João 15:5

DISCOURSE: 1691
OUR IMPOTENCY WITHOUT CHRIST

João 15:5. Without me ye can do nothing.

THE various systems of heathen philosophers were all calculated to confirm the pride of man: the tendency of the Gospel, on the contrary, is to humble and abase the soul. Its sublimest doctrines are by far the most humiliating. The sovereignty of God, for instance, annihilates, as it were, our fancied greatness; and the atonement of Christ brings to naught our boasted goodness. Thus the mysterious doctrine of union with Christ proclaims our insufficiency for any thing that is good. Our blessed Lord declares this, first by a comparison [Note: ver. 4.], and then in plain terms, “Without me ye can do nothing.”

In discoursing upon this assertion, I will,

I. Explain it—

In explaining the words of Scripture we must take care not to strain them beyond their obvious meaning. These must evidently be understood in a qualified sense:
They must not be understood in reference to things which come within the province of the natural man—
[A natural man has the same faculties and powers as a spiritual man: his understanding is as capable of comprehending common subjects, or of investigating the depths of human sciences: his will and affections are as capable of being exercised on objects according to their quality, as much as ever they will be when he shall be converted to God: and his memory is as retentive as that of any other man. A spiritual man has no advantage over him in these respects. Consequently, our Saviour’s assertion must not be interpreted as extending to things purely intellectual, or even moral: since, beyond a doubt, a natural man may either do or forbear many things which come under the designation of morals.]
They refer exclusively to what is spiritual—
[There are different gradations or different kinds, of life, if I may so speak: there is a vegetative life, an animal life, a rational life, and a spiritual life: and the powers of each are limited to its own order: a thing which vegetates, is not capable of animal exertion; nor is an animal capable of exercising the faculties of reason; nor does the rational man comprehend or enjoy what is spiritual. If any one order of being will affect the offices of that above it, it must first attain the powers of that superior order: for without the powers suited to the object, its efforts will be in vain. There is indeed this point of difference between the different kinds of life. The three first differ in their nature: but the last differs only in the application of powers previously possessed. Yet is the last called a new nature, because it is produced in the soul by the Spirit of God, who “opens the eyes of the understanding,” constrains the will, and purifies the affections, and thus, in fact, makes the person so changed, “a new creature [Note: 2 Coríntios 5:17. with 2 Pedro 1:4.].”

But our Lord’s illustration will place the matter in the clearest light.
“Christ is a vine: his people are the branches;” and by virtue derived from him they are enabled to bear fruit. If a branch be broken off from a vine, it can no more bear fruit: it has nothing in itself independent of the stem; and, if separated from the stem, it must wither and die. So we, if separated from, or not united with, the Lord Jesus Christ, are incapable of bearing fruit; because we have nothing in ourselves independent of him, and have no means of deriving grace and strength from him. In respect of natural actions, we can effect all which nature qualifies us to effect: but in respect of spiritual exertions, we are incapable of them; because, in consequence of our separation from Him, we are destitute of all spiritual life and power.]

This is, as clearly as I can state it, the import of our Lord’s assertion, I shall now proceed to,

II.

Vindicate it—

I grant, that in itself the assertion is very broad and unqualified: but in the sense in which it has been explained, it may be fully vindicated:

1. From Scripture—

[Throughout all the Holy Scriptures man is represented as dependent upon God for the communications of his grace. In himself he has nothing but evil [Note: Gênesis 6:5.]: his whole soul is corrupt [Note: Jeremias 17:9.]: and he must have “the heart of stone taken away, and an heart of flesh given him,” before he can keep the commandments of his God [Note: Ezequiel 36:26.]. So far is this carried, that the natural man is declared to be incapable of performing a good act [Note: Jeremias 13:23.], or uttering in a becoming manner a good word [Note: 1 Coríntios 12:3.Mateus 12:34.], or entertaining with real approbation a good thought [Note: 2 Coríntios 3:5. with 2 Coríntios 8:16.]. And with this statement our Church fully accords, when, in addressing Jehovah, it says, “O God, from whom all holy desires, all good counsels, and all just works do proceed.” As far as the Scripture testimony therefore is admitted, the point is clear; and our Saviour’s declaration is fully justified.]

2. From experience—

[Where shall we find one from the beginning of the world to this hour, who ever served God but by a power derived immediately from God [Note: Oséias 14:8.]? If any one think he have a power in himself to do good works, let him consult the tenth Article of our Church, which says, “The grace of God by Christ prevents us, that we may have a good will; and worketh with us when we have that good will.” Or let him rather try what he can effect by any power of his own. Go, and get your soul filled with love to God; or with hatred of sin; or with a contempt for this present evil world and all that is in it: go, determine to do these things; and then carry them into effect: and then we will confess that what our Saviour has affirmed is not true. There is not any one, I apprehend, who will not acknowledge three things necessary to the salvation of his soul; namely, repentance, faith, and obedience. Go then, and repent with real contrition, and unfeigned self-lothing and self-abhorrence. Go, and work up your soul also to faith in Christ, so as to flee to him, and rely upon him, and cleave to him, and glory in him as all your salvation and all your desire. Go too, and get your whole soul cast into the mould of the Gospel, so as to delight in every part of God’s revealed will, and to and all your happiness in the performance of it. Do anyone of these things, and we will confess, either that the word of God is altogether false, or at least that it is so expressed, as to mislead every person who endeavours to understand it. But I will not require so much at your hands. Only go home from this place, and fall upon your knees in your secret chamber before God, and for one half hour pour out your soul before him in fervent supplications for mercy, and in devout thanksgivings for all the blessings of redemption as set before you in the Gospel. Put this matter to a trial: see whether you can effect even this small matter by any power of your own. I am not afraid to abide the test of this experiment, and to constitute this whole assembly judges in their own cause. If then not so much as one amongst you is able to do this small thing, know every one of you that the declaration in my text is true.]

Address—
1.

Those who are yet without Christ—

[Truly, whilst you are “without Christ,” you are “without any scriptural hope” of salvation [Note: Efésios 2:12.]. Renounce therefore, I pray you, brethren, all confidence in yourselves. That you have brought forth fruit, I confess; but it has been “only wild grapes [Note: Isaías 5:2.].” But it is a far different fruit that God looks for: and in order to bring forth that, you must be cut off from the stock on which you have hitherto grown, and be graffed into Christ [Note: Romanos 11:24.]. Seek then to become living branches of the living vine: seek an union with the Lord Jesus Christ by faith: so shall you be enabled to bring forth fruit to his glory, and be approved by the Great Husbandman in the day that he shall come to inspect his vineyard [Note: ver. 1, 2, 6, 8.] — — —]

2. Those who by faith are united to him—

[Happy, happy are ye: for, as “those who are separate from him can do nothing,” you, on the contrary, by virtue of your union with him can do every thing; as St. Paul has said, “I can do all things through Christ, who strengtheneth me [Note: Filipenses 4:13.].” In order to this however you must “abide in him,” just as the branch abideth in the vine. You must be continually “receiving out of his fulness the grace” which your necessities require [Note: João 1:16.]. This life of faith is your wisdom, your happiness, your security [Note: Gálatas 2:20.]: and the more entire is your affiance in him, the more will you “be filled with all the fruits of righteousness which are by Jesus Christ to the glory and praise of God.”]