This is the Christian faith, which these holy men had, and we also ought to have. And, although they were not named Christian men, yet it was a Christian faith that they had; for 'they looked for all benefits of God the Father, ' through the merits of his Son Jesus Christ, as we now do. This difference is between them and us, that they looked when Christ should come, ' and we be in the time when he is come. Therefore, says St. Augustine, the time is altered, but 'not the faith. For we have both one faith in one Christ. The same Holy Ghost also, that we have, 'had they, saith St. Paul."1 'Here St. Paul represents the Corinthian Christians as having been formerly guilty of great sins, but as being now washed, sanctified, and 'justified; that is, as having been baptized, as having abandoned their former wickedness, and as having been justified from their former guilt, ' in the name of Christ, and through the operation ' of the Divine Spirit at the time of baptism: it is 'evident that in this passage nothing is spoken ' of as future; the washing, the sanctification, the 'justification, were all events which had already 'taken place.' 2 The verbs are all in the past time, "Ye have "been washed; ye have been sanctified, &c."3 But is there any sufficient authority for substituting the words baptized and baptism, for washed ? or for fixing the time when the Corinthians were sanctified by the operation of the Divine Spirit, to Hom. of Faith, part 2. 2 Ref. 99. 1 Cor. vi. 6. Gr. 'the time of baptism? Such alterations of the words of inspiration would in Calvinists be considered as arising from a blameable attachment to system and that justly.-The term wash was used in this figurative sense long before baptism was constituted the sacrament of regeneration; though not without reference to the "divers bap"tisms" of the Mosaic law. Thus penitent David prays, "Wash me throughly from my iniquity, " and cleanse me from my sins." " Purge me with hyssop, and I shall be clean, wash me and I shall "be whiter than snow." Thus Isaiah exhorts his people in the name of God, "Wash you, make 66 you clean, put away the evil of your doings from "before mine eyes; cease to do evil, learn to do "well."2 And in like manner Jeremiah, " O Jeru 66 salem, wash thine heart from wickedness, that "thou mayest be saved. How long shall thy vain "thoughts lodge within thee?"3 This last citation seems not unlike a call upon them to regenerate 'themselves.'4 Thus in Proverbs also, "There is a generation that is pure in their own eyes, and yet are not washed from their filthiness."5 Is not this as applicable to baptized persons who confide in their baptism, as to circumcised Israelites who confided in their legal purifications: nay as to the Pharisces, who trusted in their traditionary washing and baptisms? But in what manner does our Lord himself address men of this description? "The Pharisee "marvelled that he had not first washed before "dinner: and the Lord said, Now do ye Pharisees "make clean the outside of the cup and platter; "but your inward part is very wickedness. Ye fools, "did not he that made that which is without make "that which is within also?" Thus again, speaking to his disciples, when he was about to wash their feet, (as an emblem of a more inward and efficacious washing, as well as an example of condescending, self-abasing, self-denying love,) he said, "He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, "but not all." Nay Judas was, for aught we know, entirely on the same ground as to baptism with the other apostles: yet by the attestation of our Judge and Saviour, he was not, and they were, "washed, and sanctified, and justified." Even where baptism is referred to, some expression is generally, if not always, added to shew that something more than outward baptism or any thing inseparable from it, however rightly administered, is intended.2 But the figure is employed, where no reference is made to baptism, or to what is declared by our church to be the inward and spiritual grace of baptism.' "Unto him that loved us, and washed us from cur sins in his own "blood."3-In the passage, which gave rise to these remarks, the apostle was not speaking of baptism: the term "washed" is general, and implies, I apprehend, both "sanctified" and "justi"fied;" and nothing is said, that allows any one to restrict this to the time of baptism.' 1 John xiii. 8. 10. Heb. x. 22. 1 Pet. iii. 21, 2 Tit. iii. 5. Eph. v. 26, 27. 3 Rev. i. 5. vii. 14. ""Being justified by faith, we have peace with God;" St. Paul speaks of living Christians, who ❝in consequence of having been justified from their 'former sins through faith in Christ, have now peace with God." The following text is still 'more clear, and points out the difference between justification and salvation: "Being now justified by his blood, we shall be saved from wrath through "him."2 Here also justification is spoken of as having already taken place, salvation as being future; "that is, justification in this world, salvation in the 'next. Justification is the remission of sins here ' on earth; salvation is the attainment of happiness ' in heaven. Not a single passage can be found ' in the Epistles, or indeed in any part of the New "Testament, in which justification or justify, when applied to Christians exclusively, that is, when 'treated of as belonging to them as such, denotes 'the sentence to be pronounced at the day of 'judgment. Nor do the apostles ever tell their converts, that they will hereafter be justified; 'but always address them as persons who have been justified.'3· This statement, viewed as general, tends to establish our sentiments; and is well worthy of the attention of those who contend for a twofold justification; one at the time of their first believing, and another at the day of judgment. Perhaps it is too unqualified; and it does not appear to me consistent with what will shortly come under consideration, of our being continued in a justified · Δικαιωθέντες, Rom. v. 1. Rom. v. 9. Matt. xii. 37. Jam. ii. 24. state by our works. In whatever way works are spoken of in connexion with justification, it is, I apprehend, always as evidencing and declaring our faith to be living, genuine and justifying. 66 66 The apostle says, " Much more, being justified by his blood we shall be saved from wrath through him for, if when we were enemies we were reconciled to God by the death of his Son, "much more, being reconciled, we shall be saved "through his life." Does not this as fully prove that salvation is certain to those who are justified and reconciled, as that it is future? "It is God "that justifieth: who is he that condemneth? It "is Christ that died, yea rather is risen again, "who is even at the right hand of God, who ever "liveth to make intercession for us. Who shall "separate us from the love of Christ? "2 6 'The Homily on the salvation of mankind, in 'strict conformity to the 12th Article, speaks of good works necessarily to be done afterwards;' (that is, after a man is justified ;) and the same 'Homily uses the expression, baptized or justified,' considering justification as taking place at baptism, and consequently in this life: "Our 'office is not to pass the time of this present life unfruitfully and idly after that we are baptized or justified, not caring how few good works we do to 'the glory of God, and profit of our neighbours.' 3 The passage from the Homily has already been adduced: but it is far from maintaining that 'jus'tification takes place at baptism.' Indeed, the 'Rom. v. 9, 10. 2 Rom. viii. 33-35. Ref. 101. |
