to things of primary and fundamental importance. We are little disposed to enter upon a field of doubtful disputation: for though we think that every truth in the Holy Scriptures is important, and that some of those points which are more controverted are exceeding valuable, when received rightly, and improved for our advancement in the divine life; yet, as the acceptance or rejection of them may consist with real and vital piety, we gladly wave all consideration of them, it being our wish, not to establish the dogmas of a party, but to bring home to the hearts and consciences of our hearers those principles which constitute the basis of our holy religion.
The very first of these principles is, that man is a fallen creature, guilty, polluted, helpless. The knowledge of this lies at the root of all true religion. In proportion as this is seen and felt, will the provision made for our recovery by Jesus Christ be valued: and in proportion as persons either overlook, or maintain in theory only, this truth, the whole plan of salvation by Christ will be disregarded and despised.
But the views and sentiments of those who maintain the depravity of our fallen nature are frequently and greatly misrepresented. Injudicious persons, it is true, may speak unguardedly and unadvisedly on this subject, as they may well be expected to do on every subject; but as the crudities of an ill-informed and violent partisan could not properly be stated as exhibing a just view of the principles of any government; so neither can the rash unqualified assertions of the inexperienced be justly imputed to those who promulgate truth in its more sober and measured forms. It were to be wished, indeed, that our opponents would content themselves with statements that may be found: but they far exceed the wildest reveries that have ever issued from any ignorant enthusiast, and represent those who maintain the total depravity of our nature as reducing men to the condition of stocks and stones.
We beg leave therefore to state with some measure of precision what we mean, when we say that man is altogether polluted in every faculty of his soul, and destitute of all true goodness.
We do not mean to say that men may not be comparatively good by nature. There is as great a difference between men’s natural dispositions as between their intellectual powers. As some children are quick and lively in their apprehension, whilst others are dull and stupid; so some are mild, affectionate, and generous in their tempers, whilst others are fierce, vindictive, and selfish. The children of the same parents, who have seen only the same examples set before them, are often as different in their dispositions, as if no ground of resemblance had existed between them.

In like manner we concede that persons may be morally good, not merely in comparison of others, but to a certain degree really and substantially so: that is, a person may possess by nature such a measure of candour, and benevolence, and integrity, as almost to put to shame those who profess to have been renewed by grace. How much, indeed of these dispositions may arise from education as well as from nature, we are not anxious to inquire: we wish to give to nature as much as can with any shew of reason be claimed for her; and then to point out that kind and measure of goodness which she never communicated to any man, nor ever enabled any person to attain.

We say then, that no man by nature is spiritually good, or good towards God. No man by nature loves God, or delights himself in God. No man truly fears him. There may be a superstitious dread of him as an Almighty Being, but no real fear to offend him, no true desire to please and glorify him. No one by nature has, what I may call, a creature-like spirit towards him. No one feels his obligations towards him as his Creator, or places implicit confidence in him as his Preserver, or rejoices in him as his Benefactor, or delights to execute his will as his Governor, or labours to approve himself to him as his Judge. A spirit of independence pervades every child of Adam, and is, perhaps beyond every thing else, the great effect and evidence of our apostasy from God. Self-will, self-seeking, self-confidence, self-complacency, are but so many branches issuing from this root. The loss of that creature-like spirit which possessed the mind of Adam in Paradise, is absolutely universal. Whatever differences there may be between men as to their moral dispositions, there is none in this: self has usurped the place of God, and is to every man by nature the principle and end of all his actions.

As we have no longer by nature a creature-like spirit, so neither have we, what, if we may be allowed the expression, we would call, a sinner-like spirit. It might be supposed, that the universal fruit of our fall should be contrition, and self-lothing, and self-abhorrence; and that, a way having been revealed for our restoration to God’s favour, we should be occupied day and night in the grateful contemplation of it, and in the pursuit of so inestimable a blessing. But here again we are all upon a par: the men of finer clay and more exquisite workmanship, are here on a level with vessels of the most base materials and most degraded use. A spirit of humiliation is never found, but as it is infused into the soul by the Spirit of God. It might be supposed, that the desire of obtaining reconciliation with God should stimulate every child of man to earnest inquiries after a Saviour, and to grateful thanksgivings to God for the unspeakable gift of his only dear Son. But so far are these feelings from being the natural growth of the human heart, that they are never formed in the heart but with great difficulty, nor ever preserved alive there but with constant vigilance and unremitting exertions. We do indeed read of a Samuel, a Josiah, a Timothy, sanctified from an early period of life: but this was not in consequence of any natural piety in them any more than in others; but in consequence of peculiar operations of divine grace upon their souls.
Connected with this want of a sinner-like spirit, is a love of sin in all its branches. We say again, there is not in every man the same predominance of sin in all its branches; but the same propensity to it there is: the seed of every evil lies buried in our fallen nature: in some it acquires more strength than in others, and manifests itself by more hateful fruits; but in all it lives, it vegetates, and, if circumstances were to arise to call it forth, would grow up to maturity in one as well as in another.

Thus we have delivered our sentiments on the corruption of man’s nature; and we will add a few words respecting that which is so intimately connected with it—our natural inability to do any thing that is good.
When a nature is so depraved, as ours from the foregoing statement appears to be, there can be no disposition to any thing truly and spiritually good: on the contrary, there must be an aversion to what is good, and, in consequence of that, an incapacity to engage successfully in the prosecution or performance of any good thing. But here we beg to be distinctly understood, that the incapacity to do any thing that is good is a moral, and not a physical, incapacity. A man is not under the same kind of incapacity to stop the progress of his corruptions that he is to stop the sun in its course: it is because of his inveterate inclination to evil, and aversion to what is good, that he cannot bring the powers of his mind to bear on the prosecution of any thing that is truly and spiritually good; if he had the inclination and the desire, his exertions would be proportioned to the extent of those desires: and though we are far from saying that those exertions would be sufficient of themselves for the accomplishment of his object, they would certainly be accompanied with power from on high, and such a power too as should render them effectual for the desired end. It is the want of these pious inclinations that keeps us from looking unto God for his effectual aid; and consequently from attaining that strength, whereby alone we can subdue and mortify our natural corruptions.

When therefore we say, that man is by nature altogether helpless, and incapable of doing any thing that is good, we wish it to be borne in mind, what the incapacity is of which we speak. Were it an incapacity that rendered all exertion nugatory, man’s responsibility for his actions would, as far as relates to that point, be at an end; but our incapacity arising altogether from the inveteracy of our love to sin, and the total alienation of our hearts from what is truly good, it ceases to be an extenuation of our guilt, and becomes rather an aggravation of it.
We have now spoken what will be sufficient to mark our sentiments respecting the corruption and helplessness of fallen man. We say of man, that he is altogether destitute of every thing that is truly and spiritually good, and altogether prone to evil; though, in respect of the visible fruits of evil, there is a considerable difference between one and another. We say too that man is incapable of doing any thing that is truly and spiritually good; but that his incapacity arises, not from any want of physical powers, but of moral and spiritual dispositions. He has the same power to exercise his mind in one thing as in another, if he have the inclination and desire so to do; the fault is in his will, which is averse to good, and in his affections, which are set on evil. At the same time, whatever be the state of a man’s will and affections, he has not in himself the power to do the will of God; for that end he must be strengthened by the Spirit of God: but that aid no man shall want, who seeks it from God in spirit and in truth.
And now I speak as to wise men; judge ye what I say: Is there any thing extravagant in this statement? Is there any thing that can warrant such representations as are too often given of the sentiments of those who maintain the doctrines above considered? We speak not as to wise men only, but as to men of candour and liberality, of truth and equity: is there any thing here which is not most decidedly declared in the Holy Scriptures? Is there any thing which is not sanctioned and confirmed by all the authentic records of the doctrines of our Church?
Let us briefly institute this inquiry, in order that the truth of our statement may yet more abundantly appear.
What saith the Scripture? The testimony of the Most High God is this, that when he looked down from heaven to behold the children of men, he saw “that the wickedness of man was great upon the earth, and that every imagination of the thoughts of man’s heart was only evil continually [Note: Gênesis 6:5.].” Can the total corruption of our nature be stated in stronger terms than these? But it will be more satisfactory, perhaps, to refer to a passage where an inspired Apostle is establishing the very point in question. Look we then to the third chapter of St. Paul’s Epistle to the Romans, and let us hear what he says. He is proving that all mankind, whether Jews or Gentiles, are under sin; and in support of his assertions he brings together a whole cloud of witnesses: “It is written,” says he, “There is none good, no, not one: there is none that understandeth; there is none that seeketh after God: they are all gone out of the way: they are together become unprofitable: there is none that doeth good, no, not one [Note: Romanos 3:9.].” Have we spoken any thing stronger than this? Yet, in a subsequent chapter, the Apostle speaks in stronger language still: “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be [Note: Romanos 8:7.].” In another Epistle he denies the power of any man by nature even so much as to know the things of the Spirit; “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned [Note: 1 Coríntios 2:14.].” Nor does he confine these assertions to any particular age or nation: he says of himself and his fellow Apostles, that even they, in their unregenerate state, “fulfilled the desires of the flesh and of the mind; and were by nature children of wrath, even as others [Note: Efésios 2:3.].” Even after he was regenerate, be still speaks of himself, so far as he was yet unrenewed, as destitute of all good; “In me, that is, in my flesh, dwelleth no good thing.”

We think that this will abundantly suffice for the confirmation of our sentiments from Scripture. The person that will not be convinced by these passages, would not be convinced even though we were to multiply quotations to ever so great an extent.
Turn we then to what, with this assembly at least, must have considerable weight, I mean the authentic records of the doctrines of our Church. In the 9th article, intitled “Original or Birth Sin,” it is said, “Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the fault and corruption of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world it deserveth God’s wrath and damnation.” Then, in reference to the impotency of man to do any thing that is truly good, it is said in the next article, “The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God: wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us that we may have a good will, and working with us when we have that good will.”

We forbear to comment on these articles, because all of us can refer to them and examine them for ourselves: but there is an end of all certainty in language if these articles do not affirm all that we have expressed in the foregoing statement. The homilies of our Church speak in numberless passages to the same effect. In that for Whit-Sunday, it is said, “Man of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, (mark these words, “without any spark of goodness in him”) without any virtuous or godly motion, only given to evil thoughts and wicked deeds.” And in our Liturgy, our helplessness is stated in terms equally strong; in the Collect for the second Sunday in Lent, we address the Deity in the following words; “Almighty God, who seest that we have no power of ourselves to help ourselves” — — —

It would occupy too much time if we were to multiply quotations on these subjects. The Articles, the Homilies, the Liturgy, all abound with expressions to the same effect; so that no man can read them with candour, and doubt what the sentiments of our reformers were on these subjects.
But we will bring the matter still nearer home, and agree to have the point determined by every man’s own experience. Let every one of us look back to the earliest period of his life, and see what have been his dispositions towards God. Did we, in proportion as our rational powers were expanded, employ them in the contemplation of God as our Creator, our Benefactor, our Redeemer, and our Judge? Have we felt an unfeigned solicitude to please him, and to glorify his name? Has every thing that is contrary to his will been hateful in our eyes, and has it been shunned by us with abhorrence? Has it been our delight to draw nigh to him from day to day in the exercise of prayer and praise, and to implore help from him that we may mortify every corrupt affection, and be gradually transformed into his image in righteousness and true holiness? Nay, we will go no farther than this very day, and ask, Whether such were the exercises of our minds when we rose from our beds, and whether we find it an easy matter to preserve our minds in such a frame as this? Do we not find, that the things of time and sense thrust out all these holy affections, and that God, instead of being the one object before our eyes, is scarcely to be found in all our thoughts? I speak as to wise men, and to men of integrity; Declare the truth before God: Say whether or not ye yourselves are fallen from God? Say whether piety be the natural produce of your souls? Say whether you find holy and heavenly thoughts, or carnal and earthly thoughts, have the readier entertainment in your minds? Say whether or not ye are impotent to good; or go and try it when you leave this place: Go, and say with yourselves, ‘I will bring my own mind to a state of deep humiliation for my past sins; I will exercise lively gratitude to God for his sparing mercy hitherto; I will look with steadfast faith to Christ as my only and all-sufficient Saviour; and I will rejoice and delight in him as my present portion, and my eternal great reward.’ Do this; do it, not for a constancy, but only for the remainder of this day; and then will we confess, that all that we have spoken is a libel upon human nature, and that man is neither so corrupt nor so helpless as the Scriptures and the writings of our reformers have represented him. Whatever may be thought of all our preceding observations, it must surely be acknowledged fair, when we leave every man to be his own accuser, and constitute him judge in his own cause. I repeat it; this is the tribunal to which we make our appeal, and by your own impartial judgment we will venture to abide.
Anticipating your decision, (for we doubt not but that the faithful monitor within you has already pronounced it,) we ground on your own acknowledgments a
“Word of exhortation”—
First, if we are such corrupt and helpless creatures, let us seek to obtain a deep and abiding sense of our wretched condition. What ought we to feel, who have lived as without God in the world, who have exalted to his throne all the vanities of time and sense, and have, in fact, been a god unto ourselves, doing our own will, finding our own pleasure, and seeking our own glory? What, I say, ought such persons to feel? What view ought they to have of their own conduct? Is it a small measure of humiliation and contrition that befits such persons? Take into the account also what blessings that God, whom we have so neglected, has from time to time been pouring out upon us; and let us reflect, above all, on his incomprehensible love in giving his only-begotten Son to die for us, and in following us incessantly with offers of a free and full salvation through him: think, moreover, of the strivings of his Holy Spirit with us from time to time, and of the resistance which we have opposed to his sacred motions; reflect, I say, on these things, and then say, Whether our eyes ought not to be a fountain of tears to run down night and day for all our iniquities and abominations. Indeed it is not a mere sigh that the occasion calls for; nor is it a few heartless acknowledgments that will suffice: the very best of us has need to smite on his breast with anguish of heart, and to cry from his inmost soul, God be merciful to me a sinner! Nothing less than this will in any respect answer the demands of our offended God: it is the broken and contrite spirit alone which he will not despise. O let us seek to humble ourselves aright! Let us implore help from God, who alone can take away the heart of stone, and give us a heart of flesh: let us look to Jesus our ascended Saviour, who is exalted to give repentance as well as remission of sins; and let us entreat of him so to discover to us the enormity of our guilt, that we may mourn and be in bitterness as one that is in bitterness for his first-born.
In the next place, if such be our guilt and helplessness, let us not only humble ourselves for it, but seek for the remission of our sins in Jesus’ blood. O, thanks be to God! “there is a fountain opened for sin and for uncleanness:” there is a Saviour, “whose blood will cleanse from all sin,” and “who is able to save to the uttermost all that come unto God by him.” He has made reconciliation for us through the blood of his cross; and through his sacrifice and intercession we may yet find acceptance with our offended God. In his righteousness we may be clothed; and, arrayed in that, we shall stand before God “without spot or wrinkle, or any such thing, yea, holy, and without blemish.” We do indeed, in the first place, urge the necessity of repentance: but no man must rest in his repentance, however deep it may be: the offender, under the law, not only confessed his sins over his sacrifice, but laid them upon the head of the victim. So must we do; we must transfer all our sins to the head of our Great Sacrifice; and he, like the scapegoat, will carry them all away to the land of oblivion.
Lastly: Let us seek to be renewed in our hearts by the influence of the Holy Spirit. He is justly called in our Catechism, “the Sanctifier of all the elect people of God.” It is he who must “give us both to will and to do;” and if we set ourselves in earnest to “work out our salvation with fear and trembling,” we need not fear but that he will help our infirmities, and his grace shall be sufficient for us. Polluted as we are, we should yet be sanctified throughout in body, soul, and spirit, if only we would plead in earnest for his renewing influence: and, helpless as we are, we should yet be strengthened with might by his agency in our inward man, and be enabled to do all things through his gracious communications.
This is the true use of Christian principles. To acknowledge the extent of our fall, is of no use, unless we seek for a recovery through the sacrifice of our Redeemer, and through the influence of the Eternal Spirit. Let us but apply these remedies; and all aversion to see the depth of our guilt and misery will vanish instantly. We shall be in no fear of being too much depressed by a sense of our sin; but shall rather desire to know the full extent of our malady, that God may be the more glorified in our restoration to health. And if indeed we are disposed to implore help from God, then may we profitably sum up our requests in the words of that truly scriptural Collect, “Grant to us, Lord, we beseech thee, the Spirit to think, and do always such things as be rightful; that we, who cannot do any thing that is good without thee, may, by thee, be enabled to live according to thy will, through Jesus Christ our Lord. Amen [Note: Ninth Sunday after Trinity.].”

DISCOURSE: 1975
ON THE NEW BIRTH

1 Coríntios 10:15. I speak as to wise men; judge ye what I say.

THE subject to which we would now draw your attention, and which is most intimately connected with that of our fallen state, and of our depravity by nature, is the doctrine of the New Birth. It has been already shewn, that we are altogether born in sin and corrupt in all our faculties; and it is obvious, that a great change must pass upon our souls before we can be meet for the enjoyment of those heavenly mansions, where no unclean thing can enter.
In order to invalidate this doctrine, occasion has been taken from the use of the word παλιγγενεσία, which we translate regeneration, to confound this doctrine with baptism. The argument used is this: The word παλιγγενεσία occurs but twice in the Scriptures, and neither time has it any thing to do with that spiritual change which enthusiasts insist upon as necessary to our salvation. One of the times it is used in reference to baptism, and is expressly distinguished from the renewing of the Holy Ghost; as when it is said “God hath saved us by the washing of regeneration, and renewing of the Holy Ghost [Note: Tito 3:5.]:” and the other time, it has nothing to do either with baptism or the new birth, but refers to a totally distinct subject.

Now we grant, that this particular term, “the washing of regeneration,” is here used as our objector states: and we also grant, that if nothing more were said in Scripture respecting a new birth than what is expressed under that particular term, there would be very great weight in the objection. But the doctrine of the new birth is not at all founded on the use of that particular term. The term regeneration, indeed, has a peculiar fitness to express the being born again: and when it is so peculiarly fit for this purpose, we cannot but think that the non-application of it to the subject in the Holy Scriptures, would be a very weak argument against the doctrine itself, when that doctrine is expressed as clearly as possible by various other terms of the same import. However, we wish not to contend about a word: it is not words, but things, that we insist upon; and therefore, waving the use of that particular term, we shall speak in the common phraseology of Scripture, of being “born again,” or “born from above,” or “born of God.”

But that we may leave no room for misapprehension respecting our sentiments, we shall begin with stating what we do not mean, when we insist upon the doctrine of the new birth.

It is supposed by many, and indeed affirmed by some, that we require a sudden impulse of the Holy Spirit, which, without any co-operation on the part of man, is to convert the soul to God; and that we require this change to be so sensibly and perceptibly wrought, that the subject of it shall be able to specify the day and hour when it took place.

But all this we utterly disclaim. We say, indeed, that God may effect his work in any way that he pleases; and that, if he choose to convert men now, precisely as he did the three thousand on the day of Pentecost, or as he did the persecuting Saul on his way to Damascus, he is at liberty to do it; and no man in the universe is authorised to say that he cannot, or shall not, or will not, do it. But we never require any thing of the kind: we require nothing sudden. It may be so gradual, as that the growth of it, like the seed in the parable, shall at no time be particularly visible, either to the observation of others, or to the person’s own mind: “it shall spring and grow up, he knoweth not how [Note: Marcos 4:27.].” We deny that we ever speak of it us wrought by an irresistible impulse of the Spirit, or without the co-operation of the man himself: for that man is in all cases a free agent: he is never wrought upon as a mere machine. He is drawn, indeed, but it is with the cords of a man; that is, by considerations proper to influence a rational being, and by feelings which those considerations excite in his soul. He is influenced by hopes and fears, joys and sorrows, just as any other man is; only the Spirit of God takes away from his heart that veil which was upon it (and thereby enables the man to see both temporal and eternal things in their true light, according to their relative importance); and then inclines the heart to act agreeably to the dictates of sound judgment. How far the Spirit of God works, and how far the mind of man, is a point which no human being can determine; but that “God gives us both to will and to do,” we are certain, since “every good and perfect gift cometh down from him.” But at the some time we know, that man does and must “work out his own salvation with fear and trembling;” and so far is the Divine agency from being a reason for neglect on man’s part, that it is the great motive and encouragement which God himself affords him to activity and exertion [Note: Filipenses 2:12.].

Thus we have endeavoured to guard against the misrepresentations with which this subject is usually disguised and deformed.
We now come to state what our views of the subject really are:—
We have before shewn, that man by nature has nothing in him that is spiritually good, or good towards God. But in order to be made meet for heaven, he must be made spiritually good; that is, he must love what God loves, and hate what God hates; and be, and do, what God commands. Does God hate sin in all its branches? he must hate it too, and lothe and abhor himself for having ever committed it. Does God love holiness? he also must love a holy God, and holy exercises, and holy affections; and must so love holy things, as to make them the continual objects of his most earnest pursuit: in relation to every thing that is holy and heavenly, “the same mind must be in him that was in Christ Jesus.” Has God required him to come as a weary and heavy-laden sinner to Jesus, and to live altogether by faith in Christ, for wisdom, and righteousness, and sanctification, and redemption; and to glory, not in any human strength or goodness, but wholly and exclusively in the Lord Jesus Christ? the man’s mind must be brought to this, and Christ must be exceeding precious to him in all these points of view; yea, he must “determine to know nothing, and to rejoice in nothing, but Christ and him crucified.” These views and these principles must not rest as mere notions in the head, but must be wrought into the heart, and exhibited in the whole of the life and conversation.

Before we proceed, we will beg leave to ask, Is this, or is it not, a reasonable statement and a reasonable requirement? I speak as unto wise men; and I call upon you to judge, as in the sight of God, whether these requirements can justly be branded with enthusiasm, or severity, or any odious character whatever?
But to proceed:—This change far exceeds the power of fallen man. Whatever powers you may be pleased to invest him with, they fall very far short of this. A semblance of these things he may put on; but he cannot form them really and truly in his heart. This is the work of the Spirit of God, who is promised to us for this very end: “A new heart will I give you, and a new Spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh: and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my commandments to do them [Note: Ezequiel 36:26.].” As to the mode of effecting this great work, we have already observed, the Spirit is not restricted: but whenever it is truly effected, then we say, that the man is born again, and born of the Spirit; and the change that has taken place within him, we call the new birth.

Now the question is, Whether this be the new birth or not? and whether we do right in insisting upon it as necessary to man’s salvation?
In answer to this, we reply, not only that the Scriptures call this a new birth, a new creation, a being born of God, and a being born of the Spirit, but that an experience of it is predicated of all who are in a state of favour with God now, or shall find admission into his kingdom hereafter. “If any man be in Christ, he is a new creature, or a new creation,” says the Apostle: “old things are passed away; behold, all things are become new [Note: 2 Coríntios 5:17.].” And our Lord, with repeated asseverations, says to Nicodemus, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God [Note: João 3:3.].”

These declarations of our Lord to Nicodemus are peculiarly strong; because the import of them cannot with any appearance of reason be explained away. Some indeed have endeavoured to explain this of baptism; but I wish that those, who think it can bear that construction, would see what sense they can on that supposition make of the whole context. Let us suppose for a moment that baptism is the new birth, and that baptism was the point which our Lord so strongly insisted on; Why should our Lord, when explaining and enforcing his first assertion, so carefully distinguish between water-baptism, and the operations of the Holy Spirit; “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God?” Here, admitting that he insisted on the necessity of being born of water, he insisted also on being born of the Spirit, in order that he might convince Nicodemus that he spoke, not of an outward and carnal, but of an inward and spiritual, change. Again—How can his subsequent explanations apply to baptism? On the supposition that he speaks of a spiritual birth, his reasons are clear and forcible; “that which is born of the flesh, is flesh:” and therefore unfit for a spiritual kingdom: but “that which is born of the Spirit, is spirit,” and exactly suited to that kingdom which he was about to establish. Again—If it were baptism of which he speaks, what connexion has that with the wind, which bloweth where it listeth, and which, though inexplicable in some respects, is invariably and infallibly to be seen in its effects? If it were baptism, it would blow, not where the Spirit listeth, but where the parents and the minister list: and as for its effects, they are for the most part visible to no human being. Moreover, how could our Lord with justice ask Nicodemus, “Art thou a master in Israel, and knowest not these things?” Nicodemus might have well replied, ‘Yes, I am a master in Israel, and yet know not these things: for how should I know them? Where are they revealed? What is there in the writings of Moses or the prophets that should have taught me to expect so much from baptism? God required the circumcision of the flesh, as you do baptism: but he required the circumcision of the heart also: and, if there be a spiritual change of a similar nature required of us under your dispensation, and that be the thing which you call a new birth, then I confess I ought to have had clearer views of these things, since they were evidently inculcated in the Jewish Scriptures, and were represented also as particularly characterizing the Messiah’s reign.’

It were much to be wished, that those who will have baptism to be the new birth would take this passage, and try what sense they can make of it according to their interpretation. Prejudice doubtless is so strong as to be convinced by nothing; but I should marvel if a person possessed of a simple and unsophisticated mind, could withstand the evidence that would arise from this one passage alone.
But as some distinguished characters are very strong and positive upon this point, we think it not improper to enter somewhat more fully into it.
That we may not be misunderstood either in relation to what we conceive to be their sentiments, or what we would maintain in opposition to them, we will state precisely what it is in their views which we disapprove, and which we conceive it is of great importance to correct.
If by the term regeneration they meant an introduction into a new state, in which the baptized persons have a right and title to all the blessings of salvation, we should have no controversy with them.

If they meant that all adults, who in the exercise of penitence and faith are baptized into Christ, have in that ordinance the remission of their sins sealed to them, and the Holy Spirit in a more abundant measure communicated to them, we should not disagree with them.
If they meant that infants dedicated to God in baptism may and sometimes do (though in a way not discoverable by us, except by the fruits) receive a new nature from the Spirit of God in, and with, and by that ordinance, we could cordially join with them.

But they go much farther than all this; and assert, that all persons do necessarily by a divine appointment receive the Holy Ghost in such a manner and degree as really to be changed in the spirit of their minds into the very image of God in righteousness and true holiness, and so to partake of the Divine nature, that they never need afterwards to seek so great a change again. This we are constrained to combat as a fundamental error: and respecting it, we now, in humility and a spirit of love, venture to make our appeal to you.

Is the new birth so identified with baptism as to be universally and necessarily attendant on it?

To determine this question, let us examine what is said of the new birth in Scripture, and what of baptism.

Hear what is said of the new birth: “Whatsoever is born of God, overcometh the world.” “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.”

Strong as this is, the same is yet more confidently expressed in another place: “We know, that whosoever is born of God, sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not [Note: 1 João 5:18.]. Now we ask, Is this true of all that are baptized? Do they invariably, from the moment of their baptism, overcome the world? Do they never (willingly and habitually) commit sin? and are they incapable of so sinning because they are baptized? Do they so keep themselves, that the wicked one toucheth them not? I speak as to wise and candid, yea, as to honest, men; and ask, Whether in your consciences you can affirm such things of baptism; and, Whether, if you cannot, the new birth must not be a thing very different from baptism? I will even abide by the testimony which every individual must give of himself: you have all been baptized: but have you all overcome the world? Are you all in such a state that you cannot knowingly and habitually commit sin? And have you so kept yourselves, that the wicked one does not touch you? Was there ever such a period in your lives? If there was, when was it? How long did it last? Why did you not continue it? Why are you not panting after it, and labouring for it again? But you know in your own hearts that there are millions of baptized persons of whom these things are not true, nor ever were true; and that consequently the new birth must be a very different thing from baptism.

Now then let us inquire also what is said of baptism. It is said, “Our Lord baptized no man.”—But was he not the means of any being born to God? It is said by Paul, that “God did not send him to baptize, but to preach the Gospel:” but was he not sent to beget souls to God through the Gospel? He goes further, and says, “I thank God I baptized none of you but Crispus and Gaius.” But would he have accounted it a proper ground of thanksgiving, if he had been instrumental to the conversion of no more than these? He tells us of many whom he had begotten by the Gospel, and who were his sons in the faith: and therefore we are sure, that there is a birth effected by the Word and Spirit of God, that is totally distinct from baptism.

How can we account for it, that men, in the face of all this evidence, should maintain, as they do, this fatal error? In some cases it is to be feared, that, being averse to seek the spiritual change of which the Scriptures speak, they are glad to lay hold on any error that shall lull their consciences asleep, and sanction their continuance in an unconverted state. But with some we hope, that there is really an error of judgment arising from the strong things which are spoken of baptism in the Holy Scriptures. They do not consider, that, when it is said, “Repent, and be baptized for the remission of sins;” those words were addressed to adults, who had just been informed, that Jesus was the Christ, and that, if they believed in him, and became his disciples, their sins should be blotted out. Expressions of this kind were highly proper as addressed to adults; but afford no ground for the idea, that the rite of baptism is the new birth. We are no more disposed to detract from the honour of that sacred ordinance than our adversaries themselves: we admit, and beg you to bear in mind our admission, that great, exceeding great, benefit accrues to the soul from baptism. In many instances, where the ordinance is really attended upon in faith, and prayer is offered up to God in faith, we do believe that God bestows a peculiar blessing on the child: and, though we cannot ascertain that he does so but by the fruits that are afterwards produced, yet are we warranted from Scripture to believe, that the effectual fervent prayer of righteous people shall not go forth in vain; and that “whatsoever we ask, believing, we shall receive.” But even from the ordinance itself we may consider great good as arising to the soul; since, as in the case of circumcision, the person is thereby brought into covenant with God. The Israelites, as a nation in covenant with God, were highly privileged: for “to them,” as the Apostle says, “belonged the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises [Note: Romanos 9:4.].” The same, I doubt not, may be justly said of all that are baptized: indeed, we doubt not, but that our Reformers had that very passage of Scripture in their eye, when in our baptismal service they instructed us to thank God for having regenerated the baptized person by his Holy Spirit; and, in our Catechism, to speak of children as by the ordinance of baptism made members of Christ, children of God, and inheritors of the kingdom of heaven. These expressions are doubtless strong; and so are St. Paul’s expressions respecting the benefits of circumcision: and every blessing which he asserts to have been conveyed by circumcision, we may safely and truly apply to baptism. By the very admission of persons into covenant with God, they are brought into a new state, have a right and title to all these privileges; and by the exercise of faith in the Lord Jesus Christ they come to the actual possession of them.

We hope we shall not be considered as degrading our subject, if we attempt to present it more clearly to your minds, by an easy and familiar illustration. The subject is confessedly difficult; and if we can by any means simplify it, we shall render an important service to those who wish to understand it. Take then a well-known ordinance from the laws of our own land. A person, to whom property has been bequeathed, has a right and title to it from the moment of the testator’s death: but he cannot take possession, and have the full enjoyment of it, till he has complied with the due forms and requisitions of the law: so a baptized person has a right and title to all the blessings of the Christian covenant as soon as he is baptized; but he must comply with the requisitions of the Gospel, and exercise faith in the Lord Jesus Christ, before he can have the complete enjoyment of them. We do not mean to lay any great stress on this illustration; we are aware it is far from complete; and we particularly desire that it may not be pressed beyond the occasion for which it is used; but we conceive that, imperfect as it is, it may serve to throw some light upon a subject, which has been, and yet is, a source of perplexity to many.
But the chief source of the fore-mentioned error is, that men do not distinguish between a change of state and a change of nature. Baptism is, as we have just shewn, a change of state: for by it we become entitled to all the blessings of the new covenant; but it is not a change of nature. A change of nature may be communicated at the time that the ordinance is administered; but the ordinance itself does not communicate it now, any more than in the apostolic age. Simon Magus was baptized; and yet remained in the gall of bitterness and the bond of iniquity, as much after his baptism as he was before. And so it may be with us: And this is an infallible proof, that the change, which the Scriptures call the new birth, does not always and of necessity accompany this sacred ordinance. As the circumcision of the heart did not always accompany the circumcision of the flesh, so neither does the renovation of the soul always accompany the outward rite of baptism, which shadows it forth; and if only our opponents will distinguish the sign from the thing signified, and assign to each its proper place and office, there will be an immediate end of this controversy.

But it will not be amiss to examine briefly the different tendencies of these opposite doctrines, and to ascertain their comparative worth; in point of sobriety; in point of practical efficacy; and, lastly, in reference to their final issue.

Which has the preference in point of sobriety; the doctrine of a new and spiritual birth, by the operation of the Spirit of God; or that of baptism being the new birth? It is objected to the former doctrine, that it is enthusiastic, and that it is accompanied with many absurd and baneful errors; namely, that its advocates insist on sudden impulses, which irresistibly, and without any co-operation on our parts, at some particular time that may at all subsequent periods be referred to, convert the soul to God. Now we have before denied that the advocates for the new birth give any such representation of it, or that it is in its own nature associated with any such things. But now observe the doctrine of our adversaries; namely, of those who identify baptism with the new birth: it is curious to observe to what an extent they fall into the very errors which they impute to us. They say, that we are born again in baptism, consequently, they,

First, make our new birth sudden.

Next, they make it irresistible; for the child cannot withstand the power of the priest.

Next, they make it without any co-operation on our part; for the child is wholly passive.

Next, they make it arbitrary according to the will of man; who may hasten it, or delay it, or prevent it, exactly as he pleases: whereas it is expressly said of all Christians, that they are “born, not of blood, nor of the will of the flesh, nor of the will of man, but of God [Note: João 1:13.].”

Next, they make it so determinate in point of time, that not the person himself only, but the whole world also, may know it, by consulting the register where the ceremony is recorded.

And, lastly, they are assured of it, not only without any evidence at all, but in the very face of all imaginable evidence to the contrary.

Who, I would ask, are the enthusiasts now? I will further ask, Whether the wildest fanatic that can be found at this day in Christendom entertains notions half so fanatical as these?
The Jews laid great and unscriptural stress on circumcision: but did they ever say that the circumcision of the flesh was the same as the circumcision of the heart? Or do our advocates for baptismal regeneration give credit either to the ancient or modern Jews, as actually born again by the rite of circumcision? The Jews did indeed think that all the circumcised among them would be saved; but it was on other grounds: it was from an idea that, as children of Abraham, they could not perish, being all of necessity interested in the covenant made with him and his seed: but never, as far as we know, did they so confound the sign with the thing signified, as to imagine, that they were of necessity made new creatures by the operation of God upon their souls, at the time that man performed a painful operation on their bodies.
But let us also examine the two opinions in reference to their practical efficacy. What is the tendency of the doctrine which requires men to seek from God an entire change both of heart and life; and declares them to be incapable of entering into the kingdom of heaven till they have experienced this change? Its tendency manifestly is to awaken men from their slumbers in the way of sin, and to stir them up to seek a conformity to God in righteousness and true holiness. But what is the tendency of the doctrine that identifies baptism with the new birth? Is it not to lull men asleep in their evil ways; to make them think that they do not need a new nature, but only a little reformation of some things, which may easily be amended whenever they please? I ask any candid man, Are not these the true and natural tendencies of the two opposite doctrines? and do not these tendencies strongly mark which of the two is right?

Lastly; Let us view them in reference to their final issue.—Suppose that the doctrine of baptismal regeneration should prove erroneous, what will be the consequence to those who, having relied upon it as true, have never sought that spiritual birth which we maintain to be necessary to salvation? According to their own principles, they must perish: for, let it be remembered, that our opponents maintain the necessity of a new birth as well as we; only they maintain that they experienced it in their baptism. But suppose that our doctrine prove erroneous; shall we perish because we were fearful that we had not yet attained that new birth, and continued with all diligence to seek it after we had actually attained it? The worst that could in that case be said, would be, that we had given ourselves some unnecessary concern and trouble: but our very opponents must acknowledge, that by that diligence we had “made our calling and election sure;” yea, if I may be allowed such an expression, we had made it doubly sure. Can any one who considers this, sit down contentedly with the doubtful notion of having been regenerated in his baptism, and not exert himself to put the matter beyond a doubt? The pains used to obtain a new and spiritual birth will injure no man: but a neglect to seek it, from the idea of its having been imparted in baptism, will, if that idea be erroneous, plunge us into irremediable and endless misery. Which alternative, then, will any man of wisdom, yea, of common prudence, choose?

I think, enough has been said to shew what the new birth really is, and that it must be sought and experienced by all who would find admittance into the kingdom of heaven.
But we will yet further confirm what has been said, by two or three passages of Scripture, which bear directly upon the question, and shew us the danger of listening to such delusions as are set in opposition to the truth which we are insisting on. “All are not Israel,” says St. Paul, “who are of Israel [Note: Romanos 9:6.];” or, in other words, all are not true Christians who are nominally so. Again, “In Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature [Note: Gálatas 6:15.].” Here substitute the term baptism for the corresponding rite of circumcision, and you have in one single sentence every word that we have spoken. Once more: “He is not a Jew who is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God [Note: Romanos 2:28.].” Can there be plainer language than this? O that we may not trifle with God, and our own souls! It is an easy matter to adopt an opinion, and to maintain it in opposition to the most convincing statements: but we cannot change the truth of God; nor, when we have passed into the eternal world, can we come back to rectify our errors. We may laugh at the new birth, and persuade ourselves that we have no need to be alarmed at the declarations of the Lord Jesus Christ in relation to it; but we cannot make him open the kingdom of heaven to us when once the door is shut: we may knock, and say, Lord, I thought my baptism was sufficient: but he will say, ‘Depart, I never knew you: My words were plain enough, if you had desired to understand them; but you did not choose to let go your beloved lusts; you did not choose to give yourselves up to me in newness of heart and life; and therefore you would “believe any lie” rather than comply with my word: Depart, therefore, and reap for ever the fruit of your own delusions.’

And now let me once more appeal to you as men of wisdom and integrity, whether your own experience does not confirm every word that I have spoken? Are not many of you sensible, that, notwithstanding your baptism, you have never been so born again, as to be brought out of darkness into light, and to be turned from the power of Satan unto God? Are you not sensible at this very hour, that it is not the one labour of your souls to walk as Christ walked, and to obtain an entire renovation of your souls after the Divine image? In a word, Do you not find the current of your affections still running, agreeably to the bias of your corrupt nature, after the things of time and sense, instead of flowing, contrary to nature, upwards to high and heavenly things? If so, the point is clear: you have an evidence within yourselves where the truth lies. Notwithstanding your baptism, you are yet unrenewed; you are yet in your sins; and you are lost for ever, if you die in your present state. O cry mightily to God for the gift of his Holy Spirit, and for the influence of his converting grace! Pray, as David did, “Create in me a clean heart, O God, and renew a right spirit within me.” Then shall you know by your own happy experience, what it is to be born again; and in due time shall you be partakers of the inheritance to which you are born, even “that inheritance, which is incorruptible and undefiled, and that fadeth not away.”

DISCOURSE: 1976
ON JUSTIFICATION BY FAITH

1 Coríntios 10:15. I speak as to wise men; judge ye what I say.

IF there be any one question of more importance than all others, it is this, “How shall a man be just with God?” Many errors in relation to other points may be entertained in the mind, and yet our final salvation not be affected by them: but an error in reference to this undermines the foundation of our hopes, and will involve our souls in everlasting ruin. We are anxious therefore to state, with all the precision in our power, what we apprehend to be the doctrine of the Holy Scriptures respecting the grounds of a sinner’s acceptance before God. And here we are peculiarly solicitous to bespeak your candour; because there are in the world so many misconceptions, not to say, misrepresentations also, of the views of those who maintain the doctrine of justification by faith only.
It is thought by some, that we make faith to consist in a strong persuasion of the mind that we are in the favour of God: but we are far from entertaining any such opinion. Whatever is founded on a mere persuasion of our own minds, is a baseless fabric, a fatal delusion. The only warrant for a sinner’s hope, is the written word of God: and that word is the same, whether it come suddenly to our minds, and excite in us an assurance of our interest in it, or be brought more gradually to our view, and be received with fear and trembling. The promises made to repenting and believing sinners are, I say, independent of any frames or feelings of ours; and are the only legitimate ground of our hope in God: and a simple reliance on them, and on Christ as revealed in them, we call faith.

What we mean by being justified by faith, we shall also explain in few words.

We all, as sinners, are obnoxious to the wrath of God: but the Lord Jesus Christ is set forth in the Gospel, as having by his own obedience unto death obtained eternal redemption for us. To him we are commanded to look as to the propitiation offered for the sins of the whole world: and we are assured, that, on our doing this with penitence and faith, “we shall be justified from all things, from which we could not be justified by the law of Moses.” With this command we comply: we look to God as reconciled to us in the Son of his love; and in the exercise of this faith we become interested in all that Christ has done and suffered for us. Our iniquities are blotted out as a morning cloud; the righteousness of Christ is given to us, and put upon us; and, arrayed in that spotless robe, we stand before God without spot or blemish. Thus are we accepted in the beloved, or, in other words, are justified by faith.
We will also add a few words, to declare what we mean when we say, that we are justified by faith without works. We do not mean that a justified person is at liberty to neglect good works; but that the person who seeks for acceptance through Christ must not bring with him any works whatever, either ceremonial or moral, as a joint ground of his hope, or as a price which he is to pay for an interest in Christ. He must, in point of dependence, renounce his best works as much as the greatest sins he ever committed: his trust must be altogether in the blood and righteousness of the Lord Jesus Christ.

Here it will be proper just to mention a mistake which some have fallen into, respecting the works which are so carefully excluded by St. Paul from the office of justifying: It is said, that wherever works are mentioned as not justifying the sinner, the expression used is, “The works of the law:” and that therefore we may conclude, that not works in general are excluded from this office, but only the works of the ceremonial law. But the truth is, that “works” are often mentioned in this view, without any notice of the law; and the inference drawn from this unfounded assertion only shews, how hard the adversaries of the doctrine we are insisting upon find it to reconcile their opinions, in any plausible manner, with the statements of St. Paul. Let one passage suffice to settle this point. It is said (where the point in question is expressly debated), “If Abraham were justified by works, he hath whereof to glory.” But what works could the Apostle mean? Those of the ceremonial law? The ceremonial law was not promulgated till four hundred and thirty years after the time that Abraham was justified; and, consequently, the works which are spoken of as incapable of justifying him, were not those of the ceremonial law, but works generally, of any kind whatever.

To make known our views, then, in few words: We consider justification as an act of sovereign grace and mercy, vouchsafed to sinners, on account of what the Lord Jesus Christ has done and suffered for them, and in no respect on account of their own merits or deserts: and it is solely through faith in our Lord Jesus Christ, that we do, or ever can, obtain this mercy at God’s hands.
Now, then, the question is, whether this be the doctrine of the Holy Scriptures, or not.
Let us then address ourselves to this important subject, and make our appeal to you, as men of wisdom and judgment, to determine, whether or not our statements be right, and whether they be of such fundamental importance as we profess them to be.
But here it may be thought that we shall merely bring forward some passages of St. Paul’s writings, which may be differently interpreted; and that, after all, the question will remain where we found it. But this shall not be our mode of proceeding. If the point be as we maintain, we may expect that it will run, like the warp, throughout the whole Scriptures, and not depend upon any particular expressions that may here and there be interwoven with it by one favourite author. We will take then, but with all possible brevity, a comprehensive view of the subject; and will inquire—

I. What is the true way of our salvation? and

II.

What evidence we have that this is the only true way?

Under the former of these heads we will distinctly examine, What was the way of salvation dictated by the moral law 1 what by the ceremonial law I what was proclaimed by the prophets? what by our Lord Jesus Christ himself? and what was maintained by his Apostles? what was the way in which the most eminent saints of old were justified? and what is the way marked out in the authentic records of our Church? Of course, on these several points we must be very concise; but we hope, nevertheless, to be clear and satisfactory.
What, then, was the way of salvation to which the moral law directed us? Our adversary will here exultingly reply, “by works.” True, as given unto man in innocence, it did say, “Do this, and live.” But what does it say to fallen man? Does it encourage him to hope for salvation by his obedience to it? Hear what it says to all who are under it: “Cursed is every one that continueth not in all things that are written in the book of the law to do them.” Does this afford us any encouragement to seek salvation by our works? Our obedience must have been absolutely perfect from the first moment to the latest hour of our lives, or else the law, instead of promising any reward, denounces a curse against us; and on this account it is said by infallible authority, that “as many as are under the law, are under the curse.” Is it asked, Why then was it promulgated in so solemn a manner on Mount Sinai? I answer, To shew us how awfully sin abounded in the world, and how much we stood in need of a Saviour; and thus to “shut us up to the faith that should afterwards be revealed,” and to constrain us to seek for salvation by faith alone. This is what we are expressly told by an inspired Apostle: “Wherefore then serveth the law? It was added, because of transgressions, till the seed should come to whom the promise was made. Is the law then against the promises of God? God forbid! for if there had been a law given which could have given life, verily righteousness should have been by the law: but the Scripture hath concluded (hath shut up) all under sin, that the promise by faith of Jesus Christ might be given to all that believe. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith [Note: Gálatas 3:19.].”

Next, let us hear the ceremonial law. In all the burnt-offerings, and the peace-offerings, and the sin-offerings, a fundamental part of the institution was, that the person who brought the offering should put his hand on the head of the victim, in token that he transferred all his sins to it; and then, when the sacrifice was slain, and its blood sprinkled according to the commandment, the offender was liberated from the sin that he had committed [Note: Levítico 1:2. 3.]. But we will direct your attention to the offerings which were annually made for the sins of all Israel, on the great day of atonement. Two goats were taken: one was to be slain for a sin-offering for the whole people of Israel, and its blood was to be carried within the vail, and sprinkled upon the mercy-seat, and before the mercy-seat. Then the live goat was brought forth, and the high-priest was to lay both his hands upon his head, and to confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat: and then the goat was to be led away by the hand of a fit man into the wilderness, bearing upon him all their iniquities, unto a land not inhabited [Note: Levítico 16:15; Levítico 16:21.]. Can any thing be conceived more plain and simple than this? Who does not see that the sins of the people were expiated by the blood of the one, and carried away in consequence of their having been transferred to the other? Who does not here see written, as with a sun-beam, the truth it typified; namely, that “Christ died for our offences, and was raised again for our justification;” and that we are saved entirely by the exercise of faith in him, or, in other words, by transferring our guilt to him, and looking for mercy through his all-atoning sacrifice? Verily, if we make no better use of the explanations given us in the New Testament than to refine, and cavil, and obscure the truth, we had better go at once, and learn of a poor ignorant Jew: for there was no Jew so ignorant, but, when he saw that rite performed, could tell you in what way his iniquities were to be forgiven. And, if only we will bear in mind that ordinance, we may defy all the sophists upon earth: for it speaks the truth so plainly, that “he who runs may read it.”

Turn we to the prophets: They bear one uniform testimony to the truth we are proclaiming. Through fear of detaining you too long, we will wave the mention of any particular passages; because, if we believe the declaration of God himself, their testimony is all summed up in one infallible declaration: “To him give all the prophets witness, that, through his name, whosoever believeth in him shall receive remission of sins [Note: Atos 10:43.].”

Our blessed Lord invariably declared, that his blood should be shed for the remission of sins, and that in no other way than by faith in him could any child of man be saved. “I am the way, and the truth, and the life: no man cometh unto the Father, but by me [Note: João 14:6.].” “As Moses lifted up the serpent in the wilderness, even so shall the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” “He that believeth on him, is not condemned; but he that believeth not, is condemned already, because he hath not believed in the name of the only-begotten Son of God [Note: João 3:14; João 3:18.].” If it be said, that, in answer to one who inquired, “What shall I do to inherit eternal life?” he replied, “If thou wilt enter into life, keep the commandments;” we answer, he did so: and we highly disapprove of that mode which some take of evading the force of his words, by saying that he spoke them ironically. We are persuaded that our Lord would not have indulged in irony or sarcasm on such an occasion, and least of all towards one whom “he loved [Note: Compare Mateus 19:16. with Marcos 10:18; Marcos 10:21].” The meaning of his answer was; “Come, and follow me in all that I command you, and you shall gradually be guided into all truth.” And the command which he immediately gave the Youth, to go and sell all that he had, and to look for treasure in heaven, put his sincerity to the trial, and shewed him, that, notwithstanding the anxiety he professed to learn the way to life, he was more attached to his wealth than to his Saviour and his God. When our blessed Lord more explicitly declared the way of salvation, he spoke of himself as having come into the world for the express purpose of giving up his life “a ransom for many [Note: Marcos 10:45.],” and of giving men his own flesh to eat, and his blood to drink, for the life of their souls [Note: João 6:52.].

Of the views given by the Apostles, our opponents themselves have but little doubt; and hence, for the most part, the Epistles are no very favourite part of Scripture with them: and some will go so far as to say, that they think it would have been better if the Epistles of St. Paul had never been written.

But let us hear St. Peter on the day of Pentecost. When three thousand persons at once were crying out with great agony of mind, “Men, and brethren, what shall we do?” his answer to them is, “Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins [Note: Atos 2:38.];” that is, ‘Change your minds with respect to Him whom you have crucified as a malefactor; and, with deep contrition of heart for your rejection of him, look to him now as the only Saviour of your souls, and become his open followers in token of your faith in him.’ The same Apostle, addressing the whole Jewish Sanhedrim, speaks thus of that Jesus whom they had crucified: “This is the stone which was set at nought of you builders, which is become the head of the corner: neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved [Note: Atos 4:10.].” Of St. Paul it is scarcely needful to speak. Only let a man, desirous of knowing the truth of God, read with an unprejudiced mind the Epistles to the Romans and the Galatians, and he could no more doubt what were St. Paul’s sentiments, than he could doubt whether the sun shines at noonday. That a learned and ingenious man may involve the plainest subjects in obscurity, and may maintain even the most palpable absurdities with somewhat like a plausible course of argument, is well known to this audience, who are habituated to investigate theories of every kind. But the Scriptures are written for the poor: and it is a fact, that the poor do understand them; whilst the vain disputers of this world are bewildered in their own mazes, and by the just judgment of God are “taken in their own craftiness [Note: 1 Coríntios 1:18; 1 Coríntios 3:18.].” But, that we may not seem as if we took St. Paul’s testimony for granted, we will bring to your remembrance that answer which he gave to the jailor, when inquiring, “Sirs, what must I do to be saved?” He replied to the same effect as Peter had done on the day of Pentecost, “Believe in the Lord Jesus Christ, and thou shalt be saved [Note: Atos 16:30.].”

We will mention also that striking reproof which he gave to Peter, for countenancing, by his dissimulation, the idea, that something besides faith in Christ was necessary to salvation: “We (we Jews, we Apostles,) knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ; even we have believed in Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified [Note: Gálatas 2:16.].”

Here perhaps it will be urged, that the testimony of St. James is altogether on the opposite side; for that he says, “We are justified by works, and not by faith only [Note: Tiago 2:24.].” But if only we attend to the scope of St. James’s argument, we shall see that he does not at all contradict St. Paul. St. James is writing to some who were disposed to abuse St. Paul’s doctrine of justification by faith only; who “said that they had faith [Note: Tiago 2:14.],” but had no works to support their claim. These he tells that their faith was dead, and no better than the faith of devils. He declares to them, that, as it would be to no purpose to profess compassion for a fellow-creature, when at the same time we made no effort to relieve his distress; so it is in vain to profess faith in Christ, if we shew not forth our faith by our works. Abraham and Rahab were believers; but they evinced by their conduct, of what kind their faith was; namely, that it was not a dead and barren, but a lively and operative, faith. And we in like manner must give, by our works, an evidence that our faith is genuine: for in any pretensions which we make to a saving faith, it is by our works that we must be justified (or proved upright), and not by faith only. St. Paul, on the other hand, is arguing expressly on the subject of a sinner’s justification before God; and he maintains that no man is, or can be, justified in any other way than by faith in our Lord Jesus Christ.

Next, let us see what the most eminent saints of old found effectual for their salvation. And here the path is prepared for us by St. Paul, so that we need little more than quote his words. In the fourth chapter of the Epistle to the Romans, where he is arguing this very point, he asks, “What shall we then say, that Abraham, our father as pertaining to the flesh, hath found (i. e. hath found effectual for his justification)? for if Abraham were justified by works, he hath whereof to glory, but not before God (i. e. he has nothing whereof to glory before God). For what saith the Scripture? Abraham believed God, and it was accounted to him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt: but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness: even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works; saying, Blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man, to whom the Lord will not impute sin [Note: Romanos 4:1.].” We regret that we have not time to make any observations upon this passage: but whoever will read it attentively will find, that every word we have uttered is confirmed by it, beyond the power of sophistry to set aside.

To Abraham and David under the Old Testament, we will add St. Paul under the New; and methinks, if he had no righteousness of his own wherein to trust, we cannot pretend to any. Hear, then, what he says respecting the grounds of his hope: “We desire to win Christ, and to be found in him, not having our own righteousness, which is of the law, but the righteousness which is by the faith of Christ, even the righteousness which is of God by faith [Note: Filipenses 3:8.].” Are we so much holier than he, that when he renounced all trust in his righteousness, we should make ours, either in whole or in part, the ground of our dependence? After all this, it is scarcely needful to refer to the avowed sentiments of our reformers: indeed we have no time to do it at any length: we will content ourselves therefore with reciting to you the eleventh article of our Church: “We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith; and not for our own works or deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.”

II.

We now come, in the second place, to shew, that this alone is the appointed way of acceptance with God—

This part of our subject being of such vast importance, we must beg leave to enter into it somewhat minutely; and to shew, first, that this alone accords with the character given of the true Gospel; and, next, that this alone is suited to our condition as fallen sinners.

As to the marks which characterize the Gospel, one of peculiar importance is, that it magnifies the grace of God. We are told by St. Paul, that God gave his Gospel to us, “that in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus.” And if we consider salvation as entirely by faith in the Lord Jesus Christ, the grace of God is indeed magnified beyond all the powers of language to express. The gift of God’s only dear Son to die for us, the laying of all our iniquities on him, the accepting of his vicarious sacrifice in our behalf, the offering of a full salvation to all the sinners of mankind, on account of what he has done and suffered for us; a bestowing of this salvation freely, without money and without price, even upon the very chief of sinners;—all this is such a stupendous work of grace, that it fills even heaven itself with wonder. But let man be required to purchase this salvation, either in whole or in part, by any works of his own; and who does not see how the grace of God is lowered? We will grant, for argument’s sake, that the giving of salvation on any terms, would have been a wonderful display of grace; but, as compared with that which is revealed, it would have been no grace. As the Apostle says of the Mosaic dispensation, that “notwithstanding it was made glorious, it had no glory, by reason of the glory that excelleth;” so we may say of such a mutilated Gospel as we are speaking of; it might be glorious, inasmuch as it would be an exercise of mercy; but it would have had no glory, by reason of the infinitely brighter display of Divine grace in the Gospel, as it is revealed to us. Indeed, St. Paul tells us, that if any thing were required on our part towards purchasing of salvation, salvation could be no longer of grace; because the two are contrary to, and absolutely inconsistent with, each other. “If,” says he, “salvation be by grace, then it is no more of works; otherwise grace is no more grace: but if it be of works, then it is no more of grace; otherwise work is no more work [Note: Romanos 11:6.].” Hence he elsewhere says, “It is of faith, that it may be by grace:” and again, “Christ is become of no effect unto you; whosoever of you are justified by the law, ye are fallen from grace [Note: Gálatas 5:4.].” This, then, is one evidence, that salvation must be by faith alone, without works.

Another most important mark of the true Gospel is, that it cuts off all occasion for boasting. God has said, that he has made Christ the great depository of all spiritual blessings, in order “that no flesh should glory in his presence, but that all might glory in the Lord alone [Note: 1 Coríntios 1:29; 1 Coríntios 1:31.].” And it is evident, that by the Gospel, as Paul preached it, all boasting is excluded.

But suppose that our works in any measure whatever formed a ground of justification before God; should we have no occasion for boasting then? Assuredly we should: for in proportion as we had procured it by our works, we might claim it as a debt, and say, “I have procured this unto myself.” It matters not in what degree this exists: if it exist in any degree whatever, boasting is not excluded. Even in heaven itself we might say, “I owe it not entirely to the free grace of God that I am here, but partly to my own superior merit.” This is declared by St. Paul in very express terms: “Where is boasting then? It is excluded. By what law? Of works? Nay: but by the law of faith [Note: Romanos 3:27.]:” that is, if it were in any degree, even the smallest that can be imagined, by works, there would be room for boasting; but seeing it is solely by faith in the Lord Jesus, all boasting is, and must for ever be, excluded. Hence, in giving an account of the Gospel salvation, he says, “By grace ye are saved, through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast [Note: Efésios 2:8.].” Let these words be remembered, “Not of works, lest any man should boast;” and there will be an end of all further argument on this subject.

One more mark of the Gospel salvation is, that it secures the performance of good works [Note: Had there been a fifth Sunday in the month, this would have been made a distinct subject: but the whole being to be comprised in four Sermons, this part could not possibly he extended or be rendered so prominent, as the Author wished. But what is here spoken is the most decided sentiment of his heart.

This want has since been supplied in a Sermon, on Salmos 119:128. entitled, “The true Test of Religion in the Soul.”

]. The grace of God, that bringeth salvation, teaches us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world [Note: Tito 2:11.]. Many are apt to imagine, that the doctrine of salvation by faith alone destroys all incentive to holiness, and tends to encourage all manner of licentiousness: this was the very objection which was urged against the Gospel in the Apostle’s days, and which he set himself strongly to refute. Anticipating the objection, he says, “Shall we then continue in sin, that grace may abound? God forbid! How shall we, who are dead to sin, live any longer therein?” And again; “Do we then make void the law through faith? God forbid! yea, we establish the law [Note: Romanos 6:1; Romanos 3:31.].” The fact is, that there is nothing so operative as a lively faith. What was the spring of all those glorious actions that were performed by the long catalogue of worthies mentioned in the 11th chapter of the Epistle to the Hebrews? From beginning to the end, we are told that faith was the principle by which they were actuated, and the root from which all their obedience sprang. Of the New Testament saints, none exceeded, or even equalled, Paul: and what was it that actuated him? He tells us: “The love of Christ constraineth us, because we thus judge, that if One died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him that died for them and rose again.” This is the effect which faith will, according to its measure, produce in all. It will “work by love,” and “overcome the world,” and “purify the heart.” What if the works it produces be not to be relied on for our justification before God? Is it nothing that they will be adduced in the day of judgment as the evidences of our love to Christ, and as the measure of our everlasting reward? Is it nothing that God is glorified by them, and that the dispositions from whence they spring constitute our meetness for the heavenly inheritance? Surely these are motives enough for the performance of them, without making them the meritorious cause of our salvation; and, if we look to fact and experience, who are the persons at this day that are accounted righteous overmuch, and are represented as making the way to heaven so strait that none but themselves can walk in it? Is it among the declaimers about good works, that we must look for these persons? No; but among those who renounce all dependence on their own works, and seek for salvation by Christ alone: a sure proof, that they who look for redemption solely through the blood of Christ, are by that very principle made “a peculiar people zealous of good works.”

These, then, are clear evidences that the way of salvation is precisely such as we have declared it to be: for there is no other doctrine under heaven that has these marks connected with it, or these effects proceeding from it.
The second thing we mentioned as establishing our doctrine, was, that there is no other way of salvation suited to our condition as fallen sinners.

Take the way of salvation by our own works: who will venture to build his hopes on such a foundation as that? Who is not sensible that in many things he has offended God? For those offences he must answer at the judgment-seat of Christ. If throughout a great part of our life we had done all that was commanded us, we should still be unprofitable servants: our obedience to some commandments would make no atonement for our violation of others: for the sins that we had committed, we must die. But it may be said, that of those offences we repent. Be it so: still our tears can never wash out the guilt we have already contracted. Even in human governments, a criminal that is under sentence of death may be truly sorry that he has transgressed the laws, and may determine never to repeat his crimes any more; but these sorrows and resolutions will not avail to rescue him from death, or to repeal the sentence that is gone forth against him: much less can any repentance of ours remove the curses of God’s holy law, or avert the judgments which our sins have merited.

But it may be said, we rely not on our works alone, nor on our repentance alone, but on these things and Christ’s merits united. Go, then, and search the records of your life, and see what works you will bring forth in order to eke out the insufficient merits of your Saviour; bring forth one single work; one only out of your whole life; one that has no defect, and that does not in any respect need the mercy of God to pardon its imperfection: then carry it to God, and say, ‘Here, Lord, is a work in which thou thyself canst not find a flaw; it is as perfect as any that my Lord and Saviour himself ever performed, and is therefore worthy to be united to his infinitely meritorious obedience, as a joint ground of all my hopes: I am content to stand or fall by this one work: I am aware, that if it is imperfect, it stands in need of mercy for its own imperfection, and consequently can never purchase pardon for all my other offences; but I ask no mercy for that, yea, rather, I claim on account of it all the glory of heaven [Note: Let not the reader suppose that any one is exhorted to go thus to Almighty God: the whole passage is intended to shew the horrible impiety of even entertaining such a thought. The Scriptures frequently put such language into the lips of sinners, in order to shew what is the real language of their hearts. See Romanos 3:5; Romanos 3:7; Romanos 9:19.].’ You who will dispute against salvation by faith only, and who wish to have something of your own to found your hopes upon, do this: bring forth some work, some one work at least, that shall stand the test of the divine law, and defy the scrutiny of the heart-searching God. But if you cannot find one such work, then see how unsuitable to your state is the doctrine for which you contend.

Perhaps it will be said, that God does not require of us imperfect creatures any thing that is perfect, but only that we be sincere. But who will venture to make his own sincerity the ground of his salvation? If this be the law by which we are to be tried, who shall stand? Who shall say, that from the earliest period of his life he has sincerely striven in every thing to please God, and to approve himself to God? Alas! those who stand upon their own sincerity are little aware of the deceitfulness and wickedness of their own hearts; and if they would but look back throughout their whole lives, they would find, that their sincerity, like that of Saul of Tarsus, has only stimulated them to a greater measure of inveteracy against the Gospel of Christ.

We will mention only one more refuge to which these persons will be disposed to flee, and that is, their having done as well as they could: ‘I have done as well as I could, and therefore I doubt not but that God will have mercy upon me.’ But in this we shall all fail, as much as in all the fallacious hopes that have preceded it. For, who has done as well as he could throughout his own life? Who will dare to appeal to God even respecting the best day in his life, that there was no one thing omitted which he might have done for him, nor any one thing done in a less perfect manner than it might have been done?

It is clear, that in all the ways of salvation which men devise for themselves, whether by good works, or repentance, or faith and works united, or sincerity, or doing as well as we can, there is not a spot of ground whereon to place our foot: we must go to the ark of God, and there only can we find rest for our weary souls.
Permit me, then, to address you as dying persons, and to ask, What you will think of these things when standing on the brink and precipice of eternity? Now you can speculate, and dispute, and speak with confidence about the justness of your views: now you can discuss these matters as if it were of little moment what your sentiments are, or what is the ground of your affiance. But if you hold fast any of the foregoing delusions, you will not find them so satisfactory in a dying hour as you now imagine. Doubts like these will arise in your mind; ‘What if my works should be found at last, either in number or quality, insufficient? What if my fancied goodness, which I am blending with my Redeemer’s righteousness, should prove a refuge of lies?’ Amongst the numberless evils to which this fatal error will expose you, is, that in that hour, when you will most need divine and heavenly consolation, your soul will be trembling with uncertainty as to the ground of your hopes, of those hopes which will in a little time be blasted or realized for ever. For, who shall tell you whether you have attained that precise measure of righteousness which God will accept? And what a fearful thing will it be to be going into the presence of your Judge, uncertain what shall be his sentence upon you, and whether heaven or hell shall be your everlasting portion! Would you but place yourselves, where you must all very shortly be, on a dying bed, we should not find it so difficult to convince you, that it is better to trust in the righteousness of Christ, which is commensurate with all the demands of law and justice, and adequate to the wants of the whole world, than to be trusting in any respect to any poor defective righteousness of your own. Methinks this argument alone were sufficient to convince any considerate man: supposing that your own righteousness were sufficient, your Lord would not condemn you for thinking too humbly of it, and for relying solely on his all-atoning sacrifice: but supposing it insufficient, will he not condemn you for your pride and arrogance in trusting to it, and for your ingratitude in rejecting his salvation? Here all the declarations of his word are as pointed and clear as words can make them: “He that believeth on the Son hath life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him [Note: João 3:36.].” “He that believeth and is baptized shall be saved; but he that believeth not shall be damned [Note: Marcos 16:16.].” Both of these declarations were uttered by our blessed Lord himself when on earth; and he will not forget them, when he shall come again to judge the world.

May I not, then, make my appeal to you? “I speak as to wise men; judge ye what I say.” Is it wise to turn your back upon righteousness, which, as a rock, is able to sustain a ruined world; and to be trusting in one that is no better than a foundation of sand? Know ye that your God is a jealous God: he will not give his glory to another: if ye will seek acceptance with him, through his only-begotten Son, “no one of you shall ever be cast out:” your sins shall be washed away in his blood; and your souls be clothed with the unspotted robe of his righteousness. Being justified by faith in him, you shall have peace with God: you shall “be kept also from falling,” whilst in this ensnaring world; and in due time you shall be “presented faultless before the presence of his glory with exceeding joy.”
Brethren, my heart’s desire and prayer to God for every one of you is, that you may be saved: but know assuredly, that there is no salvation for you but by faith in Christ: for “other foundation can no man lay than that is laid, which is Jesus Christ [Note: 1 Coríntios 3:11.].” To whom with the Father, and the Holy Ghost, be glory in the Church throughout all ages, world without end: Amen [Note: The Discourse on Salmos 119:128. may be referred to as completing this series.].