good conscience toward God,) by the resurrection of Jesus Christ.

These words are very wide words; too wide to 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,