SERMON III.

A GOOD CONSCIENCE.

I PETER iii. 21.

'The like figure whereunto baptism doth now save us (not the putting away the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ.'

HESE words are very wide words; too wide to

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please most people. They preach a very free grace; too free to please most people. Such free and full grace, indeed, that some who talk most about free grace, and insist most on man's being saved only by free grace, are the very men who shrink from these words most, and would be more comfortable in their minds, I suspect, if they were not in the Bible at all, because the grace they preach is too free. But so it always has been, and so it is, and so, I suppose, it always will be. Man preaches his notions of God's forgiveness, his notions of what he thinks God ought to do; but when God proclaims His own forgiveness, and tells men what He has actually done, and bids His apostle declare boldly that baptism doth now save us, then man is

frightened at the vastness of God's generosity, and thinks God's grace too free, His forgiveness too complete; and considers this text and many another in the Bible as dangerous' forsooth, if it is 'preached unreservedly,' and not to be quoted without some words of man's invention tacked to it, to water it down, and narrow it, and take all the strength and life out of it; and if he be asked whether he believes the words of Scripture,-for instance, whether St. Paul spoke truth when he told the heathen Athenians that they and all men were the offspring of God;-or when he told the Romans that as by the offence of one, judgment came on all men to condemnation, even so by the righteousness of One, the free gift came upon all men to justification of life;-or when he told the Corinthians, that as in Adam all die, even so in Christ shall all be made alive; or whether St. Peter spoke truth when he said, that 'baptism doth also now save us, then they answer, that the words are true 'in a sense;' that is, not in their plain sense; true, if they were only true; true, and yet somehow at the same time not true; and not to be preached 'unreservedly:' as if man could be more cautious and correct in his language than the Spirit of God, who inspired the Apostles; as if man could be more careful of God's honour than God is of His own; as if man could hate sin and

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guard against sin more carefully than God Himself.

Just in the same way do people stumble at certain invaluable words in the Church Catechism, which teach children to thank God for having brought them into that state of salvation. Even very good people, and people who really wish to believe and honour the Church Catechism, and the Sacrament of Baptism, find these words too strong to please them, and say, that of course a child's being in a state of salvation cannot mean that he is saved, but that he may be saved after he dies.

My friends, I never could find that we have a right to take liberties with the Bible and the Prayer Book which we dare not take with any other book, and to put meanings into the words of them which, in the case of any other book, would be contrary to plain grammar and the English tongue, if not to common sense and honesty.

If you say of a man, he is in a state of happiness,' you mean, do you not, that he is happy now, not that he may perhaps be happy some day? If you came to me and told me that you were in a state of hunger, you would think it a very strange answer to receive if I say, 'Very well then, if you become hungry, come to me, and I will feed you?' You all know that a man's being in a state of poverty, or of misery, means that he is poor or

miserable now, here, at this very time; that if a man is in a state of sickness, he is sick; if he is in a state of health, he is healthy. Then what can a man's being in a state of salvation mean, by all rules of English, but that he is saved? If I were to say to any one of the good people who do not think so, 'My friend, you are in a state of damnation,' he would answer me quickly enough, I am not; for I am not damned.' He would agree that a man's being in a state of damnation means that the man is damned; why will he not agree that a man's being in a state of salvation means that he is saved? Because, my friends, God's grace is too full for fallen man's notions; and therefore there is an evil fashion abroad in the world, that where a text speaks of wrath, and misery, and punishment, you are to interpret it exactly, and to the very letter: but where it speaks of love, and mercy, and forgiveness, you are to do no such thing, but narrow it, and fence it, and explain it away, for fear you should make sinners too comfortable,—a plan which seems wise enough, but which, like other plans of man's wisdom, has not succeeded too well, to judge by the number of sinners who are already too comfortable, though they hear the Bible misused, and God's grace narrowed in this way every Sunday of their lives.

But, my friends, we call ourselves Englishmen

and churchmen; let us be honest Englishmen and plain churchmen, and take our Catechism as it stands. For rightly or wrongly, truly or falsely, it does teach every christened child to thank God, not merely that it has some chance of being saved when it dies, but that it is saved already, now, here on earth.

Whether that is true or false is another question. I believe it to be true. I believe the text to be true; I believe that why people shrink from it is, that they have got into their minds a wrong, unscriptural, superstitious notion of what being saved, and saving one's soul alive, and salvation mean. And I beg all of you who read your Bibles to search the Scriptures from beginning to end, and try to find out what these words mean, and whether the Catechism has not kept close, after all, to the words of Scripture. It will be better for you, my friends; it will be worth your while, to know exactly what being saved means; for to judge by the signs of the times, there are, very probably, days coming in which it will be as needful for you and for your children, to save your souls alive lest you die, as ever it was for the Jews in Isaiah's or Jeremiah's time, or for the Romans in St. Paul's time; and that in that day you will find the Catechism wider, and deeper, and sounder than you have ever suspected it to be, and see, I trust,