109SermonsbyJCRyle
6. We must think of Him as the Prophet who would come, foretold by Moses shortly before his death, who has shown to mankind the way of salvation, who has clearly explained how God's mercy and God's justice can be reconciled when sinners are accounted righteous, who has taught us how God would have men to live, and has placed duties and morality upon their right foundation, and these are the inward motives and the heart.
7. Lastly, we must think of Him as the great Example, who has left men a pattern that they should walk in His steps, who has given them, in His own person and behavior, a model of conduct in nearly every department of life which they cannot strive too much to imitate.
Now, I doubt not the greater part of you will feel disposed to say, "Do we not certainly know all these things? We have learned them long ago; we have heard them continually in church; if this is all you mean by thinking rightly of Christ, none may feel more comfortable than we do in answering the question of your text."
Yes, beloved—but this is not all. This is the point at which so many members of the Church of England stop short; here lies the snare into which so many of you fall; hitherto the devil himself will accompany you, and perhaps go further, for he believes, he trembles, he confesses Jesus to be the Holy One of God. Hearken, therefore, I beseech you, and understand that there are two ways of thinking about Christ; both indeed are necessary to salvation—but one, alas, is very often found to exist without the other. It is one thing to think of Him with the head, and another to think of Him with the heart; it is one to think about His offices as a matter of opinion, it is another to rejoice in them as infinitely important to your own soul; it is one to know these things correctly, it is another to live as if you felt them; it is one to acknowledge that Christ is a mighty gift to ruined man, it is quite another to apply this healing medicine to your own case.
Indeed I would not have you ignorant that this error is a most poisonous one, it is the very seat of Satan; and in charity to your souls I beseech you, if you love life, to take heed to your ways, to search your hearts, and come out from it. The Church of England has many privileges and advantages—there is no communion on earth which has so many to offer—but, like every other Church, she is liable to be abused by her unworthy members. She has placed in your hands a Prayer-book of unequaled beauty, propriety and spirituality —but many of you turn it to a bad account, and because you join in prayers which speak of Christ as our Redeemer, our Mediator, our Advocate—you flatter yourselves that you are in a fair way to be saved, that you are accepted in the Beloved. But know—each one, for a certainty, however suitable these prayers may be to those who can say Amen in faith, they will be found to have profited you very little if your conscience cannot also say, "He is my Redeemer, my Mediator, my Advocate."
To attend the services of this house is indeed a privilege, and one too that may not be lightly disregarded—but it is very possible to draw near with the lips and not with the heart, there is such a thing as the form of godliness without the power, and all the Prayer-books in England will never save your soul if you will not give your whole heart to God. Be not deceived: I want each one of you to make his salvation his own personal concern, and for a time to forget there is any but himself in the world to be saved—to ask his conscience "What do I think of Christ?" not What do we think? "Is Jesus my Savior?" not Is He our Savior—for men will not be judged in congregations—but separately, each standing by himself, and each in succession will be condemned who cannot say "The life that I have lived I have lived by the faith of the Son of God, who loved me and gave Himself for me."
Beloved, this doctrine may seem to make the way to heaven narrow— but did not Jesus say it was so, and would not your profession be all useless, all unmeaning, without it?
You say you think that Christ is perfect God? But how can His ministers suppose you really feel and believe this, when they see you show so little concern to worship Him, to give Him thanks, to put your whole trust in Him, to cast all your burden on Him, to fear Him, and to love Him—while you appear to meditate so seldom on the mighty work He alone could perform for you, on the righteousness He alone could bring—while you do not obey His expressed will— while He says one thing and you do another? Surely, when these things are so, He cannot be your God.
You say you think that Christ is a great Redeemer. But how can we suppose you feel this, while you appear so careless about the souls which He purchased with His own blood—while you think so lightly of the sins, which could only be atoned for by His death and sufferings upon the cross—while you show so little humiliation, so little sense of your own unworthiness and desperate state without Him—while you do not use every means of strengthening and refreshing your weak spirits, that you may be fit for the inheritance of His saints in light—while you live so much for this perishable world, from the snares of which He died to deliver you? Surely, whatever you may choose to think, when these things are so, He cannot be your Redeemer.
You say you think that Christ is a great Example. But how can we imagine you believe it, while you do not frame your own lives according to the pattern He has left—while you evidently do not struggle to imitate His faith, His love, His humility, His purity, His self-denial, His meekness, His gentleness, His unwearied zeal for the good of souls? Surely, whatever you may think and say, He cannot be your Example.
O beloved, this cold, lifeless acknowledgment, this dead belief of truths because you know nothing to the contrary, can never be thinking rightly of Christ! This cannot be that saving faith which works by love, overcomes the world, and purifies the heart. If this is all, you cannot be aware of your own sinfulness, you cannot be aware of the mighty remedy required; you must be dead alike to your own necessities, and the mercy of God who has provided so great salvation. If the plague or the typhus fever were in this church, and there stood among you some sure and healing medicine, and none of you did more than look at it, and say you believed it was an infallible cure—but none stretched out a hand to lay hold upon it and use it, could any one suppose that you either believed the remedy to be certain—or the disease to be a dangerous one? But just such is your case, if you profess to believe in Christ and yet cannot call Him your own; for you may depend upon it, that as far as your salvation is concerned, 'Christ unapplied' is no Christ at all.
I am at a loss whether it would be more fitting to call such thinking of your great Redeemer ungrateful or unreasonable. Judge now for yourselves. If an inhabitant of another world were to be told there was a certain place called earth, where God once placed a man and woman, gave them everything they could desire, and made them rulers over all, he would probably say: "What goodness! how great must have been their love! What pleasure they must have felt in doing His will!" Suppose then I went on to tell him this man and woman would not believe God's word, they thought themselves wiser than their Maker, and broke the only small command imposed upon them, he would say, perhaps, "What astonishing ingratitude, folly and unbelief! doubtless they were punished deservedly!" Suppose then I proceeded to tell him that, on the contrary, God spared them, provided means of reconciliation, and in due time made manifest His mercy by sending His only-begotten Son to take guilty man's nature, fulfill the law and suffer punishment in his stead—declaring that whoever confessed his sins and put all his trust in this Almighty Savior would be saved from wrath and accounted as righteous as if he had never broken the law—do you not think that, on hearing this, he would say, "Wonderful! of course there must be very few who do not seek this Savior, make Him the chief subject of their thoughts and object of their love, the resting-place of their hope, their refuge in trial, the rock of their salvation; there must be few who do not delight to hear of Him, read about Him, talk of Him, meditate upon
Him, pray to Him, honor His word, His house and His services." Beloved, what could I say next? I have stated the case fairly so far, and would not this be my only honest reply? "Many, alas, are called— but few are chosen. Many name the name of Christ—but few depart from iniquity or believe in Him to the saving of their souls."
Allow me once more to plead with you for your eternal good. Do not, I entreat you, leave this place in a state of lukewarm uncertainty as to whether you think rightly of Christ or not. If the thought of Jesus dying for sin has never weaned you from the world, made a difference in your lives, and sanctified your hearts—it has hitherto profited you nothing. If the thought of Jesus dying for sin has not shown you how sinful sin is, how hateful it is in the sight of God, has never brought you on your knees grieving for your iniquity with heartfelt repentance, has never led you to that Bible which testifies of Him—believe me it has hitherto profited you nothing, it will only increase your condemnation.
Remember, however lightly you may esteem your souls, God has set an untold value on them, for He gave His only Son for their redemption—but they cannot be saved, unless Christ dwells in your heart by faith. Awake, then, and cast away this icy garment of indifference, which is now your pride. Dare to go further than the world around you, and to think of Christ as a true Christian, as one who has sins to be atoned for, and rejoices to find a complete atonement.
I solemnly declare unto you, if you are content with a mere headknowledge of these things and can be at ease without coming unto Jesus as your Savior and your God—you are ruining your own souls, and you shall find that Sodom and Gomorrah will rise up in judgment against you and condemn you, for if they had known these thigs, they would have repented long ago in dust and ashes.
Come, then, unto Jesus; think that He is ready to receive you, willing and mighty to save. You cannot say I wish you to do what is impossible; you cannot say I tell you to fulfill the law and then come; I do not ask you to make brick without straw, to make yourselves godly and then come. In my Master's name I offer you complete salvation if you will believe, free salvation if you will believe; everlasting life if you will believe. All things are yours if you will think rightly of Christ.
Christians, one word for you. What do you think about Christ? Do you regret that you have made Him your Redeemer and your Friend? Is His service wearisome? Is not your blessed Lord as good as His word, "I will give you rest"? Are not His ways, ways of pleasantness and paths of peace? Can you not say of Him what was said of Solomon by the Queen of Sheba: "The report was true that I heard in my own land of your words and of your wisdom—but I did not believe the reports until I came and my own eyes had seen it. And behold, the half was not told me. Your wisdom and prosperity surpass the report that I heard. Happy are your men! Happy are your servants, who continually stand before you and hear your wisdom!" (1 Kings 10:6-8)
Press forward, then, I beseech you, toward the mark for the prize of your high calling. Show forth the praises of Him who has called you out of darkness into this marvelous light. Let nothing tempt you to cast aside your confidence, which has great hope of reward. "Do not be weary in well doing, for in due time you shall reap, if you faint not."
The Fallibility of Ministers
by J. C. Ryle
"When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray. When I saw that they were not acting in line with the truth of the gospel, I said to Peter in front of them all, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?" We who are Jews by birth and not 'Gentile sinners' know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified." Galatians 2:11-16
Have we ever considered what the Apostle Peter did at Antioch? It is a question that deserves serious consideration.
What the Apostle Peter did at Rome we are often told, although we have hardly a jot of authentic information about it. Legends, traditions, and fables abound on the subject. But unhappily for these writers, Scripture is utterly silent upon the point. There is nothing in Scripture to show that the Apostle Peter ever was at Rome at all!
But what did the Apostle Peter do at Antioch? This is the point to which I want to direct attention. This is the subject from the passage from the Epistle to the Galatians, which heads this paper. On this point, at any rate, the Scripture speaks clearly and unmistakably.
The six verses of the passage before us are striking on many accounts. They are striking, if we consider the event which they describe: here is one Apostle rebuking another! They are striking, when we consider who the two men are: Paul, the younger, rebukes Peter the elder! They are striking, when we remark the occasion: this was no glaring fault, no flagrant sin, at first sight, that Peter had committed! Yet the Apostle Paul says, "I opposed him to his face, because he was clearly in the wrong." He does more than this—he reproves Peter publicly for his error before all the Church at Antioch. He goes even further—he writes an account of the matter, which is now read in two hundred languages all over the world!
It is my firm conviction that the Holy Spirit wants us to take particular notice of this passage of Scripture. If Christianity had been an invention of man, these things would never have been recorded. An impostor would have hushed up the difference between two Apostles. The Spirit of truth has caused these verses to be written for our learning, and we shall do well to take heed to their contents.
There are three great lessons from Antioch, which I think we ought to learn from this passage.
I. The first lesson is, "That great ministers may make great mistakes."
II. The second is, "That to keep the truth of Christ in His Church is even more important than to keep peace."
III. The third is, "That there is no doctrine about which we ought to be so protective about, as justification by faith without the deeds of the law."
I. The first great lesson we learn from Antioch is, "That great ministers may make great mistakes." What clearer proof can we have, than that which is set before us in this place? Peter, without doubt, was one of the greatest in the company of the Apostles. He was an old disciple. He was a disciple who had had peculiar advantages and privileges. He had been a constant companion of the Lord Jesus. He had heard the Lord preach, seen the Lord work miracles, enjoyed the benefit of the Lord's private teaching, been numbered among the Lord's intimate friends, and gone out and come in with Him all the time He ministered upon earth. He was the Apostle to whom the keys of the kingdom of heaven were given, and by whose hand those keys were first used. He was the first who opened the door of faith to the Jews, by preaching to them on the day of Pentecost. He was the first who opened the door of faith to the Gentiles, by going to the house of Cornelius, and receiving him into the Church. He was the first to rise up in the Council of the fifteenth of Acts, and say, "Why do you try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear?" And yet here this very Peter, this same Apostle, plainly falls into a great mistake!
The Apostle Paul tells us, "I opposed him to his face." He tells us "because he was clearly in the wrong." He says "he was afraid of those who belonged to the circumcision group." He says of him and his companions, that "they were not acting in line with the truth of the gospel." He speaks of their "hypocrisy." He tells us that by this hypocrisy even Barnabas, his old companion in missionary labors, "was led astray." What a striking fact this is. This is Simon Peter! This is the third great error of his, which the Holy Spirit has thought fit to record! Once we find him trying to keep back our Lord, as far as he could, from the great work of the cross, and severely rebuked Him. Then we find him denying the Lord three times—and with an oath! Here again we find him endangering the leading truth of Christ's Gospel. Surely we may say, "Lord, what is man!" Let us note, that of all the Apostles there is not one, excepting, of course, Judas Iscariot, of whom we have so many proofs that he was a fallible man.
(Note: It is curious to observe the shifts to which some writers have been reduced, in order to explain away the plain meaning of the verses which head this paper. Some have maintained that Paul did not really rebuke Peter, but only faked it, for show and appearance sake! Others have maintained that it was not Peter the Apostle who was rebuked, but another Peter—one of the seventy! Such interpretations need no remark. They are simply absurd. The truth is that the plain honest meaning of the verses strikes a heavy blow at the favorite Roman Catholic doctrine of the primacy and superiority of Peter over the rest of the Apostles.)
But it is all meant to teach us that even the Apostles themselves, when not writing under the inspiration of the Holy Spirit, were at times liable to err. It is meant to teach us that the best men are weak and fallible, so long as they are in the body. Unless the grace of God holds them up, any one of them may go astray at any time. It is very humbling, but it is very true. True Christians are converted, justified, and sanctified. They are living members of Christ, beloved children of God, and heirs of eternal life. They are elect, chosen, called, and kept unto salvation. They have the Spirit. But they are not infallible!
Will not ecclesiastical rank and dignity confer infallibility? No—they will not! It matters nothing what a man is called. He may be a Preacher, Minister, or Deacon. He is still a fallible man! Neither the education, nor the anointing oil, nor the laying on of hands, can prevent a man making mistakes.
Will not numbers confer infallibility? No—they will not! You may gather together princes by the score, and ministers by the hundred; but, when gathered together, they are still liable to err. You may call them a council, or an assembly, or a conference, or whatever you please. It matters nothing. Their conclusions are still the conclusions of fallible men. Their collective wisdom is still capable of making enormous mistakes.
The example of the Apostle Peter at Antioch is one that does not stand alone. It is only a parallel of many a case that we find written for our learning, in Holy Scripture. Do we not remember Abraham, the father of the faithful, following the advice of Sarah, and taking Hagar for a wife? Do we not remember Aaron, the first high priest, listening to the children of Israel, and making a golden calf? Do we not remember Solomon, the wisest of men, allowing his wives to build their high places of false worship? Do we not remember Jehosaphat, the good king, going down to help wicked Ahab? Do we not remember Hezekiah, the good king, receiving the ambassadors of Babylon? Do we not remember Josiah, the last of Judah's good kings, going forth to fight with Pharaoh? Do we not remember James and John, wanting fire to come down from heaven? These things deserve to be remembered. They were not written without cause. They cry aloud, "No infallibility!"
And who does not see, when he reads the history of the Church of Christ, repeated proofs that the best of men can err? The early fathers were zealous according to their knowledge, and ready to die for Christ. But many of them advocated ritualism, and nearly all sowed the seeds of many superstitions. The Reformers were honored instruments in the hand of God for reviving the cause of truth on earth. Yet hardly one of them can be named who did not make some great mistake. Luther held tightly to the doctrine of consubstantiation. Melancthon was often timid and undecided. Calvin permitted Servetus to be burned. Cranmer recanted and fell away for a time from his first faith. Jewell subscribed to Roman Catholic Church doctrines for fear of death. Hooper disturbed the Church of England by demanding the need to wear ceremonial vestments when ministering. The Puritans, in later times, denounced Christian liberty and freedoms as doctrines from the pit of Hell. Wesley and Toplady, last century, abused each other in most shameful language. Irving, in our own day, gave way to the delusion of speaking in unknown tongues.
All these things speak with a loud voice. They all lift up a beacon to the Church of Christ. They all say, "Do not trust man; call no man master; call no man father on earth; let no man glory in man. "He who glories, let him glory in the Lord." They all cry—"No infallibility!" The lesson is one that we all need. We are all naturally inclined to lean upon man whom we can see, rather than upon God whom we cannot see. We naturally love to lean upon the ministers of the visible Church, rather than upon the Lord Jesus Christ, the great Shepherd and High Priest, who is invisible. We need to be continually warned and set on our guard.
I see this tendency to lean on man everywhere. I know no branch of the Protestant Church of Christ which does not require to be cautioned upon the point. It is a snare to the Scottish Christians to pin their faith on John Knox. It is a snare to the Methodists in our day to worship the memory of John Wesley. All these are snares, and into these snares how many fall!
We all naturally love to have a pope of our own. We are far too ready to think, that because some great minister or some learned man says a thing, or because our own minister, whom we love, says a thing— that it must be right, without examining whether it is in Scripture or not. Most men dislike the trouble of thinking for themselves. They like following a leader. They are like sheep, when one goes over the hill all the rest follow. Here at Antioch even Barnabas was carried away. We can well fancy that good man saying, "An old Apostle, like Peter, surely cannot be wrong. Following him, I cannot err."
And now let us see what PRACTICAL LESSONS we may learn from this part of our subject.
(a) For one thing, let us learn not to put implicit confidence in any man's opinion, merely because he lived many hundred years ago. "When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong." Galatians 2:11. Peter was a man who lived in the time of Christ Himself, and yet he could err. There are many who talk much in the present day about the voice of the early Church. They would have us believe that those who lived nearest the time of the Apostles, must of course know more about truth than we can. There is no foundation for any such opinion. It is a fact, that the most ancient writers in the true Church of Christ are often at variance with one another. It is a fact that they often changed their own minds, and retracted their own former opinions. It is a fact that they often wrote foolish and weak things, and often showed great ignorance in their explanations of Scripture. It is vain to expect to find them free from mistakes. Infallibility is not to be found in the early fathers—but in the Bible alone!
(b) For another thing, let us learn not to put implicit confidence in any man's opinion, merely because of his office as a minister. Peter was one of the very chief Apostles—and yet he could err. This is a point on which men have continually gone astray. It is the rock on which the early Church struck. Men soon took up the saying, "Do nothing contrary to the mind of the minister!" But what are ministers, preachers, and deacons? What are the best of ministers but men—dust, ashes, and clay—men of like passions with ourselves, men exposed to temptations, men liable to weaknesses and infirmities? What does the Scripture say? "What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task" (1 Corinthians 3:5).
Ministers have often driven the truth into the wilderness, and decreed that to be true, which was false. The greatest errors have been begun by ministers! Hophni and Phinehas, the sons of the highpriest, made religion to be abhorred by the children of Israel. Annas and Caiaphas, though in the direct line of descent from Aaron, crucified the Lord. It is absurd to suppose that ordained men cannot go wrong. We should follow them so far as they teach according to the Bible, but no further. We should believe them so long as they can say, "Thus it is written, thus says the Lord," but further than this we are not to go. Infallibility is not to be found in ordained men, but in the Bible alone!
(c) For another thing, let us learn not to place implicit confidence in any man's opinion, merely because of his learning. Peter was a man who had miraculous gifts, and could speak with the (then valid) gift of tongues—and yet he could err!
This is a point again on which many go wrong. This is the rock on which men struck in the middle ages. Men looked on Thomas Aquinas, and Peter Lombard, and many of their companions, as almost inspired. They gave epithets to some of them in token of their admiration. They talked of "the indisputable" preacher, "the angelic" minister, "the incomparable" pastor, and seemed to think that whatever these ministers said—must be true! But what is the most learned of men, if he is not taught by the Holy Spirit? What is the most learned of all divines—but a mere fallible child of Adam at his very best? Vast knowledge of books—and great ignorance of God's truth—may go side by side! They have done so, they may do so, and they will do so in all times.
I do not doubt that the one volume of Pilgrim's Progress, written by a man who knew hardly any book but his Bible, and was ignorant of Greek and Latin, will prove in the last day to have done more for the benefit of the world, than all the works of the schoolmen put together. Learning is a gift that ought not to be despised. It is an evil day when books are not valued in the Church. But it is amazing to observe how vast a man's intellectual attainments may be—and yet how little he may know of the grace of God! I have no doubt the Authorities of Oxford in the last century, knew more of Hebrew, Greek, and Latin, than Wesley or Whitefield. But they knew little of the Gospel of Christ. Infallibility is not to be found among learned men—but in the Bible alone!
(d) For another thing, let us take care that we do not place implicit confidence on our own minister's opinion, however godly he may be. Peter was a man of mighty grace, and yet he could err. Your minister may be a man of God indeed, and worthy of all honor for his preaching and example; but do not make a pope of him! Do not place his word side by side with the Word of God. Do not spoil him by flattery. Do not let him suppose he can make no mistakes. Do not lean your whole weight on his opinion—or you may find to your cost that he can err. It is written of Joash, King of Judah, that he "did what was right in the eyes of the Lord all the years of Jehoiada the priest" (2 Chronicles 24:2). Jehoiada died, and then the religion of Joash died! Just so your minister may die, and then your religion may die too. He may change, and your religion may change. He may go away, and your religion may go. Oh, do not be satisfied with a religion built on man!
Do not be content with saying, "I have hope, because my own minister has told me such and such things." Seek to be able to say, "I have hope, because I find it thus and thus written in the Word of God." If your peace is to be solid, you must go yourself to the fountain of all truth. If your comforts are to be lasting, you must visit the well of life yourself, and draw fresh water for your own soul. Ministers may depart from the faith. The visible Church may be broken up. But he who has the Word of God written in his heart, has a foundation beneath his feet which will never fail him. Honor your minister as a faithful ambassador of Christ. Esteem him very highly in love for his work's sake. But never forget that infallibility is not to be found in godly ministers—but in the Bible alone!
The things I have mentioned are worth remembering. Let us bear them in mind, and we shall have learned one lesson from Antioch.
II. I now pass on to the second lesson that we learn from Antioch. That lesson is, "That to keep Gospel truth in the Church—is of even greater importance than to keep peace." I suppose no man knew better the value of peace and unity than the Apostle Paul. He was the Apostle who wrote to the Corinthians about love. He was the Apostle who said, "Live in harmony with one another; live in peace with each other; the Lord's servant must not quarrel; There is one body and one Spirit—just as you were called to one hope when you were called—one Lord, one faith, one baptism." He was the Apostle who said, "I have become all things to all men so that by all possible means I might save some" (Romans 12:16; 1 Thessalonians 5:13; Philemon 3:16; Ephesians 4:5; 1 Corinthians 9:22).
Yet see how he acts here! He withstands Peter to the face. He publicly rebukes him. He runs the risk of all the consequences which might follow. He takes the chance of everything that might be said by the enemies of the Church at Antioch. Above all, he writes it down for a perpetual memorial, that it never might be forgotten, that, wherever the Gospel is preached throughout the world, this public rebuke of an erring Apostle might be known and read by all men.
Now, why did he do this? Because he dreaded false doctrine; because he knew that a little leaven leavens the whole lump, because he would teach us that we ought to contend for the truth jealously, and to fear the loss of truth more than the loss of peace.
Paul's example is one we shall do well to remember in the present day. Many people will put up with anything in religion, if they may only have a quiet life. They have a morbid dread of what they call "controversy." They are filled with a morbid fear of what they style, in a vague way, "party spirit," though they never define clearly what party spirit is. They are possessed with a morbid desire to keep peace, and make all things smooth and pleasant, even though it is at the expense of truth.
So long as they have outward calm, smoothness, stillness, and order, they seem content to give up everything else. I believe they would have thought with Ahab—that Elijah was a troubler of Israel; and would have helped the princes of Judah when they put Jeremiah in prison, to stop his mouth. I have no doubt that many of these men of whom I speak, would have thought that Paul at Antioch was a very imprudent man, and that he went too far! I believe this is all wrong.
We have no right to expect anything but the pure Gospel of Christ, unmixed and unadulterated; the same Gospel that was taught by the Apostles; to do good to the souls of men. I believe that to maintain this pure truth in the Church—men should be ready to make any sacrifice, to hazard peace, to risk dissension, and run the chance of division. They should no more tolerate false doctrine—than they would tolerate sin. They should withstand any adding to or taking away from the simple message of the Gospel of Christ.
For the truth's sake, our Lord Jesus Christ denounced the Pharisees, though they sat in Moses' seat, and were the appointed and authorized teachers of men. "Woe to you, teachers of the law and Pharisees, you hypocrites!" He says, eight times over, in the twentythird chapter of Matthew. And who shall dare to breathe a suspicion that our Lord was wrong? For the truth's sake, Paul withstood and blamed Peter, though a brother. What was the use of unity—when pure doctrine is gone? And who shall dare to say he was wrong? For the truth's sake, Athanasius stood out against the world to maintain the pure doctrine about the divinity of Christ, and waged a controversy with the great majority of the professing Church. And who shall dare to say he was wrong? For the truth's sake, Luther broke the unity of the Church in which he was born, denounced the Pope and all his ways, and laid the foundation of a new teaching. And who shall dare to say that Luther was wrong? For the truth's sake, Cranmer, Ridley, and Latimer, the English Reformers, counseled Henry VIII and Edward VI to separate from Rome, and to risk the consequences of division. And who shall dare to say that they were wrong? For the truth's sake, Whitefield and Wesley, a hundred years ago, denounced the mere barren moral preaching of the clergy of their day, and went out into the highways and byways to save souls, knowing well that they would be cast out from the Church's communion. And who shall dare to say that they were wrong?
Yes! peace without truth—is a false peace; it is the very peace of the devil. Unity without the Gospel is a worthless unity; it is the very unity of hell. Let us never be ensnared by those who speak kindly of it. Let us remember the words of our Lord Jesus Christ, "Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword" (Matthew 10:34) Let us remember the praise He gives to one of the Churches in Revelation, "I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false"
(Revelation 2:2). Let us remember the blame He casts on another, "You tolerate that woman Jezebel, who calls herself a prophetess" (Revelation 2:20). Never let us be guilty of sacrificing any portion of truth—on the altar of peace. Let us rather be like the Jews, who, if they found any manuscript copy of the Old Testament Scriptures incorrect in a single letter, burned the whole copy, rather than run the risk of losing one jot or tittle of the Word of God. Let us be content with nothing short of the whole Gospel of Christ.
In what way are we to make PRACTICAL USE of the general principles which I have just laid down? I will give my readers one simple piece of advice. I believe it is advice which deserves serious consideration. I warn then every one who loves his soul—to be very selective as to the preaching he regularly hears, and the place of worship he regularly attends. He who deliberately settles down under any ministry which is unsound, is a very unwise man. I will never hesitate to speak my mind on this point. I know well that many think it a shocking thing, for a man to forsake his local church. I cannot see with the eyes of such people. I draw a wide distinction between teaching which is defective and teaching which is thoroughly false; teaching which is unscriptural. But I do believe, if false doctrine is preached in a local church, a Christian who loves his soul is quite right in not going to that local church. To hear unscriptural teaching fifty-two Sundays in every year is a serious thing. It is a continual dropping of slow poison into the mind! I think it almost impossible for a man willfully to submit himself to it, and not be harmed.
I see in the New Testament we are plainly told to "Test everything" and "Hold on to that which is good" (1 Thessalonians 5:21). I see in the Book of Proverbs that we are commanded to "Stop listening to instruction, my son, and you will stray from the words of knowledge" (Proverbs 19:27). If these words do not justify a man in ceasing to worship at a church, if positively false doctrine is preached in it, I do not know what words can.
Does any one mean to tell us, that to attend your local denominational church is absolutely needful to a person's salvation? If there is such a one, let him speak out, and give us his name. Does any one mean to tell us that going to the denominational church will save any man's soul, if he dies unconverted and ignorant of Christ? If there is such a one, let him speak out, and give us his name. Does any one mean to tell us that going to the denominational church will teach a man anything about Christ, or conversion, or faith, or repentance, if these subjects are hardly ever named in the denomination church, and never properly explained? If there is such a one, let him speak out, and give us his name. Does any one mean to say that a man who repents, believes in Christ, is converted and holy, will lose his soul, because he has forsaken his denomination and learned his religion elsewhere? If there is such a one, let him speak out, and give us his name.
For my part, I abhor such monstrous and extravagant ideas. I do not see a speck of foundation for them in the Word of God. I trust that the number of those who deliberately hold them is exceedingly small. There are many churches where the religious teaching is little better than Roman Catholicism. Ought the congregation of such churches to sit still, be content, and take it quietly? They ought not. And why? Because, like Paul, they ought to prefer truth to peace.
There are many churches where the religious teaching is little better than morality. The distinctive doctrines of Christianity are never clearly proclaimed. Plato, or Seneca, or Confucius, could have taught almost as much. Ought the congregation in such churches to sit still, be content, and take it quietly? They ought not. And why? Because, like Paul, they ought to prefer truth to peace.
I am using strong language in dealing with this part of my subject—I know it. I am treading on delicate ground—I know it. I am handling matters which are generally let alone, and passed over in silence—I know it.
I say what I say from a sense of duty to the Church of which I am a minister. I believe the state of the times, and the position of the congregation require plain speaking. Souls are perishing, in many churches, in ignorance. Honest members of the church are confused and perplexed. This is no time for smooth words. I am not ignorant of those magic expressions, "division, schism, controversy," and the like. I know the cramping, silencing influence which they seem to exercise on some minds. I too have considered those expressions calmly and deliberately, and on each of them I am prepared to speak my mind.
(a) The denominational church is an admirable thing in theory. Let it only be well administered, and worked by truly spiritual ministers, and it is calculated to confer the greatest blessings on the nation. But it is useless to expect attachment to the denomination, when the minister of the denominational church is ignorant of the Gospel, or a lover of the world. In such a case we must never be surprised if men forsake their denomination, and seek truth wherever truth is to be found. If the denominational minister does not preach the Gospel and live the Gospel, the conditions on which he claims the attention of his congregation are virtually violated, and his claim to be heard is at an end. It is absurd to expect the head of a family to endanger the souls of his children, as well as his own—for the sake of "the denomination." There is no mention of denominations in the Bible, and we have no right to require men to live and die in ignorance, in order that they may be able to say at last, "I always attended my local denominational church."
(b) Divisions and separations in religion, are most objectionable. They weaken the cause of true Christianity. They give occasion to the enemies of all godliness to blaspheme. But before we blame people for them, we must be careful that we lay the blame where it is deserved. False doctrine and heresy are even worse than schism. If people separate themselves from teaching which is positively false and unscriptural, they ought to be praised rather than reproved. In such cases separation is a virtue—and not a sin. It is easy to make sneering remarks about "itching ears," and "love of excitement;" but it is not so easy to convince a plain reader of the Bible that it is his duty to hear false doctrine every Sunday, when by a little exertion he can hear truth.
(c) Unity, quiet, and order among professing Christians are mighty blessings. They give strength, beauty, and efficiency to the cause of Christ. But even gold may be bought too dear. Unity which is obtained by the sacrifice of truth, is worth nothing. It is not the unity which pleases God. The Church of Rome boasts loudly of a unity which does not deserve the name. It is unity which is obtained by taking away the Bible from the people, by gagging private judgment, by encouraging ignorance, by forbidding men to think for themselves. There is quiet and stillness enough in the grave, but it is not the quiet of health, but of death. It was the false prophets who cried "Peace!" when there was no peace.
(d) Controversy in religion is a hateful thing. It is hard enough to fight the devil, the world and the flesh, without private differences in our own camp. But there is one thing which is even worse than controversy, and that is false doctrine tolerated, allowed, and permitted without protest or challenge. It was controversy that won the battle of Protestant Reformation. If the views that some men hold were correct, it is plain we never ought to have had any Reformation at all! For the sake of peace, we ought to have gone on worshiping the Virgin Mary, and bowing down to images and relics to this very day! Away with such trifling! There are times when controversy is not only a duty—but a benefit. Give me the mighty thunderstorm, rather than the deadly malaria. The one walks in darkness and poisons us in silence, and we are never safe. The other frightens and alarms for a little while. But it is soon over, and it clears the air. It is a plain Scriptural duty to "contend for the faith that was once for all entrusted to the saints" (Jude 1:3).
I am quite aware that the things I have said are exceedingly distasteful to many minds. I believe many are content with teaching which is not the whole truth, and fancy it will be "all the same" in the end. I am sorry for them. I am convinced that nothing but the whole truth is likely, as a general rule, to do good to souls. I am satisfied that those who willfully put up with anything short of the whole truth, will find at last that their souls have received much damage. There are three things which men never ought to trifle with: a little poison, a little false doctrine, and a little sin.
I am quite aware that when a man expresses such opinions as those I have just brought forward, there are many who are ready to say, "He is not faithful to the Church." I hear such accusations unmoved. The day of judgment will show who were the true friends of the Church and who were not. I have learned in the last thirty-two years that if a minister leads a quiet life, leaves alone the unconverted part of the world, and preaches so as to offend none and edify none—that he will be called by many "a good pastor." And I have also learned that if a man studies Scriptures, labors continually for the conversion of souls, adheres closely to the great principals of the Reformation, bears a faithful testimony against Romanism, and preaches powerful, convicting sermons—he will probably be thought a firebrand and "troubler of Israel." Let men say what they will. They are the truest friends of the Church, who labor most for the preservation of truth.
I lay these things before the readers of this paper, and invite their serious attention to them. I charge them never to forget that truth is of more importance to a Church than peace. I ask them to be ready to carry out the principles I have laid down, and to contend zealously, if needs be, for the truth. If we do this, we shall have learned something from Antioch.
III. But I pass on to the third lesson from Antioch. That lesson is, that "There is no doctrine about which we ought to be so jealous as justification by faith and not by observing the law."
The proof of this lesson stands out most prominently in the passage of Scripture which heads this paper. What one article of the faith had the Apostle Peter denied at Antioch? None. What doctrine had he publicly preached which was false? None. What, then, had he done? He had done this. After once keeping company with the believing Gentiles as "heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus" (Ephesians 3:6), he suddenly became shy of them and withdrew himself. He seemed to think they were less holy and acceptable to God, than the circumcised Jews. He seemed to imply, that the believing Gentiles were in a lower state than those who had kept the ceremonies of the law of Moses. He seemed, in a word, to add something to simple faith as needful to give a man an interest in Jesus Christ. He seemed to reply to the question, "What must I do to be saved?" not merely "Believe in the Lord Jesus," but "Believe in the Lord Jesus, and be circumcised, and keep the ceremonies of the law." Such conduct as this, the Apostle Paul would not endure for a moment. Nothing so moved him as the idea of adding anything to the Gospel of Christ. "I opposed him," he says, "to his face." He not only rebuked him, but he recorded the whole transaction fully, when by inspiration of the Spirit he wrote the Epistle to the Galatians.
I invite special attention to this point. I ask men to observe the remarkable jealousy which the Apostle Paul shows about this doctrine, and to consider the point about which such a stir was made. Let us mark in this passage of Scripture, the immense importance of justification by faith and not by keeping the law.
(a) This is the doctrine which is essentially necessary to our own personal comfort. No man on earth is a real child of God, and a saved soul, until he sees and receives salvation by faith in Christ Jesus. No man will ever have solid peace and true assurance, until he embraces with all his heart the doctrine that "we are counted righteous before God because of the work of our Lord Jesus Christ on the cross, by faith, and not for our own works and goodness." One reason, I believe, why so many professors in this day are tossed to and fro, enjoy little comfort, and feel little peace—is their ignorance on this point. They do not see clearly justification by faith without their own "good works."
(b) This is the doctrine which the great enemy of souls hates, and labors to overthrow. He knows that it turned the world upside down at the first beginning of the Gospel, in the days of the Apostles. He knows that it turned the world upside down again at the time of the Reformation. He is therefore always tempting men to reject it. He is always trying to seduce Churches and ministers to deny or obscure its truth. No wonder that the Council of Trent [Roman Catholic Council that established their present doctrines] directed its chief attack against this doctrine, and pronounced it accursed and heretical. No wonder that many who think themselves learned in these days, denounce the doctrine as theological jargon, and say that all "serious minded people" are justified by Christ, whether they have faith or not! The plain truth is that the doctrine is all bitterness and poison to unconverted hearts. It just meets the wants of the awakened soul. But the proud unhumbled man who knows not his own sin, and sees not his own weakness, cannot receive its truth.
(c) This is the doctrine, the absence of which accounts for half the errors of the Roman Catholic Church. The beginning of half the unscriptural doctrines of Catholicism may be traced up to rejection of justification by faith. No Catholic teacher, if he is faithful to his Church, can say to an anxious sinner, "Believe in the Lord Jesus—and you will be saved." He cannot do it without additions and explanations, which completely destroy the good news. He dare not give the Gospel medicine, without adding something which destroys its effectiveness, and neutralizes its power. Purgatory, penance, priestly absolution, the intercession of saints, the worship of the Virgin, and many other man-made services of Roman Catholicism, all spring from this source. They are all rotten props to support weary consciences. But they are rendered necessary by the denial of justification by faith.
(d) This is the doctrine which is absolutely essential to a minister's success among his people. Obscurity on this point spoils all. Absence of clear statements about justification will prevent the utmost zeal doing good. There may be much that is pleasing and nice in a minister's sermons, much about Christ and union with Him, much about self-denial, much about humility, much about love. But all this will profit little, if his trumpet gives an uncertain sound about justification by faith.
(e) This is the doctrine which is absolutely essential to the prosperity of a Church. No Church is really in a healthy state, in which this doctrine is not prominently brought forward. A denomination or church may have good forms and regularly ordained ministers, but a denomination or church will not see conversion of souls going on under its pulpits, when this doctrine is not plainly preached. Its schools may be found in every town. Its church buildings may strike the eye all over the land. But there will be no blessing from God on that denomination or church—unless justification by faith is proclaimed from its pulpits. Sooner or later its candlestick will be taken away. Why have the Churches of Africa and the East fallen to their present state? Did they not have ministers? They had. Did they not have forms and ceremony? They had. Did they not have councils? They had. But they cast away the doctrine of justification by faith. They lost sight of that mighty truth, and so they fell.
Why did our own Church (Church of England) do so little in the last century, and why did the Independents and Baptists do so much more? Was it that their system was better than ours? No. Was it that our Church was not so well adapted to meet the wants of lost souls? No. But their ministers preached justification by faith, and our ministers, in too many cases, did not preach the doctrine at all.
Why do so many English people go to dissenting churches in the present day? Why do we so often see a splendid Gothic local church as empty of worshipers as a barn in July, and a little plain brick building, called a Meeting House, filled to suffocation? Is it that people in general have any abstract dislike of formal worship, the Prayer-book, and the establishment? Not at all! The simple reason is, in the vast majority of cases, that people do not like preaching in which justification by faith is not fully proclaimed. When they cannot hear it in the local church—they will seek it elsewhere. No doubt there are exceptions. No doubt there are places where a long course of neglect has thoroughly disgusted people with the Church, so that they will not even hear truth from its ministers. But I believe, as a general rule, when the local church is empty and the meeting-house full, it will be found on inquiry that there is a cause.
If these things be so, the Apostle Paul might well be jealous for the truth, and oppose Peter to his face. He might well maintain that anything ought to be sacrificed, rather than endanger the doctrine of justification in the Church of Christ. He saw with a prophetical eye coming things. He left us all an example that we should do well to follow. Whatever we tolerate, let us never allow any injury to be done to that blessed doctrine—that we are justified by faith without any of our own "good works."
Let us always beware of any teaching which either directly or indirectly obscures justification by faith. All religious systems which put anything between the heavy burdened sinner and Jesus Christ the Savior, except simple faith, are dangerous and unscriptural. All systems which make out faith to be anything complicated, anything but a simple, childlike dependence, the hand which receives the soul's medicine from the physician, are unsafe and poisonous systems. All systems which cast discredit on the simple Protestant doctrine which broke the power of Roman Catholicism, carry about with them a plague-spot, and are dangerous to souls!
Baptism is a sacrament ordained by Christ Himself, and to be used with reverence and respect by all professing Christians. When it is used rightly, worthily and with faith, it is capable of being the instrument of mighty blessings to the soul. But when people are taught that all who are baptized are as a matter of course born again, and that all baptized persons should be addressed as "children of God," I believe their souls are in great danger. Such teaching about baptism appears to me to overthrow the doctrine of justification by faith. They only are children of God—who have faith in Christ Jesus. And all men do not have faith.
The Lord's Supper is a sacrament ordained by Christ Himself, and intended for the edification and refreshment of true believers. But when people are taught that all persons ought to come to the Lord's table, whether they have faith or not; and that all alike receive Christ's body and blood who receive the bread and wine, I believe their souls are in great danger. Such teaching appears to me to darken the doctrine of justification by faith. No man eats Christ's body and drinks Christ's blood, except the justified man. And none are justified until they believe.
Membership in the local church is a great privilege. But when people are taught that because they are members of a church, they are as a matter of course members of Christ, I believe their souls are in great danger. Such teaching appears to me to overthrow the doctrine of justification by faith. They only are joined to Christ who believe. And all men do not believe.
Whenever we hear teaching which obscures or contradicts justification by faith, we may be sure there is a screw loose somewhere. We should watch against such teaching, and be upon our guard. Once let a man turn away from justification by faith alone, and he will bid a long farewell to comfort, to peace, to lively hope, to anything like assurance in his Christianity. An error here is decay at the root.
(1) In conclusion, let me first of all ask every one who reads this paper, to arm himself with a thorough knowledge of the written Word of God. Unless we do this we are at the mercy of any false teacher. We shall not see through the mistakes of an erring Peter. We shall not be able to imitate the faithfulness of a courageous Paul. An ignorant congregation will always be the curse of a Church. A Bible reading congregation may save a Church from ruin. Let us read the Bible regularly, daily, and with fervent prayer, and become familiar with its contents. Let us receive nothing, believe nothing, follow nothing, which is not in the Bible, nor can be proved by the Bible. Let our rule of faith, our touchstone of all teaching, be the written Word of God.
(2) In the next place, let me entreat all who read this paper to be always ready to contend for the faith of Christ, if needful. I recommend no one to foster a controversial spirit. I want no man to be like Goliath, going up and down, saying, "Give me a man to fight with!" Always feeding upon controversy, is poor work indeed. It is like feeding upon bones! But I do say that no love of false peace should prevent us striving jealously against false doctrine, and seeking to promote true doctrine wherever we possibly can. True Gospel in the pulpit, true Gospel in the books we read, true Gospel in the friends we keep company with—let this be our aim, and never let us be ashamed to let men see that it is so.
(3) In the next place, let me entreat all who read this paper to keep a jealous watch over their own hearts in these controversial times. There is much need of this caution. In the heat of the battle we are apt to forget our own inner man. Victory in argument—is not always victory over the world or victory over the devil. Let the meekness of Peter in taking a reproof, be as much our example as the boldness of Paul in reproving. Happy is the Christian who can call the person who rebukes him faithfully, a "dear brother" (2 Peter 3:15). Let us strive to be holy in all our life, and not least in our tempers. Let us labor to maintain an uninterrupted communion with the Father and with the Son, and to keep up constant habits of private prayer and Bible-reading. Thus we shall be armed for the battle of life, and have the sword of the Spirit well fitted to our hand when the day of temptation comes.
(4) In the last place, let me entreat all members of a church who know what real praying is, to pray daily for the Church to which they belong. Let us pray that the Holy Spirit may be poured out upon it, and that its candlestick may not be taken away. Let us pray for those churches in which the Gospel is now not preached, that the darkness may pass away, and the true light shine in them. Let us pray for those ministers who now neither know nor preach the truth, that God may take away the veil from their hearts, and show them a more excellent way. Nothing is impossible. The Apostle Paul was once a persecuting Pharisee; Luther was once an unenlightened monk; Latimer was once a bigoted Catholic; Thomas Scott was once thoroughly opposed to evangelical truth. Nothing, I repeat, is impossible. The Spirit can make ministers preach that Gospel—which they now labor to destroy. Let us therefore be urgent in prayer.
I commend the matters contained in this paper to serious attention. Let us ponder them well in our hearts. Let us carry them out in our daily practice. Let us do this, and we shall have learned something from the story of Peter at Antioch.
SAVING FAITH
by J. C. Ryle
"God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish—but have everlasting life." John 3:16
In this verse, beloved, we have one of those "heavenly things," which our Lord had just spoken of to Nicodemus. Blessed indeed are the lips which spoke it, and blessed are the hearts which can receive it!
In this verse we find a treasury of the most precious truth, a mine of inexhaustible matter, a well of ever-flowing waters; and when we consider the simple words in which our Lord has here brought together the whole body of divinity, we must willingly confess, with those who heard Him preach, "Never any man ever spoke like this man!"
Listen, I beg you, once more, "God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish—but have everlasting life." There is hardly an expression that a child could not easily explain, and yet there are doctrines here which the wisest upon earth must humbly receive, if they would enter into the kingdom of heaven and sit down at the marriage supper of the Lamb. We learn in it, what philosophers of old could never clear up—the history of God's dealing with mankind, and the terms which He offers for their acceptance. Here is life, and here is death; here you have the deserts of man, and here you have the free grace of God; here you see what all may expect who follow their own course; and here also the way, the truth, and the life is directly pointed out.
And at this particular season of the year, when we are about so soon to commemorate the mysterious birth of Him who in mercy to our sins consented to take our nature on Him and be born of a virgin, even Christ Jesus, we cannot do better than examine the things which are herein contained. May the Eternal Spirit, through whom He offered Himself, the great Teacher whom He promised to send, be among us: may He arouse the careless; fix the inattentive; and make the subject profitable to all.
Now I conceive the chief things to be noticed in this verse are:
I. The state of the world, that is—of all mankind.
II. The love of God.
III. The gift of His Son.