1 Corinthians 10:15

DISCOURSE: 1976ON JUSTIFICATION BY FAITH

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

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

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

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

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

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

I.

What is the true way of our salvation? and

II.

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

Under the former of these heads we will distinctly examine, What was the way of salvation dictated by the moral law 1 what by the ceremonial law I what was proclaimed by the prophets? what by our Lord Jesus Christ himself? and what was maintained by his Apostles? what was the way in which the most eminent saints of old were justified? and what is the way marked out in the authentic records of our Church? Of course, on these several points we must be very concise; but we hope, nevertheless, to be clear and satisfactory.What, then, was the way of salvation to which the moral law directed us? Our adversary will here exultingly reply, “by works.” True, as given unto man in innocence, it did say, “Do this, and live.” But what does it say to fallen man? Does it encourage him to hope for salvation by his obedience to it? Hear what it says to all who are under it: “Cursed is every one that continueth not in all things that are written in the book of the law to do them.” Does this afford us any encouragement to seek salvation by our works? Our obedience must have been absolutely perfect from the first moment to the latest hour of our lives, or else the law, instead of promising any reward, denounces a curse against us; and on this account it is said by infallible authority, that “as many as are under the law, are under the curse.” Is it asked, Why then was it promulgated in so solemn a manner on Mount Sinai? I answer, To shew us how awfully sin abounded in the world, and how much we stood in need of a Saviour; and thus to “shut us up to the faith that should afterwards be revealed,” and to constrain us to seek for salvation by faith alone. This is what we are expressly told by an inspired Apostle: “Wherefore then serveth the law? It was added, because of transgressions, till the seed should come to whom the promise was made. Is the law then against the promises of God? God forbid! for if there had been a law given which could have given life, verily righteousness should have been by the law: but the Scripture hath concluded (hath shut up) all under sin, that the promise by faith of Jesus Christ might be given to all that believe. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith [Note: Galatians 3:19-24.].”

Next, let us hear the ceremonial law. In all the burnt-offerings, and the peace-offerings, and the sin-offerings, a fundamental part of the institution was, that the person who brought the offering should put his hand on the head of the victim, in token that he transferred all his sins to it; and then, when the sacrifice was slain, and its blood sprinkled according to the commandment, the offender was liberated from the sin that he had committed [Note: Leviticus 1:2. 3.]. But we will direct your attention to the offerings which were annually made for the sins of all Israel, on the great day of atonement. Two goats were taken: one was to be slain for a sin-offering for the whole people of Israel, and its blood was to be carried within the vail, and sprinkled upon the mercy-seat, and before the mercy-seat. Then the live goat was brought forth, and the high-priest was to lay both his hands upon his head, and to confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat: and then the goat was to be led away by the hand of a fit man into the wilderness, bearing upon him all their iniquities, unto a land not inhabited [Note: Leviticus 16:15; Leviticus 16:21-22.]. Can any thing be conceived more plain and simple than this? Who does not see that the sins of the people were expiated by the blood of the one, and carried away in consequence of their having been transferred to the other? Who does not here see written, as with a sun-beam, the truth it typified; namely, that “Christ died for our offences, and was raised again for our justification;” and that we are saved entirely by the exercise of faith in him, or, in other words, by transferring our guilt to him, and looking for mercy through his all-atoning sacrifice? Verily, if we make no better use of the explanations given us in the New Testament than to refine, and cavil, and obscure the truth, we had better go at once, and learn of a poor ignorant Jew: for there was no Jew so ignorant, but, when he saw that rite performed, could tell you in what way his iniquities were to be forgiven. And, if only we will bear in mind that ordinance, we may defy all the sophists upon earth: for it speaks the truth so plainly, that “he who runs may read it.”

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

Our blessed Lord invariably declared, that his blood should be shed for the remission of sins, and that in no other way than by faith in him could any child of man be saved. “I am the way, and the truth, and the life: no man cometh unto the Father, but by me [Note: John 14:6.].” “As Moses lifted up the serpent in the wilderness, even so shall the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” “He that believeth on him, is not condemned; but he that believeth not, is condemned already, because he hath not believed in the name of the only-begotten Son of God [Note: John 3:14-16; John 3:18.].” If it be said, that, in answer to one who inquired, “What shall I do to inherit eternal life?” he replied, “If thou wilt enter into life, keep the commandments;” we answer, he did so: and we highly disapprove of that mode which some take of evading the force of his words, by saying that he spoke them ironically. We are persuaded that our Lord would not have indulged in irony or sarcasm on such an occasion, and least of all towards one whom “he loved [Note: Compare Matthew 19:16-17. with Mark 10:18; Mar 10:21].” The meaning of his answer was; “Come, and follow me in all that I command you, and you shall gradually be guided into all truth.” And the command which he immediately gave the Youth, to go and sell all that he had, and to look for treasure in heaven, put his sincerity to the trial, and shewed him, that, notwithstanding the anxiety he professed to learn the way to life, he was more attached to his wealth than to his Saviour and his God. When our blessed Lord more explicitly declared the way of salvation, he spoke of himself as having come into the world for the express purpose of giving up his life “a ransom for many [Note: Mark 10:45.],” and of giving men his own flesh to eat, and his blood to drink, for the life of their souls [Note: John 6:52-58.].

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

But let us hear St. Peter on the day of Pentecost. When three thousand persons at once were crying out with great agony of mind, “Men, and brethren, what shall we do?” his answer to them is, “Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins [Note: Acts 2:38.];” that is, ‘Change your minds with respect to Him whom you have crucified as a malefactor; and, with deep contrition of heart for your rejection of him, look to him now as the only Saviour of your souls, and become his open followers in token of your faith in him.’ The same Apostle, addressing the whole Jewish Sanhedrim, speaks thus of that Jesus whom they had crucified: “This is the stone which was set at nought of you builders, which is become the head of the corner: neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved [Note: Acts 4:10-12.].” Of St. Paul it is scarcely needful to speak. Only let a man, desirous of knowing the truth of God, read with an unprejudiced mind the Epistles to the Romans and the Galatians, and he could no more doubt what were St. Paul’s sentiments, than he could doubt whether the sun shines at noonday. That a learned and ingenious man may involve the plainest subjects in obscurity, and may maintain even the most palpable absurdities with somewhat like a plausible course of argument, is well known to this audience, who are habituated to investigate theories of every kind. But the Scriptures are written for the poor: and it is a fact, that the poor do understand them; whilst the vain disputers of this world are bewildered in their own mazes, and by the just judgment of God are “taken in their own craftiness [Note: 1 Corinthians 1:18-29; 1 Corinthians 3:18-19.].” But, that we may not seem as if we took St. Paul’s testimony for granted, we will bring to your remembrance that answer which he gave to the jailor, when inquiring, “Sirs, what must I do to be saved?” He replied to the same effect as Peter had done on the day of Pentecost, “Believe in the Lord Jesus Christ, and thou shalt be saved [Note: Acts 16:30-31.].”

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

Here perhaps it will be urged, that the testimony of St. James is altogether on the opposite side; for that he says, “We are justified by works, and not by faith only [Note: James 2:24.].” But if only we attend to the scope of St. James’s argument, we shall see that he does not at all contradict St. Paul. St. James is writing to some who were disposed to abuse St. Paul’s doctrine of justification by faith only; who “said that they had faith [Note: James 2:14-26.],” but had no works to support their claim. These he tells that their faith was dead, and no better than the faith of devils. He declares to them, that, as it would be to no purpose to profess compassion for a fellow-creature, when at the same time we made no effort to relieve his distress; so it is in vain to profess faith in Christ, if we shew not forth our faith by our works. Abraham and Rahab were believers; but they evinced by their conduct, of what kind their faith was; namely, that it was not a dead and barren, but a lively and operative, faith. And we in like manner must give, by our works, an evidence that our faith is genuine: for in any pretensions which we make to a saving faith, it is by our works that we must be justified (or proved upright), and not by faith only. St. Paul, on the other hand, is arguing expressly on the subject of a sinner’s justification before God; and he maintains that no man is, or can be, justified in any other way than by faith in our Lord Jesus Christ.

Next, let us see what the most eminent saints of old found effectual for their salvation. And here the path is prepared for us by St. Paul, so that we need little more than quote his words. In the fourth chapter of the Epistle to the Romans, where he is arguing this very point, he asks, “What shall we then say, that Abraham, our father as pertaining to the flesh, hath found (i. e. hath found effectual for his justification)? for if Abraham were justified by works, he hath whereof to glory, but not before God (i. e. he has nothing whereof to glory before God). For what saith the Scripture? Abraham believed God, and it was accounted to him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt: but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness: even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works; saying, Blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man, to whom the Lord will not impute sin [Note: Romans 4:1-8.].” We regret that we have not time to make any observations upon this passage: but whoever will read it attentively will find, that every word we have uttered is confirmed by it, beyond the power of sophistry to set aside.

To Abraham and David under the Old Testament, we will add St. Paul under the New; and methinks, if he had no righteousness of his own wherein to trust, we cannot pretend to any. Hear, then, what he says respecting the grounds of his hope: “We desire to win Christ, and to be found in him, not having our own righteousness, which is of the law, but the righteousness which is by the faith of Christ, even the righteousness which is of God by faith [Note: Philippians 3:8-9.].” Are we so much holier than he, that when he renounced all trust in his righteousness, we should make ours, either in whole or in part, the ground of our dependence? After all this, it is scarcely needful to refer to the avowed sentiments of our reformers: indeed we have no time to do it at any length: we will content ourselves therefore with reciting to you the eleventh article of our Church: “We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith; and not for our own works or deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.”

II.

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

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

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

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

But suppose that our works in any measure whatever formed a ground of justification before God; should we have no occasion for boasting then? Assuredly we should: for in proportion as we had procured it by our works, we might claim it as a debt, and say, “I have procured this unto myself.” It matters not in what degree this exists: if it exist in any degree whatever, boasting is not excluded. Even in heaven itself we might say, “I owe it not entirely to the free grace of God that I am here, but partly to my own superior merit.” This is declared by St. Paul in very express terms: “Where is boasting then? It is excluded. By what law? Of works? Nay: but by the law of faith [Note: Romans 3:27.]:” that is, if it were in any degree, even the smallest that can be imagined, by works, there would be room for boasting; but seeing it is solely by faith in the Lord Jesus, all boasting is, and must for ever be, excluded. Hence, in giving an account of the Gospel salvation, he says, “By grace ye are saved, through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast [Note: Ephesians 2:8-9.].” Let these words be remembered, “Not of works, lest any man should boast;” and there will be an end of all further argument on this subject.

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

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

]. The grace of God, that bringeth salvation, teaches us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world [Note: Titus 2:11-12.]. Many are apt to imagine, that the doctrine of salvation by faith alone destroys all incentive to holiness, and tends to encourage all manner of licentiousness: this was the very objection which was urged against the Gospel in the Apostle’s days, and which he set himself strongly to refute. Anticipating the objection, he says, “Shall we then continue in sin, that grace may abound? God forbid! How shall we, who are dead to sin, live any longer therein?” And again; “Do we then make void the law through faith? God forbid! yea, we establish the law [Note: Romans 6:1-2; Romans 3:31.].” The fact is, that there is nothing so operative as a lively faith. What was the spring of all those glorious actions that were performed by the long catalogue of worthies mentioned in the 11th chapter of the Epistle to the Hebrews? From beginning to the end, we are told that faith was the principle by which they were actuated, and the root from which all their obedience sprang. Of the New Testament saints, none exceeded, or even equalled, Paul: and what was it that actuated him? He tells us: “The love of Christ constraineth us, because we thus judge, that if One died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him that died for them and rose again.” This is the effect which faith will, according to its measure, produce in all. It will “work by love,” and “overcome the world,” and “purify the heart.” What if the works it produces be not to be relied on for our justification before God? Is it nothing that they will be adduced in the day of judgment as the evidences of our love to Christ, and as the measure of our everlasting reward? Is it nothing that God is glorified by them, and that the dispositions from whence they spring constitute our meetness for the heavenly inheritance? Surely these are motives enough for the performance of them, without making them the meritorious cause of our salvation; and, if we look to fact and experience, who are the persons at this day that are accounted righteous overmuch, and are represented as making the way to heaven so strait that none but themselves can walk in it? Is it among the declaimers about good works, that we must look for these persons? No; but among those who renounce all dependence on their own works, and seek for salvation by Christ alone: a sure proof, that they who look for redemption solely through the blood of Christ, are by that very principle made “a peculiar people zealous of good works.”

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

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

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

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

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

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

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