The Method of Salvation Through Jesus Christ 2
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Now, since all obstructions are removed on God's part, that lay in the way of our salvation, why should we not all be saved? What is there to hinder our crowding into heaven together? Or what is there requisite on our part, in order to make us partakers of this salvation? Here it is proper to pass on to the next truth inferred from the text, namely:
3. That the grand pre-requisite to your being saved in this way, is FAITH in Jesus Christ. Though the obstructions on God's part are removed by the death of Christ, yet there is one remaining in the sinner, which cannot be removed without his consent; and which, while it remains, renders his salvation impossible in the nature of things; that is, the depravity and corruption of his nature. Until this is cured, he cannot relish those fruitions and employments in which the happiness of heaven consists, and consequently he cannot be happy there. Therefore there is a necessity, in the very nature of things, that he should be made holy, in order to be saved; nay, his salvation itself consists in holiness. Now, faith is the root of all holiness in a sinner. Without a firm realizing belief of the great truths of the gospel—it is impossible that a sinner should be sanctified by their influence: and without a particular faith in Jesus Christ—he cannot derive from him those sanctifying influences by which alone he can be made holy, and which are conveyed through Jesus Christ, and through him alone.
Further, it would be highly incongruous, and indeed impossible, to save a sinner against his will, or in a way he dislikes. Now FAITH, as you shall see presently, principally consists in a hearty consent to and approbation of the way of salvation through Jesus Christ. Faith is the only way in which a sinner can be saved consistently with the divine honour: so that the constitution of the gospel is not only just—but as merciful as it can be, when it ordains that only he who believes—shall be saved; but that he who believes not—shall be damned.
Again: We cannot be saved through Jesus Christ, until his righteousness is so far made ours as that it will answer the demands of the laws for us, and procure the favour of God to us; but his righteousness cannot be thus imputed to us, or accounted ours in law, until we are so united to him as to be one in law, or one legal person with him. Now faith is the bond of union; faith is that which interests us in Christ; and therefore without faith—we cannot receive any benefit from his righteousness.
Here then a most interesting inquiry presents itself, "What is it to believe in Jesus Christ? Or what is that faith, which is the grand pre-requisite to salvation?" If you are capable of attention to the most important affair in all the world, attend to this with the utmost seriousness and solemnity.
Faith in Christ includes something intellectual in it; that is, it includes a rational belief, upon the testimony of God, that Jesus Christ is the only Saviour of men. But yet it is not entirely a speculation, like the faith of multitudes among us: it is a more practical, experimental thing; and that you may understand its nature, you must take notice of the following particulars.
(1.) Faith presupposes a deep sense of our undone, helpless condition. I told you before, that this is the condition of the world without Christ; and you must be sensible at heart that this is your condition in particular, before you can believe in him as your Saviour. He came to be a Saviour in a desperate case, when no relief could possibly be had from any other quarter, and you cannot receive him under that character until you feel yourselves in such a case. Therefore, in order to your believing—all your pleas and excuses for your sins must be silenced, all your high conceit of your own goodness must be mortified, all your dependence upon your own righteousness, upon the merit of your prayers, your repentance, and good works, must be cast down, and you must feel that indeed you lie at His mercy, that God may justly reject you forever, and that all you can do—can bring him under no obligation to save you. These things you must be deeply sensible of, otherwise you can never receive the Lord Jesus Christ in that view in which he is proposed to you, namely, as a Saviour in a desperate case.
I wish and pray that you may this day see yourselves in this true, though mortifying light. It is the lack of this sense of things, which keeps such crowds of people unbelievers among us. It is the lack of this, which causes the Lord Jesus to be so little esteemed, so little sought for, so little desired among us. In short, it is the lack of this, which is the great occasion of so many perishing from under the gospel, and, as it were, from between the hands of a Saviour! It is this, alas! that causes them to perish, like the impenitent thief on the cross, with a Saviour by their side! O if you once rightly knew yourselves—then you would then soon know Jesus Christ, and receive salvation from his hand.
(2.) Faith implies the enlightening of the understanding to discover the suitableness of Jesus Christ as a Saviour, and the excellency of the way of salvation through him. While the sinner lies undone and helpless in himself, and looking about in vain for some relief, it pleases a gracious God to shine into his heart, and enable him to see his glory in the face of Jesus Christ! Now this once neglected Saviour appears not only absolutely necessary—but also all-glorious and lovely, and the sinner's heart is en rapt with him, and forever captivated with his beauty! Now the neglected gospel appears in a new light, as different from all his former apprehensions, as if it were quite another thing. I have not time at present to enlarge upon this discovery of Christ and the gospel which faith includes; and indeed should I dwell upon it ever so long, I could not convey just ideas of it to such of you as have never had the happy experience of it. In short, the Lord Jesus, and the way of salvation through him—now appear perfectly suitable, all-sufficient, and all-glorious! And in consequence of this,
(3.) The sinner is enabled to embrace this Saviour with all his heart, and to give a voluntary, cheerful consent to this glorious scheme of salvation. Now all his former unwillingness and reluctance are subdued, and his heart no more draws back from the terms of the gospel—but he complies with them, and that not merely out of constraint and necessity—but out of free choice, and with the greatest pleasure and delight. How does his heart now cling to the blessed Jesus with the most affectionate endearment! How is he lost in wonder, joy, and gratitude, at the survey of the divine perfections, as displayed in this method of redemption! How does he rejoice in it, as not only bringing happiness to him—but glory to God; as making his salvation not only consistent with—but a bright illustration of, the divine perfections, and the dignity of his government! While he had no other but the low and selfish principles of corrupt nature—he had no concern about the honor of God; if he might be but saved—this was all he was solicitous about. But now he has a noble, generous heart; now he is concerned that God should be honoured in his salvation, and this method of salvation is recommended and endeared to him by the thought that it secures to God the supremacy, and makes his salvation subservient to the divine glory.
(4.) Faith in Jesus Christ implies an humble trust or dependence upon him alone for the pardon of sin, acceptance with God, and every blessing. As I told you before, the sinner's self-confidence is mortified; he gives up all hopes of acceptance upon the footing of his own righteousness; he is filled with self-despair, and yet he does not despair absolutely; he does not give up himself as lost—but has cheerful hopes of becoming a child of God, and being forever happy—as guilty and unworthy as he is! And what are these hopes founded upon? Why, upon the mere free grace and mercy of God, through the righteousness of Jesus Christ. On this he ventures his guilty, unworthy, helpless soul—and finds it a firm, immovable foundation, while every other ground of dependence proves but a quicksand!
There are many who flatter themselves that they put their trust in God; but their trust lacks sundry qualifications essential to a true faith. It is not the trust of an humble helpless soul that draws all its encouragement from the mere mercy of God, and the free offer of the gospel; but it is the presumptuous trust of a proud self-confident sinner, who draws his encouragement in part at least from his imaginary goodness and importance. It is not a trust in the mercy of God through Jesus Christ, as the only medium through which it can be honourably conveyed; but either in the absolute mercy of God, without a proper reference to a Mediator, or in his mercy, as in some measure deserved or moved by something in the sinner. Examine whether your trust in God will stand this test.
I have now given you a brief answer to that grand question, What is it to believe in Jesus Christ? And I hope you understand it, though I have not enlarged so much upon it as I willingly would. I shall only add, that this saving faith may also be known by itsinseparable effects; which are such as follow: Faith purifies the heart, and is a lively principle of inward holiness. Faith is always productive of good works, and leads us to universal obedience. Faith overcomes the world and all its temptations. Faith realizes eternal things, and brings them near; and hence it is defined by the apostle, The substance of things hoped for, the evidence of things not seen. Hebrews 11:1.
Here I have a very important question to propose to you: Who among you can say, "Well, notwithstanding all my imperfections, and all my doubts and fears, I cannot but humbly hope, after the best examination I can make, that such a faith has been produced in this heart of mine!" And can you say so indeed? Then I bring you glad tidings of great joy—you shall be saved! Yes, saved you shall be, in spite of earth and hell. Saved, however great your past sins have been. Which thought introduces the glorious truth that comes next in order, namely:
4. My text implies, that every one, without exception, whatever his former character has been, who is enabled to truly believe in Jesus Christ—shall certainly be saved.
The number or aggravations of sins do not alter the case; and the reason is, the sinner is not received into favour, in whole or in part—upon the account of anything personal—but solely and entirely upon the account of the righteousness of Jesus Christ! Now, this righteousness is perfectly equal to all the demands of the law; and therefore, when this righteousness is made over to the sinner as his by imputation, the law has no more demands upon him for great sins—than for small sins; for many sins—than for few sins; because all demands are fully satisfied by the obedience of Jesus Christ to the law. You see that sinners of all characters who believe in him are put upon an equality in this respect: they are all admitted upon one common footing, the righteousness of Christ; and that is as sufficient for one as another.
This encouraging truth has the most abundant support from the Holy Scriptures. Observe the agreeable whoever so often repeated. "Whoever believes in him, shall not perish—but have everlasting life." Whoever he be, however vile, however guilty, however unworthy, if he does but believe, he shall not perish—but have everlasting life. What an agreeable assurance is this from the lips of him who has the final states of men at his disposal! The same blessed lips have also declared, "Whoever comes to me—I will never drive away." John 6:37. "Whoever will, let him take the water of life freely." Rev. 22:17. He has given you more than bare words to establish you in the belief of this truth; upon this principle he has acted, choosing some of the most abandoned sinners to make them examples, not of his justice, as we might expect—but of his mercy—for the encouragement of others.
In the days of his flesh he was reproached by his enemies for his friendship to publicans and sinners; but sure it is, instead ofreproaching, we must love him on this account. When he rose from the dead, he did not rise with angry resentment against his murderers; no—but he singles them out from a world of sinners, to make them the first offers of pardon through the blood which they had just shed! He orders that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. Luke 24:47. At Jerusalem, where he had been crucified a few days before, there he orders the first publication of pardon and life to be made!
See what monsters of sin He chose to make the monuments of His grace in the city of Corinth. "Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God!"
What a dismal catalogue is this! It is no wonder such a vile crew should not inherit the kingdom of heaven; they are fit only for the infernal prison! And yet astonishing! It follows, "And that is what some of you were! But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God!" 1 Corinthians 6:9-11. What sinner after this—can despair of mercy upon his believing in Jesus!
Paul was another instance of the same kind: "This," says he, "is a faithful saying," a saying that may be depended on as true, "and worthy of all acceptance," from a guilty world, "Christ Jesus came into the world to save sinners—of whom I am the worst!But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life!" 1 Tim. 1:15, 16. A sinner of less size would not have answered this end so well; but if Saul the persecutor obtains mercy upon his believing—then who can despair?
You see upon the whole, my brethren, you are not excluded from Christ and life by the greatness of your sins; but if you perish it must be from another cause: it must be on account of your wilful unbelief in not accepting of Jesus Christ as your Saviour. If you reject him, then indeed you must perish, however small your sins have been; for it is only his death that can make atonement for the slightest guilt; and if you have no interest in that, the guilt of the smallest sin will sink you into eternal ruin.
Here is a door wide enough for you all—if you will but enter in by faith. Come, then, enter in, you who have hitherto claimed a horrid precedence in sin, that who been ringleaders in vice—come now take the lead, and show others the way to Jesus Christ; harlots, publicans, thieves, and murderers, if such be among you, there is salvation even for you, if you will but believe. Oh! how astonishing is the love of God revealed in this way: a consideration which introduces the last inference from my text, namely,
5. That the constitution of this method of salvation, or the mission of a Savior into our world, is a most striking and astonishing display of the love of God. "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life!"
View the scheme all through—and you will discover love, infinite love, in every part of it. Consider the great God as self-happy and independent upon all his creatures; and what but love, self-moved love, could excite him to make such provision for an inferior part of them! Consider the world sunk in sin, not only without merit—but most deserving of everlasting punishment, and what but love could move him to have mercy upon such a world! Consider the Saviour provided, not an angel, not the highest creature—but his Son, his only begotten Son; and what but love could move him to appoint such a Savior! Consider the manner in which he was sent—as a gift, a free unmerited gift; "God gave his only begotten Son!" And what but infinite love could give such an unspeakable gift!
Consider the blessings conferred through this Savior, deliverance from perdition and the enjoyment of everlasting life—and what but the love of God could confer such blessings! Consider the condition upon which these blessings are offered: faith, that humble, self-emptied grace, so suitable to the circumstances of a poor sinner, which brings nothing—but receives all—and what but divine love could make such a gracious appointment! It is of faith—that it might be by grace. Romans 4:16. Consider the indefinite extent or the universality of the offer, which takes in sinners of the vilest character, and excepts against none: "that whoever believes in him shall not perish but have eternal life!" Oh what love is this! But I must leave it as the theme of your meditations, not only in the house of your pilgrimage—but through all eternity! Eternity will be too short to pry into this mystery, and it will employ the understandings of men and angels through the revolutions of eternal ages!
And now, my brethren, to draw towards a conclusion, I would hold a treaty with you this day about the reconciliation to God through Jesus Christ. I have this day set life and death before you. I have opened to you the method of salvation through Jesus Christ—the only method in which you can be saved; the only method that could afford a gleam of hope to such a sinner as I, in my late approach to the eternal world. [This sermon was preached a little after recovery from a severe sickness, and is dated Hanover, October 2, 1757.]
And now I would bring the matter home, and propose it to you all to consent to be saved in this method, or, in other words, to believe in the only begotten Son of God. This proposal I seriously make to you—and let heaven and earth, and your own consciences, witness that it is made to you! I also insist for a determinate answer this day; the matter will not admit of a delay, and the duty is so plain, that there is no need of time to deliberate.
A Roman ambassador, treating about peace with the ambassador of a neighbouring state, and finding him desirous to gain time by shuffling and tedious negotiations, drew a circle about him, and said, "I demand an answer before you go out of this circle." Such a circle let the walls of this house, or the extent of my voice, be to you: before you leave this house, or go out of hearing, I insist on a full, decisive answer of this proposal, Whether you will believe in Jesus Christ this day, or not?
But before I proceed any farther, I would remove one stumbling-block out of your way. You are apt to object, "You teach us thatfaith is the gift of God, and that we cannot believe of ourselves; why then do you exhort us to believe? Or how can we be concerned to endeavour that which it is impossible for us to do?"
In answer to this, I grant the premises are true; and God forbid that I should so much as intimate that faith is the spontaneous growth of corrupt nature, or that you can come to Christ without the Father's drawing you: but the conclusions you draw from these premises are very erroneous. I exhort and persuade you to believe in Jesus Christ, because it is while such means are used with sinners, and by the use of them, that it pleases God to enable them to comply, or to work faith in them. I would therefore use those means which God is pleased to bless for this end. I exhort you to believe in order to set you upon the trial; for it is putting it to trial, and that only, which can fully convince you of your own inability to believe; and until you are convinced of this, you can never expect strength from God.
I exhort you to believe, because, sinful and enfeebled as you are, you are capable of using various preparatives to faith. You may attend upon prayer, hearing the gospel, and all the outward means of grace with natural seriousness; you may endeavour to get acquainted with your own helpless condition, and, as it were, put yourselves in the way of divine mercy; and though all thesemeans cannot of themselves produce faith in you—yet it is only in the use of these means, that you are to expect divine grace to work it in you: never was faith yet produced in one soul, while lying supine, lazy, and inactive!
I hope you now see good reasons why I should exhort you to believe, and also perceive my design in it; I therefore renew the proposal to you, that you should this day, as guilty, unworthy, self-despairing sinners—receive of the only begotten Son of God as your Saviour, and fall in with the gospel-method of salvation; and I once more demand your answer. I would by no means, if possible, leave the pulpit this day until I have effectually recommended the blessed Jesus, my Lord and Master, to your acceptance. I am strongly bound by the vows and resolutions of my recent sick bed—to recommend him to you; and now I would endeavour to perform my vows. I would have us all this day, before we part, consent to God's covenant, that we may go away to our houses—justified with God!
To this I persuade and exhort you, in the name and by the authority of the great God, by the death of Jesus Christ for sinners, by your own most urgent and absolute necessity, by the immense blessings proposed in the gospel, and by the heavy curse denounced against unbelievers!
All the blessings of the gospel, pardon of sin, sanctifying grace, eternal life, and whatever you can need—shall become yours this day, if you but believe in the Son of God! Then let desolation overrun our land, let public and private calamities crowd upon you, and make you so many Jobs for poverty and affliction—still your main interest is secure; the storms and waves of trouble—can only bear you to heaven, and hasten your passage to the harbour of eternal rest!
Let devils accuse you before God, let conscience indict you as guilty, let the fiery law make its demands upon you—you have a righteousness in Jesus Christ which is sufficient to answer all demands, and having received it by faith, you may plead it as your own in law. Happy souls! rejoice in hope of the glory of God—for your hope will never make you ashamed!
But I expect, as usual, some of you will refuse to comply with this proposal. This, alas! has been the usual fate of the blessed gospel in all ages and in all countries; as some have received it, so some have rejected it. That old complaint of Isaiah has been justly repeated thousands of times; "Who has believed our report? and to whom is the arm of the LORD revealed?" Isaiah 53:1. And is there no reason to pour out the gospel from a broken heart over some of you, my dear people? Are you all this day determined to believe? If so, I pronounce you blessed in the name of the Lord; but if not, I must denounce your doom!
Be it known to you then from the living God, that if you thus continue in unbelief—then you shut the door of mercy against yourselves, and exclude yourselves from eternal life. Whatever splendid appearances of virtue, whatever amiable qualities, whatever seeming good works you have—the express sentence of the gospel lies in full force against you, "Whoever does not believe stands condemned already, because he has not believed in the name of God's one and only Son!" John 3:18. "Whoever rejects the Son will not see life, for God's wrath remains on him!" John 3:36. This is your doom repeatedly pronounced by him whom you must own to be the best friend of sinners; and if he condemns you—then who can justify you?
Be it also known to you, that you will not only perish—but you will perish with peculiar aggravations; you will fall with no common ruin; you will envy the lot of heathen who perished without the law; for oh! you incur the peculiarly enormous guilt of rejecting the gospel, and putting contempt upon the Son of God. This is a horrid exploit of wickedness, and this God resents above all the other crimes of which human nature is capable!
Hence Christ is come for judgement—as well as for mercy into this world; and he is set for the fall—as well as the rising again of many. You now enjoy the light of the gospel, which has conducted many through this dark world to eternal day; but remember also, this is the condemnation; that is, it is the occasion of the most aggravated condemnation, that "light is come into the world, and men love darkness rather than light!" On this principle Jesus pronounced the doom of Chorazin and Bethsaida more intolerable than that of Sodom and Gomorrah. Matt. 11:21, 22. And would it not be hard to find a place in Virginia where the doom of unbelievers is likely to be so terrible—as among us?
And now does not all this move you? Are you not alarmed at the thought of perishing; of perishing by the hand of a Savior rejected and despised; perishing under the stain of his profaned blood; perishing not only under the curse of the law—but under that of the gospel, which is vastly heavier? Oh! are you hardy enough to venture upon such a doom? This doom is unavoidable if you refuse to comply with the proposal now made to you.
I must now conclude the treaty; but for my own acquittance, I must take witness that I have endeavoured to discharge my commission; whatever reception you give it. I call heaven and earth, and your own consciences to witness, that life and salvation, through Jesus Christ, have been offered to you on this day! And if you reject it, remember it; remember it whenever you see this place; remember it whenever you see my face, or one another; remember it, that you may witness for me at the supreme tribunal, that I am clear of your blood! Alas! you will remember it among a thousand painful reflections millions of ages hence, when the remembrance of it will rend your hearts like a vulture! Many sermons forgotten upon earth—are remembered in hell, and haunt the guilty mind forever. Oh that you would believe, and so prevent this dreadful effect from the present sermon!
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