Such are the four Articles of the Church of England which declare man’s natural corruption; his just exposure to Divine condemnation; his means of restoration to God’s favour; the meritorious cause of his salvation; and the inseparable union of faith and good works. From which may be drawn these two fundamental principles of the Christian faith—salvation, alone through the all-sufficient merits of Christ; and sanctification, alone through the renewing power of the Holy Ghost. Man is, in every respect, a dependent being: the same Almighty Power which formed his body from the dust of the earth, and breathed into his nostrils the breath of life; can alone enlighten, renew, and sanctify his soul. Thus faith—which is the rock on which the Church of Christ is built, and without which we shall never believe the promises, accept the offers, or attain the salvation of the Gospel—is the gift of God, and wrought in our souls by the Holy Spirit. United with faith is true repentance, which is no less the work of grace; for unless God enlighten the understanding, there will be no just sense of sin; unless He soften the heart, there will be no contrition: and from a true repentance there always springs holy obedience, which is also produced by the Spirit: for the same blessed Power which enlightens the darkness of the understanding and softens the hardness of the heart, also rectifies the perversion of the will, and sanctifies the corruption of the affections, that the believer may know, choose, obey, and love, the way of godliness. And thus we arrive at that blessed change in the life of a penitent, when he becomes “a new creature in Christ Jesus,” when “old things have passed away, and behold all things have become new;” when he has “put on the new man, which after God is created in righteousness and true holiness.”
The renewal and sanctification of the soul is the only sure ground on which the Christian can build his unfailing hope of salvation. Not that any may presume to limit the extent of the Divine mercy, or state a definite time for the operations of the Holy Spirit. The first is as boundless as it is unsearchable; the second may be as instantaneous as it is incomprehensible. Thus much we know with certainty, that when that most encouraging call to repentance was addressed to the Jewish people,—“Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon;”—there was added, “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord: for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” [45] Still, all who have time and opportunity must prove the sincerity of their repentance, and the soundness of their faith by the holiness of their practice. Nor can it be too earnestly insisted upon, that it is only by the gift of a new and holier nature, man can rise above the pleasures of sense and things of time, and set his affections on the joys of immortality; and that the new and holier nature is implanted, when the gracious promise is fulfilled—“I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.” [46a] It is to the use of palliatives much of the insincere repentance and imperfect reformation of men is to be ascribed. When their fears are alarmed, they set about correcting some flagrant sins, and it may be, become outwardly moral, and even attentive to religious duties; but the renewal of the heart, through grace, and the dedication of its affections to God, are never thought of; and yet they are satisfied with this condition. Such persons are only to be roused by preaching conversion or condemnation. They must be taught to pray, with repentant David, “Make me a clean heart, O God, and renew a right spirit within me. Cast me not away from thy presence; and take not thy Holy Spirit from me. O give me the comfort of thy help again, and stablish me with thy free Spirit.” [46b]
The great work of the renewal and sanctification of the soul is ordinarily accomplished by a progressive growth in grace; during which, the believer is gradually enabled to obtain the mastery over the corrupt affections of his nature, to acquire the graces and perform the duties of the Christian character, and “to set his affections on things above,” ever “pressing toward the mark for the prize of the high calling of God in Christ Jesus,” [47a] and endeavouring to “come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” [47b] In the life of some of those who have been “brought up in the nurture and admonition of the Lord,” [47c] and have never departed from serving their God, there may be no clearly defined transitions, no strongly-marked shades, in the harmoniously-blended colours, in which has been traced the even tenor of their way. But such cases are probably rare—for those who attain to a very high degree of spiritual-mindedness, can generally fix upon some definite period in their religious life, when they obtained clearer views of their personal unworthiness, and of the holiness of God’s law; of the insufficiency of the things of earth to minister to the wants of an immortal soul; and of the inestimable value of the “treasure in heaven,” than they ever possessed before; and when they learnt to rely on their Lord more confidently, to love Him more devotedly, to advance His cause more zealously, and to obey Him more steadily and implicitly. In the case of those, who have either deserted the God of their youth for a “world lying in wickedness,” but, like the prodigal, upon abandoning its vices and follies, have been received and pardoned by a merciful Father; or who have been brought up in ignorance of religion, but have been plucked like a brand from the burning, by one of those afflictive dispensations which God often sends in mercy to awaken sinners; the time and circumstances of their conversion [48a] will be clearly marked and ever remembered: “it is too momentous an event,” observes Paley, in writing of such conversions, “to be forgot: a man might as easily forget his escape from a shipwreck.” [48b]
The knowledge of the time, however, when conversion takes place, is principally of importance, as far as it goes to establish the fact, the certainty of which must always be determined by the effects produced; for it is easy in this, as in every other particular of religious experience, to be deceived. But there can be no deception when the believer is at once conscious of a change in his heart, and exhibits a reformation in his life; for then he may say, this I know, that whereas I was dead, now am I alive in the Lord: he possesses an internal witness to his being born of God;—“Whosoever believeth that Jesus is the Christ, is born of God;” “He that believeth on the Son of God, hath the witness—in himself;” and His life affords external proof of his sonship;—“Whosoever is born of God, sinneth not.” [49a] He rejoices, therefore, in the glorious privileges of the Gospel, through which “there is, therefore, now no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the Spirit;” through which, “as many as are led by the Spirit of God, are the sons of God;” [49b] and through which, “the Spirit itself beareth witness with our spirits, that we are the children of God; and if children, then heirs of God, and joint heirs with Christ Jesus.”
Let, then, the reformed examine strictly into their lives, as to whether they exhibit decisive proofs of a genuine conversion; of conversion, not used in its limited sense, as implying a sudden or even violent change, but in the more extended sense, of a recovery from sin, and of a full development of the Christian character:—a conversion which, in its completion, is equivalent to the renewal of the soul in righteousness; the progress of which may be, in some, so gradual, as almost to be imperceptible, but must be, in all, so certain, as to be unquestionable. Let those, who, through the grace of God, have endeavoured to live ever mindful of their baptismal engagements, and duly sensible of the blessed privileges of the Christian covenant, institute a no less rigid examination into their lives, as to how far they manifest a continued growth in grace; an increasing in every good word and work; a growing conformity to the example of Christ; a visible ripening for heaven; and a gradual restoration of the lost image of God in the soul. And what is to be said to those who have either never learnt, or have wilfully violated, their baptismal engagements; and during a long course of sin, have neglected, disobeyed, and forgotten God, whose calls to repentance they still disregard? The same language must be addressed to the habitual, as was applied to the externally reformed sinner;—whose heart was still the seat of vain or impure desires, of base or malignant passions;—conversion or condemnation. “Of the persons in our congregations,” says Paley, “to whom we not only may, but must, preach the doctrine of conversion, plainly and directly, are those, who with the name indeed of Christians, have hitherto passed their lives without any internal religion whatever; who have not at all thought upon the subject; who, a few easy and customary forms excepted (and which with them are mere forms), cannot truly say of themselves, that they have done one action, which they would not have done equally, if there had been no such thing as a God in the world; or that they have ever sacrificed any passion, any present enjoyment, or even any inclination of their minds to the restraints and prohibitions of religion; with whom, indeed, religious motives have not weighed a feather in the scale against interest or pleasure. To these it is utterly necessary that we preach conversion.” [51a] “The next description of persons to whom we must preach conversion, properly so called, are those who allow themselves in the course and habit of some particular sin, with more or less regularity in other articles of behaviour; there is some particular sin, which they practise constantly and habitually, and allow themselves in that practice. Other sins they strive against, but in this they allow themselves. Now no man can go on in this course consistently with the hope of salvation; therefore, it must be broken off. The essential and precise difference between a child of God and another is, that the true child of God allows himself in no sin whatever; cost what it may, he contends against, he combats all sin; which he certainly cannot be said to do, who is still in the course and habit of some particular sin; for as to that sin, he reserves it, he compromises it. Here then we must preach conversion.” [51b] “In these two cases, therefore, men must be converted and live, or remain unconverted and die.” [51c]
Let then all those who are living in ignorance of the spirit, and consequently in neglect of the obligations of the Gospel, lay this to heart; and let them not imagine that it is only intended to alarm their fears. The scoffer, the profane, the sceptic, and the infidel, can hope for nothing through a Gospel which they ridicule, despise, or reject. But the gay, the thoughtless, and the proud—the worldly, the avaricious, and the sensual—the malicious, the censorious, and the envious—all profess to believe the Gospel; and the lukewarm, the self-righteous, and hypocritical, pretend to make it their rule of life. “To the law, and to the testimony,” to see whether these must all be converted or condemned. “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven. Many will say unto me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.” [52a] It appears, therefore, possible to exercise some of the highest functions of Christianity, and yet to be cast away. “Not the hearers of the law are just before God, but the doers of the law shall be justified.” [52b] “Be ye doers of the word, and not hearers only, deceiving your own selves.” [52c] Hence, then, we learn the worthlessness of a mere profession of the Gospel. “Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him.” [53a] Here we are taught the incompatibility of the love of the world with the love of God. “Now the works of the flesh are manifest, which are these;—adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” [53b] This fearful catalogue of offences, which exclude from heaven, passes sentence of condemnation upon all who live in the indulgence of any known sin. From these, and many other passages of Scripture, as well as from its general tenor, we arrive at the conclusion, that the various classes of men which have been described, are all exposed to the righteous judgment of God, ready to be revealed at the last day. They bear the Christian name, it is true, but that is all they possess of a blessed dispensation, which was ushered in by the preaching of repentance:—“The time is fulfilled, and the kingdom of God is at hand, repent ye and believe the Gospel;” [53c] and which has always imposed upon its converts personal holiness, as a universal obligation, and inseparable from its promises and rewards; “Wherefore follow holiness, without which no man shall see the Lord.” [54a] “For the grace of God that bringeth salvation hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” [54b] As being destitute, therefore, of the essentials of the Christian faith, the powerful writer, who has already been quoted at such great length, says, “these persons are really in as unconverted a state as any Jew or Gentile could be in our Saviour’s time. They are no more Christians, as to any actual benefit of Christianity to their souls, than the most hardened Jew, or the most profligate Gentile, was in the age of the Gospel. As to any difference in the two cases, the difference is all against them. These must be converted before they can be saved. The course of their thoughts must be changed: the very principles upon which they act must be changed. Considerations which never, or hardly ever, entered into their minds, must deeply and perpetually engage them. Views and motives, which did not influence them at all, either as checks from doing evil, or as inducements to do good, must become the views and motives which they regularly consult, and by which they are guided;—that is to say, there must be a revolution of principle: the visible conduct will follow the change, but there must be a revolution within.”
These observations are made by Paley, with reference to those persons “who have hitherto passed their lives without any internal religion whatever;” with whom, in short, religion has not been the rule of life. Oh! that the countless multitudes within this kingdom, to whom this description applies, and who are living regardless, if not ignorant, of the eternal condemnation impending over their unconverted souls, “would be wise and consider their latter end.” Oh that they would be persuaded to learn from the word of God, what the holy name which they bear requires of them; and consider what the vows made in baptism bind them to, if they wish to be partakers of the precious benefits purchased for his faithful servants by Christ, at the costly price of his blood. “Ye do err, not knowing the Scriptures,” is a reproof which applies to them all. For, unfortunately, the generality of men are content to receive from others all they know of religion: they do not enquire for themselves; but willingly acquiesce in the most indulgent views of human duty. And if they do sometimes read the Bible, yet they do not study it, and pray over it, with an anxious desire to be brought to a knowledge of the truth; with a firm determination to receive the truth, however unpleasant, however opposed to their present opinions; and with a resolution, not suddenly taken, but after mature and anxious deliberation, and not formed in dependence upon themselves, but upon Divine grace, to build their faith and practice on its holy doctrines and precepts. To all such, however, we would say, “This do, and ye shall live:” let the time past of your lives suffice to have past in ignorance or neglect of God’s gracious revelation to man; now delay not longer: “The night is far spent, the day is at hand;” may the day-spring from on high visit you, and the day-star arise in your hearts to give light to you, who, whilst the beams of the Sun of Righteousness are shining around you, are still lying in darkness and the shadow of death. “Search the Scriptures,” and learn from them, and not from the opinions and conduct of men, what is the hope of the Christian calling; search the Scriptures, and from them learn, that ye must repent or die eternally.
May the profane, the scoffer, and the sceptic, have the veil of darkness removed from their understandings, by which “the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.” [57a] May they not be left in wilful blindness, until that terrible day, when the enemies of the Lord shall find, to their everlasting confusion, that “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which is known of God is manifest in them; for God hath shewed it unto them. For the invisible things of Him from the creation of the world, are clearly seen, being understood by the things that are made, even His eternal power and Godhead: so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fools.” May
—“The gay, licentious, proud,
Whom pleasure, power, and affluence surround,”
learn “how hardly shall they who have riches enter into the kingdom of God!” [57b] For they too often forget they are God’s stewards, and accountable for all they possess. The day will come when to all of them will be addressed the command, “Give an account of thy stewardship;” and how terrible will be their lot, should they, “having been unfaithful in the unrighteous mammon,” lose “the true riches,”—treasure in heaven. Our Lord himself has said, “No servant can serve two masters; for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye cannot serve God and mammon.” [58a] They, therefore, who in their day of trial have forgotten that their rank or affluence are so many talents, for which they are to give account to their Master in heaven, must expect fearful retribution, unless, while the day of grace remaineth, they obtain pardon and peace through their long-neglected Lord. Let them now learn that the friendship of the world—whose smile they have courted, whose honours they have coveted, whose pleasures they have enjoyed—“is enmity with God.” “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” [58b] May the avaricious and the sensual, whose grovelling, sordid, and impure minds, have not a thought, a wish, beyond this earth, where they would willingly live for ever; see their sin and folly before it be too late. Let them hear the awful denunciations of Scripture; and may that Scripture, through God’s grace, bring conviction to their minds and repentance to their hearts. “Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted and your garments are moth-eaten. Your gold and silver is cankered, and the rust of them shall be a witness against you; and shall eat your flesh as it were fire: ye have heaped treasure together for the last day.” [59a] “They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.” [59b] “Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.” [59c] “For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries.” [59d] “Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience.” [59e] May those who now rise up early, and late take rest, and eat the bread of carefulness, that they may increase their worldly store, receive grace “to lay up treasure in heaven,” not “trusting in uncertain riches, but in the living God, who giveth us richly all things to enjoy:” [60a] and may those who, placing few or no restraints upon the appetites and passions of their animal nature, ardently pursue impure, debasing, and guilty pleasures, have their souls so sanctified, through the power of the Holy Ghost, that, “cleansed from all filthiness of the flesh and spirit, perfecting holiness in the fear of God,” [60b] they may desire only “the joys unspeakable, and full of glory, which are at God’s right hand for evermore.” And may the envious, the censorious, and the malicious, who cherish in their hearts hostility and malignity towards their fellows, acquire the spirit of Christian charity! For “charity suffereth long and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly; seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth.” There exist no passions in the human breast, which in every age have excited so much scorn and reprobation amongst generous and noble spirits as envy and malice: there is a meanness in them which renders them contemptible; there is a malignity which makes them detestable: the virtuous heathen, therefore, viewed them with contemptuous indignation; but the Christian must mourn over such bitter fruits of an unchristian temper; he must admonish those who foster them, that these sins of the heart, as more difficult to be repented of, are more likely to exclude from heaven than the failings which they gloat upon with secret pleasure, and publish with malicious satisfaction. The sins of uncharitableness cannot but be peculiarly odious in the sight of Him, whose religion inculcates the purest and kindest spirit of brotherly love, and who has made our forgiving our brother his trespasses, the ground of our asking the forgiveness of our own. We are, therefore, strongly and repeatedly warned in Scripture against anger, envy, hatred, revenge, and malice; whilst the opposite virtues are urged upon us with equal force of exhortation and tenderness of entreaty. “I, therefore, the prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace.” “Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice, and be ye kind one to another, tender-hearted, forgiving one another, even as God, for Christ’s sake, hath forgiven you.” [61] Let such, therefore, remembering that their only hope of forgiveness consists in their obtaining grace to overcome their uncharitable temper and habits, hear also and obey the similar admonition of another apostle: “Wherefore, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil-speaking; as newborn babes, desire the sincere milk of the word, that ye may grow thereby.” [62]