109SermonsbyJCRyle
I. First, we have here a broad warning: "Do not be carried away by all kinds of strange teachings."
II. Secondly, we have here a valuable prescription: "It is good for our hearts to be strengthened by grace, not by ceremonial foods."
III. Lastly, we have here an instructive fact: "Ceremonial foods are of no value to those who eat them."
On each of these points I have something to say. If we patiently plow up this field of truth, we shall find that there is precious treasure hidden in it!
1. First, we have here a BROAD WARNING. "Do not be not carried away by all kinds of strange teachings." The meaning of these words is not a hard thing to understand. "Be not tossed back and forth," the Apostle seems to say, "by every blast of false teaching, like ships without compass or rudder. False doctrines will arise as long as the world lasts, in many numbers, with varying minor details—in one point alone always the same—strange, new, foreign, and departing from the Gospel of Christ. They do exist now. They will always be found within the visible Church. Remember this, and do not be carried away." Such is Paul's warning.
The Apostle's warning does not stand alone. Even in the midst of the Sermon on the Mount, there fell from the loving lips of our Savior, a solemn caution: "Watch out for false prophets! They come to you in sheep's clothing, but inwardly they are ferocious wolves!" (Matthew 7:15). Even in Paul's last address to the Ephesian elders, he finds time to warn his friends against false doctrine: "Even from your own number, men will arise and distort the truth in order to draw away disciples after them" (Acts 20:30).
Note what the Second Epistle to the Corinthians says: "I am afraid that just as Eve was deceived by the serpent's cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ" (2 Corinthians 11:3). Note what the Epistle to the Galatians says: "I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel." "Who has bewitched you?" "After beginning with the Spirit, are you now trying to attain your goal by human effort?" "How is it that you are turning back to those weak and miserable principles?" "You are observing special days and months and seasons and years!" "I fear for you." "Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery." (Galatians 1:6; 3:1, 3; 4:9, 10, 11; 5:1).
Note what the Epistle to the Ephesians says: "No longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming" (Ephesians 4:14). Note what the Epistle to the Colossians says: "See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world, rather than on Christ" (Colossians 2:8). Note what the First Epistle to Timothy says: "The Spirit clearly says that in later times some will abandon the faith" (1 Timothy 4:1). Note what the Second Epistle of Peter says: "There will be false teachers among you. They will secretly introduce destructive heresies" (2 Peter 2:1). Note what the First Epistle of John says: "Do not believe every spirit. Many false prophets have gone out into the world" (1 John 4:1). Note what the Epistle of Jude says: "Contend for the faith that was once for all entrusted to the saints. For certain men have secretly slipped in among you" (Jude 1:3, 4).
These things were written for our learning. What shall we say about these texts? How they may strike others I cannot say. I only know how they strike me. To tell us, as some do, in the face of these texts, that the early Churches were a model of perfection and purity—is absurd. Even in Apostolic days, its appears, there were abundant errors both in doctrine and practice. To tell us, as others do, that pastors ought never to handle controversial subjects, and never to warn their people against erroneous views—is senseless and unreasonable. If we did this then we would have to ignore most of the New Testament. Surely the dumb dog and the sleeping shepherd are the best allies of the wolf, the thief, and the robber! It is not for nothing that Paul says, "If you point these things out to the brothers, you will be a good minister of Christ Jesus" (1 Timothy 4:6).
A plain warning against false doctrine is especially needed in the present day. The school of the Pharisees, and the school of the Sadducees, those ancient mothers of all mischief, were never more active than they are now! Between those who bury truth under additions—and those who mutilate it by subtractions; between superstition—and infidelity; between Roman Catholicism—and New Theology; between Ritualism—and Rationalism; between these upper and lower millstones the Gospel is near being crushed to death!
Strange views are continually propounded by pastors about subjects of the deepest importance. About the atonement, the divinity of Christ, the inspiration of the Bible, the reality of miracles, the eternity of future punishment, about the Church, the ministerial office, the Lord's Supper, Baptism, the confessional, the honor due to the Virgin Mary, prayers for the dead. About all these things there is nothing too outrageous to be taught by some ministers in these latter days. By the pen and by the tongue, by the press and by the pulpit, the country is incessantly deluged with a flood of erroneous opinions. To ignore the fact is mere blindness! Others see it, even if we pretend to be ignorant of it. The danger is real, great, and unmistakable! Never was it so needful to say, "Do not be carried away by all kinds of strange teachings!"
Many things combine to make the present inroad of false doctrine peculiarly dangerous. There is an undeniable zeal in some of the teachers of error—and their "earnestness" makes many think they must be right. There is a great appearance of learning and theological knowledge—and many imagine that such clever and intellectual men must surely be safe guides. There is a general tendency to free thought and free inquiry in these latter days—and many like to prove their independence of judgment, by believing novelties. There is a wide-spread desire to appear charitable and liberal-minded—and many seem half ashamed of saying that anybody can be in the wrong. There is a great quantity of half-truth taught by the modern false teachers—and they are incessantly using Scriptural terms and phrases in an unscriptural sense. There is a morbid craving in the public mind for a more sensuous, ceremonial, sensational, showy worship—and men are impatient of inward, invisible heart-work. There is a silly readiness in every direction—to believe everybody who talks cleverly, lovingly, and earnestly—and a determination to forget that Satan often masquerades himself "as an angel of light" (2 Corinthians 11:14). There is a wide-spread "gullibility" among professing Christians—and every heretic who tells his story plausibly is sure to be believed—and everybody who doubts him is called a bigot and a narrow-minded man.
All these things are peculiar symptoms of our times. I defy any observing person to deny them. They tend to make the assaults of false doctrine in our day peculiarly dangerous. They make it more than ever needful to cry aloud, "Do not be carried away by all kinds of strange teachings!"
If any one should ask me, What is the best safeguard against false doctrine? I answer in one word, "The Bible—the Bible regularly read, regularly prayed over, regularly studied." We must go back to the old prescription of our Master: "Diligently study the Scriptures" (John 5:39). If we want a weapon to wield against the plans of Satan, there is nothing like "the sword of the Spirit—the Word of God." But to wield it successfully, we must read it habitually, diligently, intelligently, and prayerfully. This is a point on which, I fear, many fail. In an age of hurry and activity, few read their Bibles as much as they should. More books perhaps are read than ever—but less of the one Book which makes man wise to salvation!
The Roman Catholic Church and new theology, could never have made such havoc in the Church in the last fifty years—if there had not been a most superficial knowledge of the Scriptures throughout the land. A Bible-reading congregation is the strength of a Church. "Diligently study the Scriptures!"
Great are the difficulties of unbelief—it requires more faith to be an unbeliever than a Christian. But greater still are the difficulties of Rationalism. Free handling of Scripture—results of modern criticism —broad and liberal theology—all these are fine, swelling, highsounding phrases, which please some minds, and look very grand at a distance. But the man who looks below the surface of things will soon find that there is no sure standing-ground between ultra Rationalism and Atheism.
"Diligently study the Scriptures." Mark what a conspicuous absence there is in the New Testament of what may be called the Sacramental system, and the whole circle of Ritualistic theology. Mark how extremely little there is said about the effects of Baptism. Mark how very seldom the Lord's Supper is mentioned in the Epistles. Find, if you can, a single text in which New Testament ministers are called sacrificing priests, or the Lord's Supper is called a sacrifice, or private confession to ministers is recommended and practiced. Turn, if you can, to one single verse in which sacrificial vestments are named as desirable, or in which lighted candles, and pots of flowers on the Lord's Table, or processions, and incense, and flags, and banners, and bowing down to the bread and wine, or prayer to the Virgin Mary and the angels, are sanctioned. Mark these things well, and you will find it very hard to be a Ritualist! You may find your authority for Ritualism in garbled quotations from the Fathers, in long extracts from monkish mystics, or from Popes—but you certainly will not find it in the Bible! Between the plain Bible, honestly and fairly interpreted, and extreme Ritualism—there is gulf which cannot be passed.
"If we would not be carried away by all kinds of strange teachings," we must remember the words of our Lord Jesus Christ: "Diligently study the Scriptures." Ignorance of the Bible is the root of all error. Knowledge of the Bible is the best antidote against modern heresies.
II. I now proceed to examine Paul's VALUABLE PRESCRIPTION: "It is good for our hearts to be strengthened by grace, not by ceremonial foods." There are two words in this prescription which require a little explanation. A right understanding of them is absolutely essential to a proper use of the Apostle's advice. One of these words is "foods," and the other is "grace."
To see the full force of the word "foods" we must remember the immense importance attached by many Jewish Christians to the distinctions of the ceremonial law about food. The flesh of some animals and birds, according to Leviticus, might be eaten—and that of others might not be eaten. Some foods were, consequently, called "clean," and others were called "unclean." To eat certain kinds of flesh made a Jew ceremonially unholy before God, and no strict Jew would touch and eat such food on any account. Now were these distinctions still to be kept up, after Christ ascended into heaven—or were they done away by the Gospel? Were heathen converts under any obligation to attend to the ceremonial of the Levitical law about food? Were Jewish Christians obliged to be as strict about the foods they ate—as they were before Christ died, and the veil of the temple was torn in two? Was the ceremonial law about foods entirely done away—or was it not? Was the conscience of a believer in the Lord Jesus to be troubled with fear, lest his food should defile him?
Questions like these appear to have formed one of the great subjects of controversy in the Apostolic times. As is often the case, they assumed a place entirely out of proportion to their real importance. The Apostle Paul found it needful to handle the subject in no less than three of his Epistles to the Churches. "Food," he says, "does not bring us near to God." "The kingdom of God is not a matter of eating and drinking." "Do not let anyone judge you by what you eat or drink." (1 Corinthians 8:8; Romans 14:17; Colossians 2:16). Nothing shows the fallen nature of man so clearly—as the readiness of morbid and scrupulous consciences to turn trifles into serious things. At last the controversy seems to have spread so far and obtained such dimensions, that "foods" became an expression to denote anything ceremonial added to the Gospel as a thing of primary importance, any Ritual trifle thrust out of its lawful place and magnified into an essential of religion. In this sense, I believe, the word must be taken in the text now before us.
By "foods" Paul means "ceremonial observances," either wholly invented by man, or else built on Mosaic precepts which have been abrogated and superseded by the Gospel. It is an expression which was well understood in the Apostolic days. The word "grace" on the other hand, seems to be employed as a comprehensive description of the whole Gospel of Jesus Christ. Of that glorious Gospel, grace is the main feature, grace in the original scheme, grace in the execution, grace in the application to man's soul. Grace is the fountain of life from which our salvation flows. Grace is the agency through which our spiritual life is kept up.
Are we justified? It is by grace.
Are we called? It is by grace.
Have we forgiveness? It is through the riches of grace.
Have we good hope? It is through grace.
Do we believe? It is through grace.
Are we elect? It is by the election of grace.
Are we saved? It is by grace.
Why should I say more? The time would fail me to exhibit fully the part which grace does in the whole work of redemption. No wonder that Paul says to the Romans, "We are not under the law, but under grace!" And tells Titus, "The grace of God which brings salvation has appeared to all men." (Romans 3:24; Galatians 1:15; Ephesians 1:7; 2Thessalonians 2:16; Acts 18:27; Romans 1:15; Ephesians 2:5; Romans 6:15; Titus 2:11).
Such are the two great principles which Paul puts in strong contrast in the prescription we are now considering. He places opposite to one another "foods" and "grace"; Ceremonialism and the Gospel; Ritualism and the free love of God in Christ Jesus. And then he lays down the great principle that it is by "grace," and "not foods," that the heart is strengthened.
Now "strengthening of the heart" is one of the great wants of many professing Christians. Especially is it longed after by those whose knowledge is imperfect, and whose conscience is half enlightened. Such people often feel in themselves much indwelling sin, and at the same time see very indistinctly God's remedy and Christ's fullness. Their faith is feeble, their hope dim, and their consolations small. They want to realize more tangible comfort. They fancy they ought to feel more and see more. They are not at ease. They cannot attain to joy and peace in believing. Where shall they turn? What shall set their consciences at rest? Then comes the enemy of souls, and suggests some shortcut road to establishment. He hints at the value of some addition to the simple plan of the Gospel, some man-made gimmick, some exaggeration of a truth, some flesh-satisfying invention, some improvement on the old path—and whispers, "Only use this, and you shall be strengthened." Plausible offers flow in at the same time from every quarter, like quack medicines. Each has its own patrons and advocates. On every side the poor unstable soul hears invitations to move in some particular direction, and then shall come perfect strength.
"Come to us!" says the Roman Catholic. "Join the Catholic Church, the Church on the Rock, the one, true, holy Church; the Church that cannot err. Come to her bosom, and rest your soul in her protection. Come to us, and you will find strength!"
"Come to us!" says the extreme Ritualist. "You need higher and fuller views of the priesthood and the Sacraments, of the Real Presence in the Lord's Supper, of the soothing influence of daily service, daily masses, confession to priests, and priestly absolution. Come and take up sound Church views, and you will find strength!"
"Come to us," says the violent Liberationist. "Cast off the traditions and rules of established Churches. Enjoy religious liberty. Throw away forms and Prayer-books. Join our party. Cast in your lot with us, and you will soon be strengthened."
"Come to us!" say the Plymouth Brethren. "Shake off all the bondage of creeds and Churches and systems. We will soon show you higher, deeper, more exalting, more enlightened views of truth. Join the brethren, and you will soon be strengthened!"
"Come to us!" says the Rationalist. "Lay aside the old worn-out clothes of unfruitful schemes of Christianity. Give your reason free scope and play. Begin a freer mode of handling Scripture. Be no more a slave to an ancient old book. Break your chains—and you shall be strengthened!"
Every experienced Christian knows well, that such appeals are constantly made to unsettled minds in the present day. Who has not seen that, when boldly and confidently made, they produce a painful effect on some people? Who has not observed that they often beguile unstable souls—and lead them into misery for years?
"What does the Scripture say?" This is the only sure guide. Hear what Paul says. Heart strength is not to be obtained by joining this party or that. It comes "by grace, and not by foods." Other things have a "show of wisdom" perhaps, and give a temporary satisfaction "to the flesh." (Colossians 2:23). But they have no healing power about them in reality, and leave the unhappy man who trusts them nothing bettered—but rather worse.
A clearer knowledge of the Divine scheme of grace, its eternal purposes, its application to man by Christ's redeeming work; a firmer grasp of the doctrine of grace, of God's free love in Christ, of Christ's full and complete satisfaction for sin, of justification by simple faith, a more intimate acquaintance with Christ the Giver and Fountain of grace, His offices, His sympathy, His power; a more thorough experience of the inward work of grace in the heart—this, this, this is the grand secret of heart strength. This is the old path of peace. This is the true panacea for restless consciences. It may seem at first too simple, too easy, too cheap, too commonplace, too plain. But all the wisdom of man will never show the heavy-laden a better road to heart-rest.
Secret pride and self-righteousness, I fear, are too often the reason why this good old road is not used. I believe there never was a time when it was more needful to uphold the old Apostolic prescription than it is in the present day. Never were there so many weak and worried Christians wandering about, and tossed to and fro, from lack of knowledge. Never was it so important for faithful ministers to set the trumpet to their mouths and proclaim everywhere, "Grace, grace, grace, not foods, establishes the heart."
From the days of the Apostles there have never been a lack of quack spiritual doctors, who have professed to heal the wounds of conscience with man-made remedies. In our own beloved Church there have always been some who have in heart turned back to Egypt, and, not content with the simplicity of our worship, have hankered after the ceremonial fleshpots of the Catholic Church. To hear the Sacraments incessantly exalted, and preaching played down; to see the Lord's Supper turned into an idol, under the pretext of making it more honorable; to find plain worship overlaid with so many newfangled ornaments and ceremonies that its essentials are quite buried—how common is all this! These things were once a pestilence which walked in darkness. They are now a destruction which wastes in noonday. They are the joy of our enemies, the sorrow of the Church's best children, the damage of English
Christianity, the plague of our times. And to what may they all be traced? The neglect and the forgetfulness of Paul's simple prescription: "Grace, and not foods, strengthens the heart."
Let us take heed that in our own personal religion, grace is all. Let us have clear systematic views of the Gospel of the grace of God. Nothing else will do good in the hour of sickness, in the day of trial, on the bed of death—in the swellings of Jordan. Christ dwelling in our hearts by faith, Christ's free grace the only foundation under the soles of our feet—this alone will give peace. Once let in self, and forms, and man's inventions, as a necessary part of our religion—and we are on a quicksand! We may be amused, excited, or kept quiet for a time, like children with toys, by a religion of "foods." Such a religion has "a show of wisdom." But unless our religion is one in which "grace" is all—we shall never feel strengthened.
III. In the last place, I proceed to examine the INSTRUCTIVE FACT which Paul records. He says, "Ceremonial foods are of no value to those who eat them."
We have no means of knowing whether the Apostle, in using this language, referred to any particular Churches, or individuals. Of course it is possible that he had in view the Judaizing Christians of Antioch and Galatia, or the Ephesians of whom he speaks to Timothy in his pastoral Epistle; or the Colossians who caused him so much inward conflict; or the Hebrew believers in every Church, without exception. It seems to me far more probable, however, that he had no particular Church or Churches in view. I rather think that he makes a broad, general, sweeping statement about all who in any place had exalted ceremonies at the expense of the doctrines of "grace." And he makes a wide declaration about them all. They have gotten no good from their favorite notions. They have not been more inwardly happy, more outwardly holy, or more generally useful. Their religion has been most unprofitable to them.
Man-made alterations of God's precious medicine for sinners; manmade additions to Christ's glorious Gospel, however greatly defended and plausibly supported, do no real good to those who adopt them. They confer no increased inward comfort; they bring no growth of real holiness; they give no enlarged usefulness to the Church and the world.
Calmly, quietly, and mildly—but firmly, decidedly, and unflinchingly, the assertion is made, "Ceremonial foods are of no value to those who eat them." The whole stream of Church history abundantly confirms the truth of the Apostle's position. Who has not heard of the hermits and ascetics of the early centuries? Who has not heard of the monks and nuns and recluses of the Roman Catholic Church in the middle ages? Who has not heard of the burning zeal, the devoted self-denial of Romanists like Xavier, and Ignatius Loyola? The earnestness, the fervor, the self-sacrifice of all these classes, are matters beyond dispute. But none who read the records of their lives carefully and intelligently, can fail to see that they had no solid peace or inward rest of soul. Their very feverish restlessness is enough to show that their consciences were not at ease. None can fail to see that, with all their furious zeal and self-denial, they never did much good to the world. They gathered round themselves admiring partisans. They left a high reputation for self-denial and sincerity. They made men wonder at them while they lived, and sometimes canonize them when they died. But they did nothing to convert souls.
And what is the reason of this? They attached an overweening importance to man-made ritual and ceremonies, and made less than they ought to have done of the Gospel of the grace of God. Their principle was to make much of "ceremony," and little of "grace." Hence they verified the words of Paul, "Ceremonial foods are of no value to those who eat them."
The very history of our own times bears a striking testimony to the truth of Paul's assertion. In the last twenty-five years, scores of clergymen have seceded from the Church of England, and joined the
Church of Rome. They wanted more of what they called Catholic doctrine and Catholic ceremonial. They honestly acted up to their principles, and went over to Rome. They were not all weak, and illiterate, and second-rate, and inferior men; several of them were men of commanding talents, whose gifts would have won for them a high position in any profession. Yet what have they gained by the step they have taken? What profit have they found in leaving "grace" for "ceremonies," in exchanging Protestantism for Catholicism? Have they attained a higher standard of holiness? Have they procured for themselves a greater degree of usefulness? The religious system which exalts ceremonies and man-made ritual, does no real good to its adherents, compared to the simple old Gospel of the grace of God.
Let us turn now, for a few moments, to the other side of the picture, and see what "grace" has done. Let us hear how profitable the doctrines of the Gospel have proved to those who have clung firmly to them, and have not tried to mend and improve and patch them up by adding, as essentials, the "foods" of man-made ceremonies.
It was "grace, and not foods," which made Martin Luther do the work that he did in the world. The key to all his success was his constant declaration of justification by faith, without the deeds of the law. This was the truth which enabled him to break the chains of Rome, and let light into Europe.
It was "grace, and not ceremonial foods," which made our English martyrs, Latimer and Hooper, exercise so mighty an influence in life, and shine so brightly in death. They saw clearly, and taught plainly, the true priesthood of Christ, and salvation only by grace. They honored God's grace—and God put honor on them.
It was "grace, and not ceremonial foods," that made Romaine and Venn, and their companions, turn the world upside down in England, one hundred years ago. In themselves they were not men of extraordinary learning or intellectual power. But they revived and brought out again the real pure doctrines of grace.
It was "grace, and not ceremonial foods," that made Simeon and Daniel Wilson and Bickersteth such striking instruments of usefulness in the first half of the present century. God's free grace was the great truth on which they relied, and continually brought forward. For so doing God put honor on them. They made much of God's grace—and the God of grace made much of them.
The list of ministerial biographies tells a striking tale. Who are those who have shaken the world, and left their mark on their generation, and aroused consciences, and converted sinners, and edified saints? Not those who have made asceticism, and ceremonials, and sacraments, and services, and ordinances the main thing; but those who have made most of God's free grace! In a day of strife, and controversy, and doubt, and perplexity, men forget this.
Facts are stubborn things. Let us look calmly at them, and be not moved by those who tell us that daily services, processions, incense, bowings, crossings, confessions, absolutions, and the like, are the secret of a prosperous Christianity. Let us look at plain facts. Facts in old history, and facts in modern days, facts in every part of England, support the assertion of Paul. The religion of "ceremonial foods" does "not profit those that are occupied therein." It is the religion of grace which brings inward peace, outward holiness, and general usefulness.
Let me wind up this paper with a few words of PRACTICAL APPLICATION. We are living in an age of peculiar religious danger. I am quite sure that the advice I am going to offer deserves serious attention.
(1) In the first place, let us not be surprised at the rise and progress of false doctrine. It is a thing as old as the old Apostles. It began before they died. They predicted that there would be plenty of it before the end of the world. It is wisely ordered by God, for the testing of our grace, and to prove who has real faith. If there were no such thing as false doctrine or heresy upon earth—I would begin to think the Bible was not true.
(2) In the next place, let us make up our minds to resist false doctrine, and not to be carried away by fashion and bad example. Let us not flinch, because all around us, high and low, rich and poor, are swept away, like geese in a flood, before a torrent of Catholicism. Let us be firm and stand our ground.
Let us resist false doctrine, and contend earnestly for the faith once delivered to the saints. Let us not be ashamed of showing our colors and standing out for New Testament truth. Let us not be stopped by the alarm cry of "controversy." The thief likes dogs which do not bark, and watchmen which give no alarm. The devil is a thief and a robber. If we hold our peace, and do not resist false doctrine—we please him and displease God.
(3) In the next place, let us try to preserve the old Protestant principles of the Church, and to hand them down uninjured to our children's children. Let us not listen to those fainthearted Churchmen who would have us forsake the ship, and desert the Church in her time of need.
(4) In the last place, let us make sure work of our own personal salvation. Let us seek to know and feel that we ourselves are "saved." The day of controversy is always a day of spiritual peril. Men are apt to confound orthodoxy with conversion, and to fancy that they must go to heaven if they know how to answer Catholic Priests. Yet mere earnestness without knowledge, and mere headknowledge of true doctrine, alike save none. Let us never forget this.
Let us not rest until we feel the blood of Christ sprinkled on our consciences, and have the witness of the Spirit within us that we are born again. This is reality. This is true religion. This will last. This will never fail us. It is the possession of grace in the heart, and not the intellectual knowledge of doctrine, which alone profits and saves the soul.
THE LORD OUR RIGHTEOUSNESS
by J. C. Ryle
"This is His name whereby He shall be called—the Lord our Righteousness." Jeremiah 23:6.
The time is short. It is but a little while, and the Lord Jesus shall come in His glory. The judgment shall be set and the books shall be opened. "Before Him shall be gathered all nations," "that everyone may receive the things done in his body, according to that he has done, whether it be good or bad." The inmost secrets of all hearts shall be revealed; "and the kings of the earth, the nobles, the military commanders, the rich, the powerful, and every slave and free person," will stand together on a level at the judgment, and will see each other face to face, and one by one will have to give account of themselves to God before the whole world. Thus it is written, and therefore it is true and sure to come to pass.
And what does each of you intend to say in that hour? What is the defense you are prepared to set up? What is the answer you propose to give? What is the cause you mean to show why sentence should not be pronounced against you?
Verily, beloved, I do fear that some among you do not know. You have not thought about it yet—you have resolved to think about it some day soon; or you are not quite clear about it at present; or you have made out some ingenious, plausible scheme which will not stand the touchstone of the Bible. Oh, what a fearful case is yours! Life is indeed uncertain; the loveliest or the strongest here may perhaps be taken next—you cannot make an agreement with death— and yet you cannot tell us what you are resting upon for comfort. You do not know how soon the last trumpet may sound, and yet you are uncertain as to the ground of your hope. Surely these things ought not so to be.
Did any of you ever happen to visit a court of justice just before the prisoners are tried? Have you not remarked how anxiously each one is consulting with his friends and his lawyers as to the defense he shall make—how earnest they are, how careful to leave no stone unturned that may help to prove their innocence? And yet the greater part of them are liable to no more than a few months' imprisonment—or a few years' restitution; perhaps they may get off altogether by a quibble of the law—or through lack of evidence.
See now how differently you act in the matter of your souls. In the great day there will be no lack of witnesses; your thoughts and words and actions will appear written in the book one after another. Your judge is a searcher of hearts. And yet, in spite of all these facts, too many of you sleep on—as if the Bible were not true; too many of you know not how or why you are to escape God's wrath and condemnation.
Hearken then, if you love life, while I endeavor to give you some instruction from the words of my text. The great question to be made known is, "How shall man be just with God? How can I come before the Lord in innocence?" and I wish this morning, if the Lord will, to make you understand:
I. That you must have perfect righteousness—or you will not be saved.
II. That you have no righteousness of your own of any sort, and therefore by yourself you cannot be saved.
III. That the Lord Himself must be your Righteousness, and so you shall be saved.
May God the Holy Spirit, who can convert the most aged, the most careless, the most sinful (I speak that which I do know myself), accompany the words I am about to speak, and make them seasonable to all your souls!
I. You must have perfect righteousness—or you will not be saved.
The Bible says plainly, "The wrath of God is revealed against all ungodliness and unrighteousness of men." "The unrighteous shall not inherit the kingdom of God." "Let me die the death of the righteous," says Balaam, "and let my last end be like his." "The Lord loves the righteous—but the way of the wicked He turns upside down." "The righteous has hope in His death." Your people," says Isaiah to his God, "shall be all righteous." "The cursed shall go away into everlasting punishment—but the righteous into life eternal." "Have on the breastplate of righteousness," says Paul to the Ephesians. And how shall any one presume to say that he can enter into heaven without it!
But I wish here to expose the folly of all those who talk in a loose and general way about God's mercy. Men will often say, when urged to think about their salvation, "Indeed I know I am not what I should be; I have broken God's law very often—but He is very merciful, and I hope I shall be forgiven." Truly, I do believe that the religion of many goes no further than this. This is the only point they can lay hold of; this is the only rock on which they build: press them for a reason of their hope, and there is no answer; ask them to explain the ground of their confidence, and they cannot do it. "God is merciful" is the Alpha and the Omega, the beginning and the end, the first and the last, of all their Christianity. Now, I am bold to say, beloved, this is an immense delusion—a refuge of lies that will not stand being compared with Scripture, and, more than this, it will not last one instant in the fire of trial and affliction.
Have you not ever heard that God is a God of perfect holiness—holy in His character, holy in His laws, holy in His dwelling-place? "Speak unto the children of Israel," says the Book of Leviticus, and say unto them, "You shall be holy; for I the Lord your God am holy." "He is a holy God," says Joshua; "He is a jealous God; He will not forgive your transgressions nor your sins." "You are of purer eyes than to behold evil, and cannot look on iniquity," says Habakkuk. "Without holiness no man shall see the Lord." And the book of Revelation, speaking of heaven, says, "There shall never enter into it anything that defiles." "It shall be called the way of holiness," says Isaiah; "the unclean shall not pass over it." And will you tell us, in the face of all these texts, that man—corrupt, impure, defiled—as the best of us most surely is— shall pass the fiery judgment of our God and enter into the heavenly Jerusalem by simply trusting in the mercy of his Maker, without one single rag to cover his iniquities and hide his natural uncleanness? It cannot be! God's mercy and God's holiness must needs be reconciled, and you have not done this yet.
And have you never heard that God is a God of perfect justice, whose laws may not be broken without punishment, whose commandments must be fulfilled on pain of death? "All His ways are judgment," says the book of Deuteronomy; "a God of truth and without iniquity, just and right is He." "Justice and judgment are the habitation of Your throne," says David. "The just Lord is in the midst," says Zephaniah; "He will not do iniquity: every morning does He bring His judgment to light; He fails not." "Do not think that I have come to destroy the law or the prophets," said Jesus: "I have not come to destroy—but to fulfill. For verily I say unto you, Until heaven and earth pass, one jot or one tittle shall in no wise pass from the law until all be fulfilled."
I cannot find that these verses have ever been declared useless; I cannot discover any place which says the law is now obsolete, and need not be fulfilled; and how, then, can I teach you that it is enough to look merely to God's mercy? I read of only two ways in the Bible: One is, to perfectly obey the whole law yourself; the other is, to trust in the perfect obedience of Christ. Show me, if you can, one single text which teaches that a man may be saved without the claims of the law having been satisfied. An earthly prince, indeed, may forgive and pass over men's transgressions—but God never changes. "Has He spoken, and shall He not make it good?" I tell you, then, God's mercy and God's justice must be reconciled; and this you have not done yet.
You must have the perfect righteousness of Christ to appear in, at the marriage supper of the Lamb. You would not say a murderer should be acquitted, because he said he was sorry and hoped to be forgiven; you must make some amends to justice and to holiness; you cannot shut your eyes against the plain declarations of the Bible. You must have some good reason to give, why you should not be judged for all your sins and backslidings; you must show some cause why the punishment threatened for breaking God's law is not to fall upon you; there must be satisfaction for your sins—or you will perish everlastingly.
You tell us fairly you are not what you should be—but you say that God is merciful. I answer you this will not stand before the Bible: the wages of sin is death, he who offends in one point is guilty of all. God loves you—but He will have His demands paid in full: your debt must be discharged by yourself or by someone else; choose which you please—but one thing at least is certain—payment must be made. God is indeed all love: He wills not the death of any sinner—but, however small your iniquities may be, they cannot possibly be put away until the claims of His law have been satisfied to the uttermost farthing. By some means, then, you must have righteousness—or else it is clear you cannot be saved.
II. I promised in the second place to show you that we have no righteousness of our own—and therefore by ourselves we cannot be saved. I trust I need not dwell upon this point long, and therefore I shall only say a few words to enforce it on your notice.
Look at the law of God, and measure its requirements. Does it not ask of every man a perfect, unsinning obedience from first to last, in thought and word and deed, without one single failure in the slightest jot or tittle? And where is the son or daughter of Adam who can say, "All this I have performed"? Who is not conscious of a daily falling short in everything he does? I do not speak so much of thieves and liars and adulterers and drunkards and the like—for these are walking towards hell, leaning on Satan's arm. I speak rather of those who do not live in gross vices. I would even take the case of the best Christian among ourselves, and ask him if he can name a single day on which he has not sinned in many things. Oh, how much he would tell you of wandering in his prayers, of defilement in his thoughts, of coldness toward God, of lack of love, of pride, of evil tempers, of vanity, of worldly-mindedness! And all, remember, in the heart of one of those few who are traveling in the narrow way which leads unto life. And how shall we then believe, though all the world persuade us to the contrary, that man can ever purchase his acceptance in the sight of God? So true are the words of that clearsighted witness the apostle Paul, "By the deeds of the law shall no flesh living be justified."
But here I take occasion to answer the reasoning of those Pharisees, who would have men believe they can assist in the work of salvation by their own performances. They cannot submit to the idea that we are naturally so helpless, and so they go about to establish their own righteousness, and this in a variety of ways.
Some tell us that repentance and amendments will enable us to stand in the great day—but the Bible does not warrant it. No doubt, without them none of you will enter into the kingdom of heaven. But your amendments cannot put away your sins nor endure the severity of God's judgment; they cannot open that strait gate which must be passed before you get into the narrow way, although they may lead you up to it; they cannot blot out one single page of that black book in which your iniquities are written. John Baptist preached repentance—but he never told his hearers it would save them.
Some say they put their trust in well-spent lives: they never did anybody any harm; they have always done their best, and so they hope they shall be accounted righteous. Beloved, this is miserable trifling. Let them tell us of a single day in which they have not broken that spiritual law laid down in the Sermon on the Mount. What! Never thought an unkind thought? Never had an unchaste look? Never said an uncharitable thing? Never coveted? Oh, that tenth commandment: how utterly it seems neglected! And yet, in God's eyes, it goes along with murder and adultery. Or let them tell us of a single hour in which they have not left undone something it was in their power to do; and this must be accounted for. They cannot do it; they are silent; and yet these things are written plainly in the Bible. Is it not clear, then, that they do not read the Scriptures—or neglect their precepts if they do, and so, at any rate, they are not doing their best?
Some tell us that they hope sincerity will carry them safe through their trial. They may not perhaps have quite clear views—but still they have always meant well, and so they hope to be accepted. I cannot find there is any place for them in heaven. I read in the book of Kings that the priests of Baal called on their God for half a day, and cut themselves after their manner with knives, until the blood gushed out upon them. That was sincerity at any rate, and yet, a few hours after, Elijah commanded them to be put to death as souldestroying idolaters. I read that Paul himself, before conversion, was zealous toward God: he thought within himself he ought to do many things contrary to Jesus of Nazareth, and shut up many of the saints in prison, and was exceedingly mad against them. Here was sincerity and earnestness; and yet we find him saying, when his eyes were opened: "I was a blasphemer and a persecutor, and injurious. . . . I am the least of the apostles, the chief of sinners . . . . I am not fit to be called an apostle, because I persecuted the Church of God." And so it seems a man may be in earnest, and yet going towards the eternal place of torment.
Lastly, some tell us that they go through all the forms and ordinances of religion, and build their claim to righteousness on that. "Has not God commanded us," they say, "to honor His word, His house, His ministers, His sacraments?" All this we do, and surely He will accept us. I cannot find it written. But I do remember that the Jews had ceremonies and observances in abundance; and I have found many passages which seem to show that men may pay attention to these things, and yet be abominable in the sight of God. Hear the judgment of Samuel: "Has the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry."
Listen to the voice of Isaiah—Hear the word of the Lord, you rulers of Sodom! Listen to the instruction of our God, you people of Gomorrah! "What are all your sacrifices to Me?" asks the Lord. "I have had enough of burnt offerings and rams and the fat of well-fed cattle; I have no desire for the blood of bulls, lambs, or male goats. When you come to appear before Me, who requires this from you— this trampling of My courts? Stop bringing useless offerings. I despise your incense. New Moons and Sabbaths, and the calling of solemn assemblies—I cannot stand iniquity with a festival. I hate your New Moons and prescribed festivals. They have become a burden to Me; I am tired of putting up with them. When you lift up your hands in prayer, I will refuse to look at you; even if you offer countless prayers, I will not listen. Your hands are covered with blood. "Wash yourselves. Cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil." (Isaiah 1:10-16)
"I spoke not to your fathers," says the Lord by Jeremiah, "concerning burnt offerings or sacrifices: but this thing commanded I them, saying, Obey my voice, and I will be your God, and you shall be my people: and walk you in all the ways that I have commanded you, that it may be well with you."
I trust it will not seem to you unprofitable to have taken up so much time in exposing these delusions. In one way it is very useful. They all show that conscience tells every man he must have something wherewith to appear before God. Now, I wish to show you plainly that we have no perfect righteousness of our own; the doctrine may seem hard and disagreeable, and yet there are few who do not allow it at one important period in their lives, if they never did before. I mean the hour of death. Mark then how anxious almost everyone becomes, whom God permits to keep possession of his senses. The judgment day appears then in its true light. Man feels naked and empty. He knows he is about to be asked that solemn question, "What have you to say, why you should not perish for this long list of sins?" and if he has not furnished himself with the only answer that can be given, the view before his eyes cannot possibly look anything else than dreary, black, and hopeless. Ask those who have been brought to death's door by sickness, whether this be not true, and they will tell you.
In short, both Scripture and your own experience prove most fully that nothing we can do will stand God's holy and just examination. Our repentance, good works and services, all necessary and useful in themselves, are so tainted, so infected and imperfect, that they cannot justify us. We have no righteousness of our own, and therefore by ourselves we cannot be saved. "We are all as an unclean thing," says Isaiah, "and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away."
III. "But what are we to do?" perhaps you will ask. "You seem to have shut us up without hope. You told us first that we must have a perfect righteousness; and now you have told us further that we have no righteousness of our own. What are we to do? Which way are we to turn? What would you have us say? To whom are we to look?" Praised be God, beloved, I am not obliged to leave you here. I will not lead you into the wilderness and terrify you, and then point out no path towards the heavenly Canaan. I promised in the third place to tell you how God can be a just God—and yet show mercy and justify the most ungodly? And this is all contained in the words of my text, "The Lord" must be "our righteousness."
I show you here a mystery of wisdom and of love. The Lord Jesus Christ has done what we ought to have done—and suffered what we ought to have suffered. He has taken our place and become our substitute both in life and death, and all for the sake of miserable, corrupt, ungrateful beings like ourselves. Oh, is not His name then rightly called, "The Lord our Righteousness"?
Beloved, I ought to dwell upon this point. It is so highly important to have a clear view of it, and Satan does so much to prevent your seeing it distinctly, that I must try to unfold it before your eyes, that all of you may be able to understand what a minister means when he urges you to trust in the Lord Jesus as your righteousness.
Consider now: there were two things to be done before guilty man could be saved. The law was to be fulfilled, for we had all come short of it; justice was to be satisfied, for we had all deserved punishment. And how was this effected? Hearken! The Lord Jesus Christ, pitying our lost estate, covenanted and engaged to become our surety and substitute; and when the fullness of time was come, He left the bosom of His Father and took upon Him the form of a servant here on earth, being born of the Virgin Mary. In that form, by a sinless obedience to the whole law, He wrought out and brought in a perfect and everlasting righteousness. And this He is both willing and ready to bestow on all who will put their trust in Him. And more than this: to complete the mighty work, He consented to offer up Himself in our place as a victim to the wrath of God, to suffer instead of us, to bear that punishment which we had deserved—and this He did by dying on the cross. It was there He satisfied the claims of justice. It was there He paid the heavy debt written against our names. It was there that God the Father laid upon Him the iniquity of us all, and made His soul a sacrifice for sin. It was there that He redeemed us from the curse of the law, being made a curse for us. Here, then, you see the plan of salvation which is offered to all the world. The believing sinner's guilt is taken away and laid upon Christ, for He has bore our transgressions. And all the merit of Christ's life and death, and all the value of His sufferings, are then made over to the sinner.
But see how great and glorious is this exchange between Jesus and our souls: the Father sees us now as members of His dear Son, in whom He is well pleased; He deals with us as if we had never sinned, as if we had ourselves fulfilled all righteousness; He looks on us as one with Christ, and acknowledges us as dear children and heirs of eternal glory. Do I say more than Scripture warrants? I think not. Listen to Paul: "God has made Him to be sin for us who knew no sin; that we might be made the righteousness of God in Him." Are not these words strong? But so it is. "Christ was accounted as a sinner, and therefore punished for us. We are accounted as righteous, and therefore glorified in Him. He was accounted as a sinner, and therefore He was condemned. We are accounted as righteous in Him, and therefore justified." (Beveridge) God's law has been satisfied, and now we may be saved. Sin has been punished, and now sinners may go free. God has shown Himself a just God, and yet He can be the Savior of guilty men.
Beloved, are not these things wonderful? Are not these glad tidings to the laboring and heavy laden? The Lord Himself is our righteousness. Who is there among you that is groaning under the burden of sin, trembling under a sense of innumerable transgressions? Fear not—but come to Jesus; He has paid your debt in full; believe, and you shall be free. Who is there among you that is tried with manifold temptations—slipping, stumbling, walking in darkness and seeing no light, and often ready to say with David, "I shall one day perish!" Fear not—but look to Jesus; He has secured your entrance into heaven; He has fought and won the battle for you. The Lord is our righteousness. This shall be our defense and plea— when earth and its works are burned up, and the trumpet shall sound, and the dead shall be raised incorruptible, and the Chief Shepherd shall appear to judge the sons of men.
Who shall lay anything then to the charge of those who have laid hold on Christ? Shall anyone presume to say they have not done everything required? The Lord, we will answer, is our righteousness; He is our substitute; we have done nothing—but He has done everything; He is our all in all. And who is he that can condemn us? shall death or hell or Satan lay a finger on us, and dare to say that justice has not been satisfied? The Lord, we will answer, is our righteousness; we have indeed sinned—but Christ has suffered; we have deserved wrath—but Jesus has died and shed His blood to make atonement in our stead. "Blessed," says holy David, "is the man to whom the Lord will not impute sin." "I will greatly rejoice in the Lord," says Isaiah; "my soul shall be joyful in my God; for He has clothed me with the garments of salvation. He has covered me with the robe of righteousness—as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels."
Now, I have preached to very little purpose, beloved, if you do not this very morning ask yourselves, "Is the Lord my righteousness—or is He not?" Remember this mighty gift is offered unto all—but it is only placed upon those who believe. "Faith is the only hand which puts on Christ to justification. Christ is the only garment which can cover your defiled nature, and present you blameless in the sight of God. Without this faith it is clear you have neither part nor portion in this righteousness." (Hooker) I know not that I can put into your heads a more important inquiry; and yet, I sadly fear too many of you will not think I am in earnest—or else you will suppose the question may be useful to your neighbors—but not so very necessary for yourself.
Indeed, I am persuaded there are many people in every congregation who flatter themselves they are in a kind of middle path. They do not, to be sure, pretend they are in the number of the godly people— but they would be very sorry to be thought ungodly. They have a great respect for religion, and some time or other they intend to take it up more seriously—perhaps when they are married and have a home of their own (so the young say)—or when they have not so many cares or so much trouble about their families and their relations—or when they get on in years (so the middle-aged say)—or by-and-by—or when they become ill (so the old and grey-headed say). But in the meantime, they live on and move forward in a comfortable state of mind, take all the promises of God and all the smooth parts of a sermon to themselves, and leave the addresses to the unconverted and the careless for others.
But, once for all, I say to such people—your middle path seems right in your own eyes—but I have searched the Scriptures, and I cannot find it. I cannot meet with more than two descriptions of character: I read of a broad way, and I read of a narrow way; I read of converted men, and unconverted men; I read of heaven, and I read of hell; I read of those who are in Christ, and I read of those who are not in Christ. But nowhere can I find that road in which you put your trust —and I do not hesitate to say you will find it in the end to be nothing better than a piece of that broad way that leads to destruction. Think not I wish to hurt your feelings—but I do wish to awaken you, to convince you of the folly of this sleepy, half-and-half religion, and to show you the necessity of being decided and in earnest on the side of Christ, if you would not be lost forever.
I say this much by way of warning, and I now repeat to every man, woman and child here present, the plain question: "Is the Lord your righteousness—or is He not?" I know that there are here, two parties. One would reply, if honest, "I fear He is not"; and the other would answer, "I trust He is." I purpose, therefore, to conclude this sermon by a few words to each of these two classes.
First, then, I shall offer some counsel to those among you who say: "The Lord Jesus is, we trust, our righteousness." I say then, and I think it safe to do so—You have made a good profession. But I would have you daily search and see that you are not deceiving yourselves. See that your tongue does not lay claim to more than your heart has received and knows of; see that your life and lips are thoroughly agreed. Show all the world that He in whom you trust is your example no less than your righteousness; and while you wait for His second appearing endeavor daily to become more like Him. Study to be holy, even as He who has called you and washed you in His own blood is holy. Let not the righteousness of the Lord be evil-spoken of through you; let not Jesus be wounded in the house of His friends. Think of His love; let that constrain you to obedience—having much forgiven, love much. Beware that you give the Lord's enemies no occasion to blaspheme. They are watching you much; you cannot be hidden. Be always saying to yourself, "What shall I do, and how shall I behave, to show my gratitude to Him who has carried my sins and given me His righteousness?"
But know you for a certainty, if the world says "What do these people do, more than others?" if those who live with you cannot take knowledge of you that you are much with Jesus; if you have no fruit to show of any sort; if you are not habitually and daily sober, just, holy, temperate, humble, meek, loving, watchful, fervent in spirit, serving the Lord, hungering and thirsting after righteousness; if you have none of these things, you are little better than sounding brass and a tinkling cymbal, you are ruining your own soul, and in the day of judgment you will plead in vain the name of Jesus. The Lord will say, "I know you not; you never really came to me; I cannot see my seal upon your forehead, of which my servant Paul spake—Let everyone who names the name of Christ depart from iniquity." "There shall be weeping and gnashing of teeth."
It only remains now to speak to all among you who cannot say "The Lord is my righteousness." Indeed, beloved, I am distressed for your condition. I cannot understand, I never can, what arguments you use to quench the striving of God's Spirit, to stop the piercings of your own conscience. In truth, I do suspect you never argue, you never reason; you shut your eyes and try to forget your own perishing souls. But don't you know that verse of the Bible which declares "the wicked shall be turned into hell, and all those who forget God,"—not ridicule—or insult—but simply all who forget. And don't you know the verse "How shall we escape if we neglect so great salvation?" It does not say abuse—or disbelieve—or deny—but simply "neglect," and this, I fear, is a charge you cannot turn aside.
Oh, think of death—it may be near at hand. Your careless indifference will alter then—but without Christ you will find a sting in that hour which no power of your own will ever remove. Think of eternity in hell—no merry companions, no comfortable gossiping, no noisy revelling at night, nothing but unchanging misery, unceasing torment, and unutterable woe. Think of your judgment— your name will be called in turn, and you will stand in the sight of assembled millions—ministers, father, mother, wife, children, relations, all will see you—you will have to give account of your actions, and you know that you will be condemned. But who will then pass sentence? Not an angel, not even God the Father—but the Lord Himself (Oh! cutting and heartrending thought)—the Lord Jesus, whose blood and righteousness you now refuse, will pronounce your condemnation.
These things perhaps sound dreadful; perhaps they may be treated with ridicule—but the day is at hand which will bring everyone to their senses, and make everybody sober—and you will then find that they are true. Knowing, therefore, the terrors of the Lord, let me persuade you to close with the gracious invitation of your Savior, and never rest until you can say from your hearts, "The Lord is my righteousness."
I know not anything that should prevent your salvation if you are willing and obedient. I cannot see in what respect your happiness on earth would be diminished. You are discontented with yourself, and I offer in the name of Christ—joy, pardon, and peace. You are poor, and I offer unsearchable riches. You are naked, and I offer you a spotless robe in which you shall sit down at the marriage supper of the Lamb, and never be cast you out.
But mark, I will not promise you anything beyond today. "Now is the accepted time." Thus far I can go—but one step further I cannot proceed upon sure ground. If you reject the counsel of God now, I cannot promise even the youngest of you another opportunity. Before tomorrow your 'long home' may be fixed unalterably; tomorrow death may interfere—or Jesus may return to judgment, and it would be too late.
Go home, then, if you value your soul—and turn the words of the text into a prayer, and entreat the Lord to receive you and become your righteousness.
Even so, Lord Jesus, come quickly into every heart. Amen and Amen.
I Have Something to Say to You
by J. C. Ryle
Jesus answered him, "Simon, I have something to say to you." Luke 7:40
Reader, I do not know who you are. I know not whether you are old or young, rich or poor, learned or unlearned. I only know that you are a child of Adam, and have a soul to be lost or saved. And therefore I say, "hear me! I have somewhat to say unto you!" Reader, I have four things to say, and they shall soon be said. The Lord make them words in season to your soul.
I. Firstly, I have a word of WISHES AND DESIRES for every one into whose hands these pages may fall. I tell you it is my heart's desire and prayer to God for you, that you may be saved. I want you to be convinced of your sinfulness in the sight of God, to feel your need of a Savior, to know Christ by faith, and to have eternal life in Him. I wish you to be one who knows his own lost condition by nature, his own corruption, guilt, and danger of eternal ruin, his need of a righteousness far better than his own, wherein to appear before God at the day of judgment. I wish you to be one who actually applies to Christ for peace, and casts the burden of his soul upon Him, who believes on Him for forgiveness, who trusts Him for deliverance from all transgression, and forsaking all other hopes and confidence, draws from Him all his comfort and strength. I wish you to be one who lives by faith, stands by faith, walks by faith, who receives with the heart that grand truth, "He who believes on Jesus is not condemned," and rests securely upon it. This faith is the only principle that produces inward peace and real holiness. This is the faith that sanctifies a man, "that purifies the heart, that overcomes the world, that works by love, that brings forth fruit. He who has this faith is born of God and an heir of glory. He who has it not, is not of God, knows little of true vital Christianity now, and will be lost forever hereafter.
Reader, my best desire is that you may be a new creature in Christ Jesus—led by the spirit of God—conformed to your Master's likeness, and not unto the world—loving, much, because much forgiven— having communion with the Father and the Son—one with Christ and Christ in you. Then I should feel that you were safe—safe, though the Lord should come in glory, and heaven and earth be dissolved, and the elements molt with fervent heat—safe, because ready for every condition. Judge for yourself, can I feel that for all who profess and call themselves Christians? Then I should feel that you were truly happy; happy, because the springs of your happiness would be in heaven and never dry—happy, because your peace would be that blessed peace which the world can neither give nor take away. Judge for yourself, can I feel that for all who profess and call themselves Christians? Reader, I make no secret of my wishes, whatever you may think of them. God is my witness, these are my wishes, these are my desires for everybody.
II. Secondly, I have a word of SORROWFUL WARNING for some into whose hands these pages will fall. Some of you know in your own hearts and consciences—though I could say it weeping— you know well, that you are not walking with God. You, to whom I now speak, know well that God's ways are not your ways—that although you profess and call yourselves Christians, your hearts are not right in His sight. You have no heart-felt hatred for sin. You have no heart-felt love for God's commandments. You have no delight in God's word. You have no pleasure in the company of His people. His day is a weariness to you. His service is a burden. His ordinances are not precious to your soul. Your first and best thoughts are given to the life that now is—you spend but the wreck and remnant of them on the life to come. Your treasure is on earth and not in heaven. Your affections are set on things below, and not on things above. Your friendship is with the world, and not with God. Oh! reader, what has the Lord God done to you that you should treat Him in this fashion? What can the world do for you, that you should love it better than Christ? Would the world die for you? No! but Jesus did. Can the world put away your sins? No! Jesus alone can. Does the world give true peace in this life? No! but Jesus does. Will the world give comfort in death? No! but Jesus will. Can the world help you in the day of judgment? No! No! none can help you then but Christ!
Reader, what will you do when God rises up, except you alter? when He visits, what will you answer Him, except you change? Do you not know that whatever a man sows he shall also reap? He that sows to the flesh, shall of the flesh reap corruption; He only that sows to the Spirit, shall of the Spirit reap life eternal. The world you think so much of now passes away. He only that does the will of God abides forever. But God, our Savior, still loves you. God is not willing that any one should perish. He sends you by my mouth a message of peace this day. Turn from the broad way and come unto Christ while there is yet time. Turn before the fountain is sealed, now open for sin and uncleanness—before the Father's house is closed forever, and not one more allowed to enter—before the Spirit and the Bride cease to invite. Be wise, repent, return, and come.
Reader, you cannot prevent my grieving over you, although you maybe at ease yourself. God; is my witness, this day I have given you a warning!
III. Thirdly, I have a word of QUICKENING for all true believers, into whose hands this tract may fall. Believing reader, I trust I may say of you, you love the Lord Jesus Christ in sincerity. Know then that I want you to be a bright and shining light to those around you. I want you to be such a plain epistle of Christ, that all may read something of God on the face of your conversation. I want you so to live that all may see that you are one of the people of Jesus, and thus to glorify your Father which is in heaven. Alas! I say it with shame, we many of us bring little glory to the Lord who bought us; we are far from walking worthy of our vocation. How weak is our faith! How fleeting our sorrow for sin! How faint our self-denial! How soon spent our patience! How thin and thread-bare our humility! How formal our prayers! How cold our love!
We are called God's witnesses, but truly our witness is often little better than silence—it is but an uncertain sound. We are called the light of the world, but we are—many of us—poor, glimmering sparks, that can only just be seen. We are called the salt of the earth, but we scarcely do anything to make our savor felt and known. We are called pilgrims and strangers, but those who observe us might sometimes think this world was our only home. Often, too often, we prove to be one thing in name, and another in reality—high in our professions, but low in our practice—giants in our resolutions, but infants in our actions—angels and spiritual in our talking, heathen, or little better, in our doing—goodly, like Naphtali, in our words—unstable, like Reuben, in our works. Oh! believing reader, these things ought not so to be.
We must not be content with a low measure of holiness. We must not rest satisfied with a little sanctification. We must not think it is enough, because we have attained a small degree of grace, and are just one step better than the world. No! indeed, we must go forward from strength to strength. We must shine more and more unto the perfect day. We must strive to bear much fruit. Christ did not give Himself to us that we should be a sleeping generation—trees that grow not—always standing still. He would have us be 'a peculiar people, zealous of good works—valiant for the truth—fervent in spirit —living not unto ourselves, but unto Him. Freely saved, we should freely and willingly labor. Freely forgiven, we should freely and cheerfully work. Freely redeemed from more than Egyptian bondage, we should count it a pleasure and a privilege to serve the Lord. Our lives should be books of evidences. Our acts should tell out whose we are. "You are my friends," said Jesus, "if you do whatever I command you."
Brother or sister, what are you doing in the world? Where is the proof of your growth in grace? Are you awake, or are you asleep? Are there no tempers you might keep under more strictly? Is there no sort of besetting sin you are shamefully sparing? Is there no time you might employ more usefully? Is there no kind of selfishness you are secretly indulging? Is there no good you have the means of doing, and leave undone? Are there no daily habits you might alter for the better? Are there no spots upon your spiritual garments which you never seek to have washed out? Are there no friends and relations you are letting alone in their sins? Oh! that you may deal more honestly with yourself than you have done hitherto! The Lord is at hand.
Brother or sister, look within. Take heed lest a deceitful heart, and an ensnaring world, and a busy devil, turn you out of the way. Study a tender conscience. Beware of indolence under the cloak of false humility. Make not the old Adam, and the devil, an excuse for little sins. Let the least things of your daily life be done well—like the shekel of the sanctuary, let them be good measure—let them be even more than full weight. Remember the Apostle's advice, "Watch, stand fast in the faith, be courageous like men, be strong." (1 Cor. xvi. 13.) Those who follow the Lord fully are those that follow Him most comfortably. Be zealous though the world may sleep. Brother or sister, I give you this word of quickening in love. I would not have you be the least in the kingdom of heaven. I would not like you to be the palest and dimmest among the stars in glory. I want you not only to be scarcely saved, and so as by fire, but to receive a full reward. Then lay these things well to heart.
IV. Fourthly, I have words of ADVICE for every one that desires to be a real Christian. One part of my advice is this—"Search the Scriptures." They only are able to make you wise unto salvation, through faith which is in Christ Jesus. They are the truth of God. They must be fulfilled. They cannot be broken. And yet they are the book which many have, and very few read. Reader, beware lest an unread Bible be an awful witness against you at tho last day. If you would have your soul saved, read the Bible. If you would not be always wavering and carried about by every wind of doctrine, read the Bible. Read it regularly. Read it all. Be a Bible-reading Christian, whatever the world may say. Make time for this, whatever others may do. Remember my advice. If you would not lose your own soul, read the Bible.
Another piece of advice is this—"Pray without ceasing." Prayer is the only way by which man can approach God. Prayer is the only messenger we can send to tell God what we want; and if we would have good things for our souls, we must ask for them. Prayer opens the treasuries of God's mercies like a key; if we ask, we shall receive. Prayer is the means that every one can use if he will—and yet for all this many people never pray.
Reader, beware lest your neglect of prayer should prove your condemnation. If Jesus is to save you, you must pray. If your sins are to be forgiven, you must pray. If the spirit is to dwell in your heart, you must pray. If you are to have strength against sin, you must pray. If you are to dwell with God in heaven, your heart must talk with God upon earth by prayer. Oh! do not be a prayerless Christian, whatever others may think right. Begin to pray this day if you never prayed before. Remember if you and I are to meet each other with joy at Christ's appearing, you must pray.
Another piece of advice is this—"Attend regularly on the means of grace." Go to some place of worship where the Gospel is preached. Faith comes by hearing. Those who never hear are never likely to believe the Gospel. Reader, beware lest you are ruined forever by neglecting the means which God has appointed for your salvation. Alas! it does not need to be a murderer, or an adulterer, or a thief, or a liar, in order to be in the way to hell. You have only to sit still, to do nothing, to profane the Sabbath, to refuse to listen to instruction, and in hell you will find yourself at last. Oh! do not let this be your end. Draw near to God and He will draw near to you. Walk in the road where Jesus loves to walk, and who can tell but He will one day make you one of His believing people.
Reader, I commend these things to your special notice. I know they are worth thinking over. The Lord grant if you never thought of them before, that you may go on thinking, thinking, thinking about them until your soul is saved. The Lord grant, if you have thought of them, that you may think of them more and more every year you live. The more you think of them the happier you will be.
I remain, your affectionate friend, J. C. Ryle
Give Yourself Wholly to Them
by J. C. Ryle, 1859
"Give yourself wholly to them." 1 Timothy 4:15
When the Apostle says, "Give yourself wholly to these things," he seems to look at the "things" of which he had been speaking in the preceding verses, beginning with the words, "Set an example for the believers in speech, in life, in love, in faith and in purity." We have here a target set before the ministers of the New Testament, at which we are all to aim—and of which we must all feel we fall short. Yet it is an old saying, "He who aims high is the most likely to strike high; and he who shoots at the moon will shoot further than the man who shoots at the bush."
The Apostle appears to me to suggest that the minister must be a man of one thing: to use his own words, a "man of God." We hear of men of business, and men of pleasure, and men of science. The aim of the minister should be, to be "a man of God;" or to employ a phrase used in some countries, to be "Jesus Christ's man." This should be the aim which we should place before us; we should seek to be "every inch the minister of Jesus Christ." We should aim to be the same men at all times, in all positions, and places; not on Sunday only, but on week days also; not merely in the pulpit, but everywhere —in our living rooms, and in the house of the poor man.
There are those, of whom their congregations have said, that when they were in the pulpit—they were so good, that never wished them to come out; and when they went out of the pulpit—they were so bsd, they never wished them to go in! May God give us all grace to take that to heart! May we seek so to live, so to preach, so to work, so