1 Cor. 12:13.

1 Cor. 12:13.

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.”

MDCCCCLXXV

ON THE NEW BIRTH

             1 Cor. 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:” 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.” 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.

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.” 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.” 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.”

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. 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.” 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.”

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;” 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 creaturel.” 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.” 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.”

MDCCCCLXXVI

ON JUSTIFICATION BY FAITH

             1 Cor. 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.”

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. 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. 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.”

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.” “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.” 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.” 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,” and of giving men his own flesh to eat, and his blood to drink, for the life of their soulsi.

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;” 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.” 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.” 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.”

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.”

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.” 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,” 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.” 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.” 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.” 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.” 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.” 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:” 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.” 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. 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. 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.” 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.’ 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.” “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” 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.” To whom with the Father, and the Holy Ghost, be glory in the Church throughout all ages, world without end: Amen.

MDCCCCLXXVII

TRUE WISDOM AND CHARITY

  1 Cor. 10:32, 33, & 11:1.

Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, even as I also am of Christ.

CHRISTIAN morals, in their sublimer parts, are far from being fully understood, or duly appreciated, even by those who are most zealous in the profession of Christian principles. The duties of Christian forbearance, and Christian forgiveness, and Christian liberality, are but very imperfectly discerned, and, consequently, but very imperfectly practised, in the religious world. Nor are the limits of true Christian charity by any means clearly ascertained. On this subject, in particular, I must say, that I think there is scarcely a Christian upon earth that would have made the distinctions contained in this chapter; and not many that would approve of them, now they are made, if they were not forced to yield to apostolic authority. It is an easy thing to lay down broad principles; as, that “We must not do evil that good may come:” and it is easy to decry “expediency,” as the refuge of time-serving and dishonest men. But it is not easy to see the different modifications of a good principle, as affected by different circumstances; or the different situations under which expediency alone can guide us. And even the discussion of such a subject as this, however carefully conducted, would be condemned at once by many, as no better than Jesuistical sophistry and refinement. But we must not, therefore, be deterred from treading in the Apostle’s steps, and marking what we believe to be the true boundaries of Christian liberty and Christian duty.

I shall take occasion, from the passage before us, to shew,

  I.      Our duty in reference to things which are indifferent—

There are many things on which different parties lay a great stress; which yet, in the sight of God, are altogether indifferent—

[In the apostolic age, the observance of the Jewish ritual was regarded by some as of primary and indispensable importance. The keeping of certain days, and the abstaining from certain meats, and the practice of circumcision, were by many insisted on as of continued obligation; notwithstanding they were never intended but as types and shadows, which were to vanish when the substance should appear. There were not in those rites any essential qualities, either of good or evil. They derived all their force from their having been divinely appointed; and, of course, they lost all their force when that appointment was withdrawn. If any chose to observe them, they were at liberty to do so, without any offence to God: and if any were disinclined to observe them, they were equally at liberty to follow the dictates of their own judgment. If any man thought them still obligatory, he of course was bound by them: but all who saw that they were no longer required, were free to neglect and discard them.

The same might be said of many things at this day, respecting which different parties form different opinions, according to the degree of their information, or to the particular prejudices which they have imbibed. I refer to certain rites and ceremonies in religion, on which some place an undue stress; whilst others, with equal vehemence, decry them. I must say the same, also, in reference to some habits of the world, respecting which men may speak in too unqualified terms; whether they justify them, or whether they condemn.]

But our great duty, in reference to all such things, is, to guard against giving needless offence to any party—

[In reference to Jewish or Gentile observances, the Apostle says, “Give no offence either to the Jews, or to the Gentiles, or to the Church of God.” The things about which the parties differed were really non-essential: and there was danger of giving offence to either side by a contemptuous disregard of their prejudices. It was not right to wound the feelings of a Jew, by doing in his presence what was contrary to the law, which he regarded as still in force: nor was it right, by a free and indiscriminate use of meats offered to idols, to hurt the feelings of a Gentile brother; who, having been accustomed to feast on these meats as a religious act, would be ready to think that the person eating them did not indeed abhor idolatry in the way that he professed. At the same time, offence might easily be given to the Church of God, by producing disunion and division amongst her members, whom we should rather have laboured to “edify in faith and love.”

The same may be said in reference to all matters of indifference, in every age and in every place. There should be a tender regard to the feelings and infirmities of others; and a determination never to please ourselves at the expense of others. Self-denial, rather, should be the disposition of our minds, and the habit of our lives: and rather than wound the consciences of others, and lead them by our example to do what their own consciences condemned, we should abstain from the most innocent indulgence, as long as the world shall stand. The rule given in relation to all such matters is, “We that are strong ought to bear the infirmities of the weak, and not to please ourselvesb.”]

In my text, the Apostle marks,

  II.      The object which we should keep in view, for the regulation of our conduct—

The salvation of our fellow-men should be an object of the deepest interest to our minds—

[Doubtless the salvation of a man’s own soul should be his first concern. But no man should be indifferent to the eternal welfare of others; much less should he think himself at liberty to do any thing which may put a stumbling-block in their way. “We are all, in fact, one body in Christ;” and are bound, every one of us, to consult the welfare of the whole. No member is authorized to act independently, and for itself alone. None but a wicked Cain would ask, “Am I my brother’s keeper?” For we are his keeper, as he also is ours: and we are neither at liberty to injure each other, nor to neglect any opportunity of advancing each other’s welfare. The duty of mutual love and mutual aid is unalterable and universal.]

With a reference to that, therefore, should we act to the utmost extent of our power—

[We may either benefit our fellow-creatures, or injure them, according as we demean ourselves in reference to things which are in themselves indifferent. We may disgust some, by our unhallowed boldness; or grieve others, by passing an uncharitable judgment upon them; or ensnare others, by inducing them to follow our example, contrary to the convictions of their own conscience. We may, by our uncharitable disregard of the feelings and sentiments of others, produce the most fatal effects that can be imagined; not only offending many, but actually “destroying our weak brethren, for whom Christ died.” What a fearful thought! Can any man, who calls himself a Christian, feel himself at liberty to act without any reference to such a result as that? Can any pleasure, or any “profit” arising to himself, compensate for such a calamity as that? Methinks, on any question arising in our minds, we should instantly ask ourselves, not, What will please or profit myself? but, What will please or profit others? What will have a tendency to promote the salvation of others? If any self-denial or forbearance on my part can advance, in the remotest degree, the salvation of a weak brother, I will die rather than gratify myself at his expense.]

That this is no extravagant requirement, will appear if we consult,

  III.      The examples which Christ and his Apostles have set us in reference to this very thing—

St. Paul calls us to “be followers of him, even as he was of Christ.”

Consider how our blessed Saviour acted under circumstances of this kind—

[He was called upon to pay a tribute levied for the support and service of the temple. From this, as being the Son of God, he might have pleaded an exemption: because it is an acknowledged fact, that kings receive tribute from strangers only, and not from their own children. But he knew that the Jews would not be able to see the truth and justice of his plea, and that his acting upon it would give serious offence: he therefore waved his right; and chose rather to work a miracle for the satisfying of their demands, than give offence to them by an assertion of his rights. Nor did he only wave his right in this particular, but gave occasion to all present to deny that he possessed any such right, or stood in any such relation to Jehovah as would have authorized him to assert it. Yet he considered not himself, but others only; and chose to submit to any thing, however humiliating, rather than, by maintaining his right, to put a stumbling-block in their way. Thus, by his example, he taught all his followers, not to please themselves, but “to please every man his neighbour for good to edificatione.”]

Observe, also, how St. Paul acted—

[It was not on any particular occasion that he conformed to this rule, but constantly, and in circumstances of continual occurrence. Hear his own account of his daily practice: “Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. To the Jews I became as a Jew, that I might gain the Jews: to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law: to the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.” Here you see, not only what his constant habit of life was, but the principle by which he was actuated throughout the whole; preferring the “winning” of men to Christ, and the “saving” of their souls, to any personal consideration whatever. In all this he was an example to us; and therefore says, in reference to this very thing, “Be ye followers of me, as I also am of Christ.”]

In accordance with this was the conduct also of all the Apostles—

[The last time that St. Paul came to Jerusalem, the whole college of Apostles, fearing that the Jews had a wrong impression of his principles, and that, because he had represented a conformity to Jewish ceremonies as unnecessary, they would imagine he had decried them as sinful, besought him to unite himself to some persons who were about to perform their vows as Nazarites, and purify himself, according to the Mosaic law, with them. And this he did, in conformity with their advice: thus not only illustrating the principle by which he was habitually actuated, but setting, as it were, the seal of all the Apostles to this line of conduct, as sanctioned and approved by them.

After all this evidence, nothing further need be added to confirm the statement we have made respecting the Christian’s duty, or to enforce the advice which, in conformity with our text, we have presumed to give.]

  On the ground therefore which has been established, I beg you to BEAR IN MIND,

  1.      What is the principle by which you are to be actuated, in all your intercourse with mankind—

[Love to their souls must animate you at all times: and by that must you be determined, in every thing where the path of duty is not clearly determined for you. By that must you be regulated, whether in acceding to their wishes, or in resisting their solicitations. There are certainly occasions whereon a compliance with them will produce a good effect; and there are occasions whereon it will be your duty rather to withstand the importunity even of your dearest friends. But you must be careful to distinguish aright the principle from which you act. You must not give way to fear: nor must you comply from a feeling of personal friendship or regard: and, least of all, must you conform to the world, to please yourselves. You must consider, under all circumstances, how you may best advance the welfare of men’s souls; and then act as in the sight of God, so as most to promote that great object. That is what Christ did, when he left the bosom of his Father, and died upon the cross: and in so doing you will fulfil those injunctions which he has given you; “Look not every man on his own things, but every man also on the things of others:” and that also, in a few verses before the text, “Let no man seek his own, but every man another’s wealthi.”]

  2.      How you may best approve yourselves to the heart-searching God—

[The mode of conduct which we have recommended will, to superficial observers, lay you open to the charge of inconsistency: for, if you will observe rites, or not observe them, according as others may stand affected towards them, you must of necessity appear to many to be destitute of any fixed principle. But God sees the fixed principle which men cannot see; and he will approve that which perhaps your fellow-creatures will condemn. But, for your conduct in circumstances of more than ordinary difficulty, I would suggest three rules; which, though, when separately taken, they may be insufficient for your direction, will, when taken together, effectually preserve you from any material error. Ask yourselves three questions: What would an ungodly man do in my circumstances? That I will not do. Next, What would be agreeable to my own corrupt heart? That I will not do. Lastly, What would my Lord or the Apostle Paul do, in my circumstances? That I will do. Now I say again, that though no one of these, separately, will suffice, all of them together will prove an easy and a safe directory. It will be impossible for you greatly to err, if these questions be sincerely asked, and faithfully answered by you. If, in prosecuting this line of conduct, you be misunderstood and blamed, then say, with the Apostle, “It is a small matter to me to be judged of you, or of man’s judgment: yea, I judge not mine own self; but he that judgeth me is the Lord.” Thus will you ensure the approbation of your God, and enjoy the testimony of your own conscience that you have pleased him.]

MDCCCCLXXVIII

THE DESIGN AND IMPORTANCE OF THE LORD’S SUPPER

  1 Cor. 11:24, 26.

This do in remembrance of me ….. for as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

THE Corinthians had shamefully profaned the Lord’s supper. St. Paul reproves them, and rectifies their views of that ordinance.

  I.      The design of the Lord’s supper—

Our ungrateful hearts are prone to forget the richest mercies. To keep up “the remembrance” of his death, Christ instituted his last supper. When we celebrate that ordinance, we “shew forth” his death—

[The passover was a memorial of the deliverance vouchsafed to the Jews from the sword of the destroying angel. At every returning celebration of it the reason of that ordinance was declared. Christ in his death has effected a greater deliverance for us. In partaking of the bread and wine we “shew forth” his death: we shew forth the manner of it as excruciating and bloody: we shew forth the end of it as a sacrifice for our sins: we shew forth the sufficiency of it for our full salvation.]

We shew forth his death “till he come”—

[Christ will, in due season, come again to judge the world; then his people will no longer need such memorials as these. They will incessantly enjoy the brightest vision of his person, and the richest fruits of his death; but till then the remembrance of his dying love, and the expectation of his future advent, must be thus preserved. Such was Christ’s end in instituting, and such should be our end in observing it.]

To enforce the observance of this ordinance, we will proceed to shew,

  II.      The necessity of attending it—

The duty of commemorating our Lord’s death is much neglected; but a neglect of it involves us in the deepest guilt. It implies,

  1.      Rebellion against the highest authority—

[Christ, the Supreme Governor of heaven and earth, has said, “Do this”; yet the language of too many is, ‘I will not.’ But they who disregarded the passover did not go unpunished; much less shall they who slight the invitations to Christ’s supperf. Surely it is no less than madness to persist in this rebellion.]

  2.      Ingratitude towards our greatest Benefactor—

[Christ has even “given his own life a ransom for us;” and shall we disregard his dying command? On the same night that he was betrayed, did he institute these memorials of his death. Had he at that season such a concern for us, and can we refuse to do so small a thing in remembrance of him? The Jews went thrice every year up to Jersusalem, from the extreme parts of Judæa, to commemorate their deliverance. And shall we turn our backs on the table when it is spread before us? Shall not God visit for such ingratitude as this?]

  3.      Contempt of the richest mercies—

[To communicate, without discerning the Lord’s body, can profit us nothing; but to approach the table in humility and faith is a sure mean of obtaining all spiritual blessings. Christ sometimes reveals himself in the breaking of bread, to those who had not so fully discovered him in the ministration of the word. And do they not manifest a contempt of these mercies, who will not use the means of procuring them? How may the Saviour take up that lamentation over themi—!]

  4.      A renunciation of our baptismal covenant—

[In baptism we covenanted to renounce the world, &c. and to serve God: this covenant we ought to renew and confirm at the Lord’s table. But our refusing to confirm it is a tacit renunciation of it. And can we hope that God will fulfil his part while we violate ours? Will he be our God when we refuse to be his people?]

  We shall CONCLUDE with answering some excuses—

[‘I am not prepared.’ How then can you be prepared to die? ‘I am afraid of eating and drinking my own damnation.’ Are you not afraid of damnation for neglecting your duty? ‘I am afraid of sinning afterwards, and thereby increasing my guilt.’ If sins after receiving the Lord’s supper were unpardonable, none should receive it till the last moment of their lives. ‘The time of administering it interferes with other engagements.’ To those who cannot deny themselves in any thing, we say with Paul—; but where the difficulties are insurmountable, God will accept the will for the deedo. They however, who are at liberty, should attend “as often” as they can; only they must be careful to communicate with reverence, humility, faith, and gratitude.]

MDCCCCLXXIX

ON EATING AND DRINKING OUR OWN DAMNATION

  1 Cor. 11:27, 29.

Whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord …. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.

THE more excellent any thing is, the greater is the guilt contracted by the abuse of it. A contempt of the law is not so bad as a contempt of the Gospel. An irreverent attendance on Divine ordinances is exceedingly sinful; but to profane the Lord’s supper is worse, inasmuch as that institution is more solemn and brings us nearer to God. Hence when St. Paul reproved the former, he spake mildlyb; but when he reproved the latter, he spake with great severity.

  I.      What is it to eat the bread, and drink the cup of the Lord unworthily—

To understand this, we should inquire how the Corinthians behaved. The abuses of which they were guilty are impracticable now: nevertheless we may imitate them in our spirit and temper. Like them we shall eat and drink unworthily if we do it,

  1.      Ignorantly—

[The Corinthians did not discriminate between the common and religious use of the consecrated elements. Many at this time also partake without discerning the Lord’s body: they, not remembering his death, defeat the end for which the Supper of the Lord was instituted.]

  2.      Irreverently—

[The customs of our country do not admit of our meeting in the tumultuous way that was practised at Corinth; but many are altogether as destitute of reverence and sacred awe. A light, worldly, impenitent heart, is unbecoming that solemnity: such a frame, if habitual, mates us partake unworthily.]

  3.      Uncharitably—

[The rich did not impart of their provisions to the poor. We also may be equally destitute of Christian love: we may be haughty, injurious, unforgiving, &c. Such a frame wholly unfits us for the Lord’s tablef.]

  4.      Sensually—

[The Corinthians made it an occasion for intemperance and excess: though we cannot imitate them in this, we may be as carnal as they. A want of spirituality and affiance in Christ makes our service carnal; nor can such a service be acceptable to Him who will be worshipped in spirit and in truth.]

To attend at the Lord’s table in such a manner is no slight or venial offence.

  II.      The consequence of so doing—

The consequences mentioned in the text respect,

  1.      The guilt we contract—

[They were “guilty of the body and blood of our Lord” who crucified him, as they are also who apostatize from his truth. They too are involved in the same guilt who partake unworthily of the Lord’s supper: they manifest a contempt of his sacrificeh. What a dreadful iniquity is this! How careful should we be to abstain from the commission of it!]

  2.      The punishment we incur—

[The word “damnation” imports temporal judgment. Eternal damnation is by no means a necessary consequence of this sink: yet if it be unrepented of, no doubt this punishment will follow; and we may expect some spiritual or temporal judgments for it here. We should therefore examine ourselves well before we attend the table of the Lord.]

  ADDRESS—

  1.      Those who urge this as an excuse for neglecting the Lord’s supper—

[There are many who under this pretext cover their own unwillingness to yield themselves up to God; but God will not admit their vain excuses. The habitual neglect of their duty ensures the punishment which they desire to avoid. Let all then devote themselves to the Lord in the use of all his instituted ordinances.]

  2.      Those who are really kept away by a fear of incurring this punishment—

[Many are kept from the table by a sense of their own unworthiness. But to be unworthy, and to partake unworthily, are very different things: yet if we have partaken unworthily in past times, let us humble ourselves for it; and then may we come again with joy: this has been the experience of manyn, and may be ours also.]

MDCCCCLXXX

ON THE PREPARATION REQUISITE BEFORE THE LORD’S SUPPER

             1 Cor. 11:28.

Let a man examine himself, and so let him eat of that bread and drink of that cup.

GOD is a holy and jealous God, and greatly to be feared: in all our approaches to him we should be filled with awe; but a want of reverence prevails among the generality of mankind; even real Christians manifest it sometimes, and that too even in the most sacred ordinances. St. Paul, reproving the Corinthians for their conduct at the Lord’s supper, lays down an universal rule for communicants: “Let a man,” &c.

  I.      The duty of self-examination in general—

This is an important but much neglected duty: it is strongly recommended in the Scriptures—

[The Apostle expressly enjoins it to all. This injunction is remarkably strong and energeticc — — —]

There is great reason for it: we cannot ascertain the state of our souls without it—

[It is evident that the generality of men deceive themselves. We also are liable to the same deception through pride and self-love; nor can we form a right conclusion without a strict investigation.]

A mistake respecting our state would be fatal—

[There is no repentance in the grave: as we die, so shall we continue for ever.]

The benefits to be derived from it are exceeding great—

[If our state be found good, we shall rejoice in the testimony of a good conscience: if it be bad, we shall be stirred up to flee from the wrath to come.]

We should therefore live in the habitual practice of this duty. But self-examination is more especially needful on certain occasions—

  II.      The need of it before the Lord’s supper in particular—

This is intimated in the text; “Let a man examine himself, and so let him come.” And indeed there is peculiar reason for it at that time.

That ordinance is a season of remarkable solemnity—

[There we see Christ crucified, as it were, before our eyes: there we contemplate the most stupendous mysteries: there we commemorate the greatest of all mercies: there we are admitted to most familiar fellowship with God. And does it become us to engage lightly in such an ordinance?]

It is a season that calls for the exercise of all our powers—

[The understanding should be occupied in devoutest meditations: the affections should be engaged to the uttermost. And can we thus command our faculties without any preparation?]

The neglect of self-examination may rob us of all the benefit of the ordinance—

[Who can estimate the benefits we might receive if we came prepared? But who has not often communicated in vain? And has not our neglect been the true cause of this ]

We should therefore be peculiarly attentive to it at such a season.

To assist in the discharge of this duty we shall shew,

  III.      The subjects which we should then more especially inquire into—

  We should examine ourselves respecting,

  1.      Our knowledge of the ordinance—

[To come without a proper discernment is dangerous. We should inquire what we know of the nature and ends of the ordinance. On a distinct view of these our profiting much depends.]

  2.      The state of our souls before God—

[At the Lord’s table we receive “the children’s bread.” We should inquire therefore whether we be God’s children?]

  3.      The immediate frame of our souls—

[We ought to have all our graces in lively exercise.]

  APPLICATION—

[Begin this necessary work without delay — — — Yet set not about it in a legal manner or for self-righteous ends: do not trust in your preparation, or expect acceptance on account of it; but look to Christ as the only ground of your hope towards God: neither stay away from the table because you have not spent so much time in preparation as you could wish. Whether you have used more or less diligence you must go as the publican. Be assured however that your profiting will for the most part be proportioned to your preparation.]

MDCCCCLXXXI

NO KNOWLEDGE OF CHRIST BUT BY THE SPIRIT

             1 Cor. 12:3.

I give you to understand, that ….. no man can say, that Jesus is the Lord, bat by the Holy Ghost.

WE trust that amongst us there are none so hostile to the name of Christ, as to “call Jesus accursed;” and therefore we omit from our text that part which is inapplicable to the age in which we live. There were among the Jews many, who, whilst they rejected Christ as an impostor, pretended to be inspired by the Holy Ghost, and, either through magic or satanic influence, wrought “signs and lying wonders” in confirmation of their word. Amongst believers themselves also, there were some, who made a very unbecoming use of the miraculous powers with which they were endowed, priding themselves upon them, and exerting them rather for the furtherance of their own glory, than for the edification of the Church of Christ. To rectify the views of the Corinthians on these subjects, St. Paul informs them, that the unbelieving Jews, whatever they might pretend to, had not the Spirit of God; since “no man, speaking by the Spirit of God, calleth Jesus accursed:” nor, on the other hand, had those, who possessed the miraculous influences of the Spirit, any such ground for self-preference and self-complacency as they imagined; since every true believer enjoyed those influences which were infinitely the most important; for that “no man can say that Jesus is the Lord, but by the Holy Ghost.”

This is a truth of infinite importance; and St. Paul was very anxious that it should be duly weighed and considered. We will, therefore,

  I.      Explain the assertion in our text—

It is obvious that the text is not to be understood as denying our power to make use of that particular expression; because that form of words is as easily used as any other: but it affirms, that we cannot, without the aid of the Holy Spirit, make use of that assertion,

  1.      With a full conviction of its truth—

[We may easily from education give a notional assent to the whole Gospel; but when we come to reflect on the idea of our God becoming incarnate, and offering himself a sacrifice for the sins of his rebellious creatures, and reconciling them to himself through his own sufferings upon the cross, the mind revolts at the thought; and the whole plan of the Gospel appears a cunningly-devised fable. We see not any need for such an intervention of the Deity. We are ready to ask, Why could not God pardon us without such an atonement? Why could not his mercy be extended to us on our repentance and amendment, without any such devices as those which the Gospel professes to reveal? Yes: when these mysteries are more nearly contemplated, they are “to the Jews a stumbling-block, and to the Greeks foolishness:” and “the natural man neither does, nor can, receive them.”]

  2.      With a just sense of its importance—

[Supposing the mysterious truths of Christianity to be admitted from the force of reasoning alone, the importance of them can never be felt, but from a deep consciousness of our guilt and helplessness before God. We must feel our disease, before we justly appreciate the remedy. But who can ever know the desperate wickedness of his own heart, unless he be taught of God? Who can see the fulness that is in Christ, and his suitableness to our necessitiesc, till the eyes of his understanding have been enlightened by the Spirit of the living God? We must be “brought out of darkness into marvellous light,” before “Christ can become so precious to us” as he deserves to be.]

  3.      With a suitable determination to act upon it—

[When we truly confess Christ as our Lord and Saviour, we shall of necessity feel his love constraining us to live no longer to ourselves, but unto him who died for us and rose again. But who can thus live, unless he be aided and strengthened from on high? Are the world, the flesh, and the devil so easily vanquished, that we can by any power of our own subdue them? No: it is “not by might or by power, but by the Spirit of God” alone that such victories are gained. Grace must lay the foundation-stone; and grace must bring forth the head-stone: and to all eternity must the glory be ascribed to the grace of God aloneg.]

Thus comprehensive is the assertion contained in our text. We will now,

  II.      Commend it to your most attentive consideration—

The Apostle evidently considered this declaration as of peculiar importance: “I give you to understand this,” says he; and I wish you ever to bear it in remembrance, as of singular use both for the instruction of your minds, and the regulation of your lives. This one assertion, truly understood, will shew you,

  1.      What is the great office of the Holy Spirit in the economy of redemption—

[Amongst the many purposes for which our blessed Lord was sent into the world, one was, to “declare the Father to us.” But the chief end for which the Holy Spirit is sent, is, to “testify of Christ,” and “to take of the things that are his, and to shew them unto us.” This then is the end for which we are to desire the gift of the Holy Ghost: we should feel sensible that we cannot know Christ, unless the Spirit reveal him in usk; or come to him, except the Spirit draw us; or be one with him, unless the Spirit form him in our heartsm. This is a point by no means considered as it ought to be. We have an idea that the Holy Spirit is to “help our infirmities;” but we have no conception of the extent to which we need that help, and especially in relation to the knowledge of Christ. But we entreat you to consider fully the declaration in our text, and to take it as a clew, which, if duly followed, “will guide you into all truth.”]

  2.      How deeply we are concerned to obtain his gracious influences—

[If “to know Christ be life eternal,” and those who know him not must die in their sinso, it is obvious, that we never can obtain salvation but through the all-powerful agency of the Holy Spirit. But we need not take this in a way of deduction; for the voice of inspiration has expressly said, “If any man have not the Spirit of Christ, he is none of his.” Should it not then be a matter of serious inquiry with every one of us, Whether we have received the Holy Ghost; and whether he has performed in us that great work of discovering to us the light of the knowledge of the glory of God in the face of Jesus Christq? Let us not be satisfied with any views which are merely obtained from books, and which may float in the mind without any influence on the heart; but let us, by prayer and supplication, seek the gift of the Holy Spirit, that through him we may be taught what no eye hath seen, nor ear heard, nor heart conceived.]

  3.      How thankful we should be for the smallest measure of his influence—

[If we have been taught truly and from our hearts to say that Jesus is the Lord, we then have certainly received the Holy Ghost; since it is by his gracious influence alone that we are enabled to do so. The assertion in our text establishes this truth beyond a doubt: for “no man,” however learned he may be, has any advantage over the poor in this respect. “If any man will be wise,” he must divest himself of all his fancied pre-eminence, and “become a fool, that he may be wise.” On the other hand, if any man have attained a just knowledge of Christ, he has that, in comparison of which all other things are as dung and drosst. Let not any one then be cast down because he possesses a smaller measure of earthly distinctions: for there is an infinitely greater distance between the meanest believer and the most learned philosophers on earth, than can be found between any two persons that have been taught of God. The wisdom of this world is of no account in the sight of God; and at all events it benefits men only for this present life: but he to whom the Holy Spirit has imparted even the smallest measure of the knowledge of Christ, possesses the choicest gift that God himself can bestow, and is made “wise unto everlasting salvation.”]

MDCCCCLXXXII

THE OPERATIONS OF THE HOLY SPIRIT

             1 Cor. 12:11.

All these worketh that one and the self-same Spirit, dividing to every man severally as he will.

THE Corinthian Church was richly endowed with gifts: but the persons so endowed were not pro-portionably enriched with grace. Hence their gifts in too many instances administered only to strife and disorder; creating pride in some, who gratified themselves with an ostentatious display of their preternatural powers; and calling forth envy in others, whose powers were only of an inferior order. To counteract and rectify these disorders, St. Paul directed the people’s attention to the origin and use of all these gifts which had been conferred upon them. He shewed that they were all imparted by the Spirit of God according to his own sovereign will and pleasure, without any reference to the merits or attainments of the people themselves; and that they were bestowed on them, not for the aggrandisement of the favoured individuals, but for the benefit of the whole Church. This is the precise import of the whole chapter, as it is also of the fourteenth chapter, wherein the subject is still further prosecuted: it is confined, I say, to the gifts of the Spirit, without referring to the graces. Yet we shall take occasion from our text to notice also the graces of the Spirit, because they will be treated of with peculiar advantage in this connexion.

We will consider then the work of the Holy Spirit generally; and notice,

  I.      His miraculous operations—

The powers communicated by him to the Church were extremely various—

[At this time it is not easy to say what was the precise difference between some of the powers specified in the preceding context, though doubtless, when the epistle was written, they were well understood. “The word of wisdom,” probably refers to a large and comprehensive view of the great mysteries of redemption: and “the word of knowledge,” to a more particular insight into the types and prophecies, with an ability to explain them for the edification of others. “The faith,” there mentioned, was such a confidence in God, as emboldened a person to go forward in the midst of all dangers undaunted and undismayed. “The gift of healing,” was a power merely confined to the healing of disorders; whilst “the working of miracles” was operative on a larger scale. The gift of “prophecy,” was a power of foretelling future and contingent events: the power of “discerning spirits,” enabled a person to estimate with certainty and precision the motives by which others were actuated: the gift of “divers tongues,” qualified a person to speak in languages which he had never learned: and “the interpretation of tongues,” was a power of instantly interpreting such discourses to other persons in a language which they understood: so that, whilst some of the audience were addressed in a language familiar to them, the rest might also have the benefit of the discourse, by having it interpreted to them in their vernacular tongue; by which means, a mixed assembly, belonging to different countries, might all be instructed and edified by the same discourse.

If in this brief attempt to assign to each word its proper import we should not have exactly marked the precise meaning of each, it will be of little consequence; our object being, not so much to enter into a critical examination of doubtful points, as to mark that in which all are agreed; namely, that all the miraculous gifts, of whatever kind they were, proceeded from “that one and the self-same Spirit,” the Third Person in the ever-blessed Trinity. And here we wish it to be distinctly noticed, how repeatedly that adorable Person is mentioned as the author of all the gifts: “To one is given, by the Spirit, the word of wisdom; to another, the word of knowledge, by the same Spirit; to another, faith, by the same Spirit; to another, the gifts of healing, by the same Spirit;” and then, after the mention of many other gifts, “All these worketh that one and the self-same Spirit.” This shews what a holy jealousy the Apostle felt for the honour of that Divine Agent; and how anxious he was that the people might not for a single moment forget, to whom, and to whom alone, they were indebted for every gift that they enjoyed.]

By him also all the gifts were bestowed according to his own sovereign will and pleasure—

[Doubtless whatever God does is founded, not in a mere arbitrary will, but in the inscrutable counsels of his own wisdom: still however, as far as we are concerned, the effect is the same as if his will alone were the ground of his actions; because the counsels by which they are regulated are known to himself alone. He has no respect to any thing in us as the ground of his preference: he is not influenced either by our merits, or our attainments; but dispenses his gifts to whomsoever he will, and in the measure that he sees fit: bestowing on some the higher gifts; on others, the lower; and on others, none at all. This is beautifully illustrated by a reference to the natural body. The body consists of different members, to each of which is assigned some peculiar office, together with appropriate powers for the discharge of it. The eye, the ear, the hands, the feet, have all their own peculiar structure, fitted for the uses for which they were designed by God himself. The different powers were not given to any one of them on account of its own superior goodness, or for its own use alone: but all were given for the use of the whole; “God having set every one of them in the body as it hath pleased him.” In relation to these, every one sees plainly, that God alone determined what powers to create, and where to place them in the body, and what measure of influence every member should possess: and, in the whole of it, nothing is for a moment contemplated but the wisdom, the power, and the goodness of the Creator. Never does any one entertain a thought that any one member has the least reason to glory over another, since all owe their respective powers to the same Divine Author; and all are mutually dependent on each other for such aid as they are severally fitted to impart. A more apt illustration could not have entered into the mind of man. The members of the Corinthian Church composed all one body in Christ: and their respective talents, whether of a higher or inferior order, were committed to them by the Spirit of God, not for their own use or honour, but for the good of the whole: God himself in the whole of the dispensation, having consulted only his own wisdom, and acted only according to his own sovereign will.]

In connexion with the miraculous operations of the Spirit, we have proposed to consider also,

  II.      His spiritual influences—

These also are greatly diversified—

[We have several mentioned by St. Paul: “The fruit of the Spirit is love, peace, joy, long-suffering, gentleness, goodness, faith, meekness, temperance.” In truth, every holy disposition is from him, even “from that self-same Spirit,” “from whom cometh every good and perfect gift.” The illumination of the mind is from him; for it is he whom “the Father of our Lord Jesus Christ gives to us, as the Spirit of wisdom and revelation in the knowledge of him.” The sanctification of the soul is from him: for “God has chosen us through sanctification of the Spirit unto obedience.” From him also is all spiritual consolation: for it is on this very account that He is called “The Comforterg.” From the very beginning to the end of our salvation, it is He who “worketh all in all.” Are we born again? it is “of the Spirit.” Are we helped in our infirmities? it is “by the same Spiriti.” Are we progressively changed into the Divine image from one degree of glory to another? it is “by the same Spirit.” Have we in our souls a sure testimony of our adoption into God’s family? it is “from the same Spiritl.” Are we sealed unto the day of redemption? it is by the same Spirit, who alone “worketh all our works in usn.”]

They are given too according to his own sovereign will and pleasure—

[We are expressly told, that he “worketh all things after the counsel of his own will;” and that he “worketh in us both to will and to do of his good pleasurep.” We see how sovereignly he dispensed his blessings in the days of old, giving to Abraham, faith; to Moses, meekness; to Job, patience; to Daniel, wisdom; to Paul, zeal and love. Whence was it that these were so eminent for those particular graces by which they were severally distinguished? Whence was it that a few poor fishermen were chosen to be the depositaries of divine knowledge in preference to any of the Scribes and Pharisees, or any of the philosophers of Greece and Rome? Whence in every age has God “revealed to babes and suck-lings the things which he has hid from the wise and prudent?” There is but one answer to be given to it all; “Even so, Father, for so it seemed good in thy sight.” “God’s grace is his ownr;” and he imparts it to whomsoever he will, “according to the measure of the gift of Christ;” that is, in the time, and manner, and measure that he sees fit. From the whole of his work human merit is absolutely excluded as the procuring cause, as human strength is as the efficient causeu, that no flesh should glory in his presence, but all the glory be given to God alone.]

  Let us LEARN from hence

  1.      What we are to think of this great Agent—

[Volition is inseparable from personality: and such actions, as are here ascribed to the Holy Spirit, proceed from none other than God. The enabling of men to work all kinds of miracles is beyond the power of any finite and created intelligence to effect. Here then we have a demonstration of the personality and divinity of the Holy Spirit. This passage alone establishes this doctrine beyond a doubt. And when we recollect, that all our hope is from HIM; that, as our justification is altogether from the Lord Jesus Christ, so our sanctification is altogether from the Holy Spirit; it is of infinite importance that our minds be rightly instructed in reference to this point: for as, if Christ be not God, we can have no hope from his death, so, if the Holy Spirit be not God, we can have no hope from his agency. Let this truth then be settled in our minds; that He who, in the economy of redemption, has engaged to supply the place of Christ on earth, is very Godz. and able to effect for us, and in us, the whole work which he has undertaken.]

  2.      Whither we are to look for all needful assistance—

[To this Divine Agent must we look, and not in any respect to ourselves. He it was who wrought the whole work in the days of the Apostles, and has continued to work in the Church even to the present hour. To him therefore must we look. Let us suppose the present assembly to be in the very state in which that assembly was on the day of Pentecost; our eyes as blind, our hearts as hard, yea, our hands yet reeking with the Saviour’s blood: must we despair? No: He, who converted thousands of them in one single day, can work effectually on us also, and accomplish in us all that our necessities require — — — Let us pray then that the Spirit may be poured out upon us as he was upon them: and then may we expect the same moral change on our hearts as was wrought on theirs. Let but “the word come to us in demonstration of the Spirit and of power,” and all will be done for us that shall be necessary for our sanctification and our complete salvation.]

  3.      To whom we must give the glory of all that is good in us—

[“He that hath wrought us to the self-same thing, is God:” and he must be acknowledged as the sole author of all good. As in the miraculous powers that were imparted, “he was all in all;” and as in the faculties which our different members possess, “he is all in all;” so must he be in all that is wrought in our souls. Whatever then be our faculties of mind or body, they must be improved for him, that he may be glorified in all: and, whatever graces we possess, they must be exercised, not for our own honour, but for his, “that God in all things may be glorified through Christ Jesus.”

MDCCCCLXXXIII

CHRISTIANS ONE IN HEART

  1 Cor. 12:13.

By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

IT has been said, to the reproach of Christianity, that the professors of it have no union amongst themselves, either of sentiment or affection. And this charge, we must confess, is true, so far as Christianity prevails in name only. But, where vital piety exists, there is found an union which obtains in no other society under heaven. Men feel some degree of union with each other, as belonging to the same country, or town, or society, or calling in life. There are some who boast that they are brothers to all who belong to their fraternity; which relation they discover by certain signs unknown to the world at large. But theirs is a vain pretence: they may extend a little relief to one in distress, because of his standing in that relation to them (which yet is a very narrow and selfish ground of preference), but as for union of heart with each other, they know no more of it than other people; no more of it, than the greatest strangers in the universe. But Christianity brings men not only into one body, but into a oneness of heart and affection; insomuch that, in their collective capacity, they bear the sacred name of “Christ,” as the members of the human body do of the individual to whom they belong. Of this union my text gives a very clear and accurate description. According to the Apostle, this union is,

  I.      External and visible—

By baptism we are all brought into one body—

[Whatever may have been the former profession of any man, whether he have been a Jew (a worshipper of the true God) or an idolatrous Gentile; and whatever be his present condition in society, a freeman or a slave; he is no sooner baptized into the faith of Christ, than he becomes a member of Christ’s mystical body. Let the disparity between them be ever so great, it makes no difference, as it respects their relation to Christ, or to each other. The least honourable members of the body are as much a part of the body as the eye or hand; and as much dependent on the head, by which they subsist, and to which they minister. And this is precisely the connexion in which the lowest as well as the most exalted Christian stands to Christ, and to the collective body of his Church and people.]

Whatever part in that body we sustain, we should cheerfully perform the duties of it—

[There should be no envying of those who occupy a higher station than we; nor any despising of those who are beneath us. Every member is useful in his place, and necessary to the good of the whole. Indeed, if all were to sustain the same office, there would be no more a body: if all were an eye, or an ear, it must soon cease to exist, for want of such powers as the other parts of the body supply. There is nothing in the body either superfluous or defective. It needs no addition: in truth, it admits of no addition: and if it suffer defalcation, the whole is injured and deformed: for there is no part that can say to any other, “I have no need of thee.” In this respect, therefore, all are honourable before God, and all have reason to discharge with pleasure the office assigned to them.]

But it is the other part of our subject that demands our more particular attention. I observe, therefore, that this union is also,

  II.      Internal and spiritual—

It is surely a remarkable expression which the Apostle uses in my text: “We are all made to drink into one Spirit.” What can be the meaning of this? What its force? I apprehend, that if we accurately investigate the influence of the soul upon the human frame, we shall find a strict parallel between that and the influence of the Spirit of God upon the members of Christ’s mystical body. Bearing this in mind, I would observe, that the expression in my text imports,

  1.      A participation of the same vital energies—

[One soul pervades the whole body, and operates alike in every part; calling into activity the eye, the ear, the hand, the foot, and working by all according to their respective capacities. So, whether it be a king upon his throne, or a beggar on a dunghill, if he be truly alive to God, he is quickened by the same Spirit; the whole Church being, in its collective capacity, “the body of Christ, the fulness of Him that filleth all in all.” Without his aid we can do nothingc: but by him the weakest is made strong, and is “enabled to do all things” that are required at his hands.]

  2.      An accordance in the same divine principles—

[As one power animates, so one mind directs, the whole man: there is no schism in the body in relation to its actings, every part harmoniously concurring in the object proposed. So, especially, in all important matters, are all the members of Christ’s mystical body agreed. In subordinate points there may be some difference amongst different persons, just as there is a distinctive difference of features and complexion amongst persons of different countries; but in all essential matters they are alike. There are some points of doctrine wherein good men are not agreed; in points, for instance, of a Calvinistic or Arminian aspect: and in points of discipline, also, they may differ; some embracing one mode of Church government, and some another. But, in the great leading points of “repentance towards God, and faith in our Lord Jesus Christ,” there is a perfect similarity in every true Christian throughout the universe. No one imagines that either of these can be dispensed with, or that, when united, they will be insufficient for the salvation of the soul. There is not one who does not feel himself a lost sinner, deserving of God’s wrath and indignation: nor is there one who does not desire “to be found in Christ, not having his own righteousness which is of the law, but the righteousness which is of God, through faith in Christ.” In these respects the whole people of God, of every order and every rank, and every nation under heaven, are altogether “of one heart and of one mind.”]

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