SOCIAL conduct. We ought not to be always paying social (continued)
Nor yet is this all. We should be separated from the pleasures of the world—as well as from its business. There are many innocent and indifferent amusements, for which the minister of Christ ought to have no time. He ought to say, "I have no time for these things! I am doing a great work—and I cannot come down!"
3. Thirdly, it demands a jealous watchfulness over our own SOCIAL conduct. We ought not to be always paying social functions, and dining out, as others do. It will not do to say, that our Lord went to a marriage feast, and sat at supper in the Pharisee's house, and therefore we may do the same. I only reply—Let us go in His spirit, with His faithfulness and boldness, to say a word in season, and to give the conversation a profitable turn—and then we may go with safety! Unless we do this, we should be careful where we go, with whom we sit down, and where we spend our evenings.
There was a quaint saying of John Wesley to his ministers, which contains the germ of much truth. "Don't aim at being thought gentlemen; you have no more to do with being gentlemen, than with being masters at dancing." Our aim should be not to be regarded as agreeable persons at the dinner table—but to be known everywhere as faithful, consistent ministers of Jesus Christ!
4. Fourthly, it demands a diligent redemption of TIME. We should give attention to reading, every day that we live. We should strive to bring all our reading to bear on our work. We ought to keep our eyes open continually, and be ever picking up ideas for our sermons—as we travel by the way, as we sit by the fireside, as we are standing on the platform at the railway station. We should be keeping in our mind's eye our Master's business—observing, noting, looking out, gathering up something that will throw fresh light on our work, and enable us to put the truth in a more striking way. He who looks out for something to learn will always be able to learn something.
Having suggested these things, I will next proceed to ask, What will be the CONSEQUENCE of our giving ourselves wholly to these things? Remember, we shall not receive the praise of men. We shall be thought extreme, and ascetic, and over-righteous. Those who want to serve God and serve money at the same time, will think our standard too high, our practice too stringent. They will say, that we are going too far and too fast for a world such as that in which we live. May we never care what men say of us, so long as we walk in the light of God's Word! May we strive and pray to be wholly independent of, and indifferent to man's opinion, so long as we please God! May we remember the woe pronounced by our Master, when He said, "Woe to you when all men speak well of you," and the words of Paul, "If I were still trying to please men, I would not be a servant of Christ."
Though by "giving ourselves wholly to these things" we shall not win the praise of men—we shall attain the far more important end of usefulness to souls. I completely acknowledge the doctrine of the sovereignty of God in the salvation of sinners. I acknowledge that those who preach best, and live nearest to God, have not always been honored in their lives to the saving of many souls. But still, the man who is most entirely and wholly Jesus Christ's man—a man of one thing, who lives Sunday and weekday, everywhere, at home and abroad, as a man whose single endeavor is to give himself to the work of Jesus Christ—this is the man, this is the minister, who will generally, in the long run, do the most good.
The case of Mr. Simeon will apply here. You all know how he was persecuted when he began to testify for Christ, in Cambridge. You know how many there were who would not speak to him, how the finger of scorn was pointed at him continually. But we know how he went on persevering in the work, and how, when he died, all Cambridge came forth to give him honor, and how heads of houses, and fellows of colleges, and men who had scoffed at him while he lived, honored him at his death. They testified, that the life he had lived had had its effect, and that they had seen and known that God was with him.
I once saw in Dundee one who had known much of that godly man, Robert Murray McCheyne. She told me that those who read his letters and sermons had a very faint idea of what he was. She said to me, "If you have read all his works, you just know nothing at all about him. You must have seen the man, and heard him, and known him, and have been in company with him—to know what a man of God he was."
Furthermore, giving ourselves wholly to these things will bring happiness and peace to our consciences. I speak now among friends, and not among worldly people, where I should need to fence and guard and explain what I mean. I shall not be suspected of holding justification by works by those I see before me. I speak of such a clear conscience as the Apostle refers to. We trust we have a "clear conscience" (Hebrews 13:18). To have this clear conscience is clearly bound up with high aims, high motives, a high standard of ministerial life, and practice. I am quite sure, that the more we give ourselves wholly to the work of the ministry, the more inward happiness, the greater sense of the light of God's countenance, are we likely to enjoy.
The subject is a deeply humbling one. Who does not feel, "My weakness, my weakness! my unprofitableness! How far short I come of this high standard?" What reason have we, having received mercy, not to faint! What reason have we, having been spared by God's great patience, to abound in the work of the Lord, and to give ourselves wholly to our business! The great secret is—to be always looking to Jesus, and living a life of close communion with Him!
At Cambridge, the other day, I saw a picture of Henry Martyn, bequeathed by Mr. Simeon to the public library. A friend informed me that that picture used to hang in Mr. Simeon's room, and that when he was disposed to trifle in the work of the ministry, he used to stand before it and say, "It seems to say to me, Charles Simeon, don't trifle, don't trifle; Charles Simeon, remember whose you are, and whom you serve." And then the worthy man, in his own strange way, would bow respectfully, and say, "I will not trifle, I will not trifle; I will not forget."
May we, in conclusion, look to a far higher pattern than any man— Martyn, McCheyne, or any other. May we look to the Great Chief Shepherd, the great pattern, in whose steps we are to walk! May we abide in Him, and never trifle! May we hold on our way, looking to Jesus, keeping clear of the world, its pleasures, and its follies—caring nothing for the world's frowns, and not much moved by the world's smiles—looking forward to that day when the Great Shepherd shall give to all who have done His work, and preached His Gospel, a crown of glory that does not fade away! The more we have the mind of Christ, the more we shall understand what it is to "give ourselves wholly to these things."
Apostolic Fears
by J. C. Ryle
"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
The text which heads this page, contains one part of the experience of a very famous Christian. No servant of Christ perhaps has left such a mark for good on the world, as the Apostle Paul. When he was born, the whole Roman Empire, excepting one little corner, was sunk in the darkest heathenism; when he died the mighty fabric of heathenism was shaken to its very center and ready to fall. And none of the agents whom God used to produce this marvelous change did more than Saul of Tarsus, after his conversion. Yet even in the midst of his successes and usefulness we find him crying out, "I am afraid."
There is a melancholy ring about these words which demands our attention. They show a man of many cares and anxieties. He who supposes that Paul lived a life of ease, because he was a chosen Apostle, worked miracles, founded Churches, and wrote inspired Epistles—has yet much to learn. Nothing can be more unlike the truth! The eleventh chapter of the second Epistle to the Corinthians tells a very different tale. It is a chapter which deserves attentive study. Partly from the opposition of the heathen philosophers and priests, whose craft was in danger—partly from the bitter hatred of his own unbelieving countrymen—partly from false or weak brethren —partly from his own thorn in the flesh—the great Apostle of the Gentiles was like his Master—"a man of sorrows, and familiar with suffering" (Isaiah 53:3).
But of all the burdens which Paul had to carry, none seems to have weighed him down so much as that to which he refers, when he writes to the Corinthians, "my concern for all the churches" (2 Corinthians 11:28). The scanty knowledge of many early Christians, their weak faith, their shallow experience, their dim hope, their low standard of holiness—all these things made them peculiarly liable to be led astray by false teachers, and to depart from the faith. Like little children, hardly able to walk, they required to be treated with immense patience. Like exotic plants in a hothouse, they had to be watched with incessant care. Can we doubt that they kept their Apostolic founder in a state of constant tender concern? Can we wonder that he says to the Colossians, "How much I am struggling for you," and to the Galatians, "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." "You foolish Galatians! Who has bewitched you?" (Colossians 2:1; Galatians 1:6; 3:1).
No attentive reader can study the Epistles without seeing this subject repeatedly cropping up. And the text I have placed at the head of this paper is a sample of what I mean: "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." That text contains three important lessons, which I wish to press on the attention of all my readers. I believe in my conscience they are lessons for the times.
I. First, the text shows us a spiritual "disease to which we are all susceptible, and which we ought to fear." That disease is corruption of our minds: "I am afraid your minds may somehow be led astray."
II. Secondly, the text shows us an "example which we ought to remember, as a beacon:" "Eve was deceived by the serpent's cunning."
III. Thirdly, the text shows us "a point about which we ought to be especially on our guard." That point is being led astray "from sincere and pure devotion to Christ."
The text is a deep mine, and is not without difficulty. But let us go down into it boldly, and we shall find it contains much precious metal.
I. First, then, there is "a spiritual disease, which we ought to fear:" "Minds that are led astray."
I take "Minds that are led astray" to mean injury of our minds by the reception of false and unscriptural doctrines in religion. And I believe the sense of the Apostle to be, "I am afraid that your minds would partake of erroneous and unsound views about Christianity. I am afraid that you should receive as truths, principles which are not the truth. I am afraid that you would depart from the faith once delivered to the saints, and embrace views which are intrinsically destructive of the Gospel of Christ."
The fear expressed by the Apostle is painfully instructive, and at first sight, may create surprise. Who would have thought that under the very eyes of Christ's own chosen disciples—while the blood of Calvary was hardly yet dry, while the age of miracles had not yet passed away —who would have thought that in a day like this there was any danger of Christians departing from the faith? Yet nothing is more certain than that "the secret power of lawlessness" began already to work before the Apostles were dead (2 Thessalonians 2:7). "Even now," says John, "Many antichrists have come" (1 John 2:18). And no fact in Church history is more clearly proved than this—that false doctrine has never ceased to be the plague of Christendom for the last eighteen centuries.
Looking forward with the eye of a prophet, Paul might well say "I am afraid:" "I am not only afraid of the corruption of your morals, but of your minds." The plain truth is that "false doctrine" has been the chosen device which Satan has employed in every age to stop the progress of the Gospel of Christ. Finding himself unable to prevent the Fountain of Life from being opened, he has labored incessantly to poison the streams which flow from it. If he could not destroy it, he has too often neutralized its usefulness by addition, subtraction, or substitution. In a word he has "led astray men's minds."
(a) False doctrine soon spread throughout the Early Church after the death of the Apostles, despite what some may wish to say of the Early Church's purity. Partly by strange teaching about the Trinity and the Person of Christ, partly by an absurd multiplication of newfangled rituals, partly by the introduction of monasticism and a man-made asceticism, the light of the Church was soon dimmed and its usefulness destroyed. Even in Augustine's time rituals grew to such a number that the state of the church was in a worse case concerning this matter than were the Jews. Here was the leading astray of men's minds.
(b) False doctrine in the middle ages so completely spread throughout the Church, that the truth as it is in Jesus was nearly buried or drowned. During the last three centuries before the Reformation, it is probable that very few Christians in Europe could have answered the question, "What must I do to be saved?" Popes and Cardinals, Archbishops and Bishops, Priests and Deacons, Monks and Nuns, were, with a few rare exceptions, steeped in ignorance and superstition. They were sunk into a deep sleep, from which they were only partially roused by the earthquake of the Reformation. Here, again, was the leading astray of men's minds.
(c) False doctrine, since the days of the Reformation, has continually been rising up again, and marring the work which the Reformers began. Neologianism in some districts of Europe, Socinianism in others, formalism and indifferentism in others, have withered blossoms which once promised to bear good fruit, and made Protestantism a mere barren form. Here, again, has been the "leading astray of the mind."
(d) False doctrine, even in our own day and under our own eyes, is eating out the heart of the Church and endangering her existence. One school of professors does not hesitate to avow its dislike to the principles of the Reformation, and travels over the sea and the land to Romanize the Establishment. Another school, with equal boldness, speaks lightly of inspiration, sneers at the very idea of a supernatural religion, and tries hard to cast overboard miracles as being useless extra weight. Another school proclaims liberty to every shade and form of religious opinion, and tells us that all teachers are equally deserving our confidence, however heterogeneous and contradictory their opinions—so long as they are only clever, earnest, and sincere. To each and all the same remark applies. They illustrate the "leading astray of men's minds." In the face of such facts as these, we may well remember the words of the Apostle in the text which heads the paper. Like him we have abundant cause to feel afraid. Never, I think, was there such need for English Christians to stand on their guard. Never was there such need for faithful ministers to proclaim a loud warning. "If the trumpet does not sound a clear call, who will get ready for battle?" (1 Corinthians 14:8).
I charge every loyal member of the Church to open his eyes to the peril in which his own Church stands, and to beware lest it is damaged through apathy and a morbid love of peace. Controversy is an odious thing; but there are days when it is a positive element. Peace is an excellent thing; but, like gold, it may be gotten too dear. Unity is a mighty blessing; but it is worthless if it is purchased at the cost of truth. Once more I say, Open your eyes and be on your guard!
The nation that rests satisfied with its commercial prosperity, and neglects its national defenses, because they are troublesome or expensive, is likely to become a prey to the first Napoleon, who chooses to attack it. The Church which is "rich; and has acquired wealth," may think it, "does not need a thing," because of its antiquity, traditions, and endowments. It may cry "Peace, peace," and flatter itself that it sees no evil. But if it is not careful about the maintenance of sound doctrine among its ministers and members, it may be surprised someday when its light is taken away.
I denounce, from the bottom of my heart, despondency or cowardice at this crisis. All I say is, let us exercise a godly fear. I do not see the slightest necessity for forsaking the old ship, and giving it up for lost. Bad as things look inside our ark, they are not one bit better outside. But I do protest against that careless spirit of slumber which seems to seal the eyes of many Christians, and to blind them to the enormous peril in which we are placed by the rise and progress of false doctrine in these days. I protest against the common notion so often proclaimed by men in high places, that "unity" is of more importance than sound doctrine, and peace more valuable than truth. I call on every reader who really loves the Church to recognize the dangers of the times, and to do his duty, courageously and energetically, in resisting them by united action and by prayer. Let us not forget Paul's words, "Be on your guard; stand firm in the faith; be men of courage; be strong" (1 Corinthians 16:13).
Our noble Reformers bought the truth at the price of their own blood, and handed it down to us. Let us be careful that we do not cheaply sell it for some bread and stew, under the seeming names of unity and peace.
II. Secondly, the text shows us an "example we ought to remember, as a beacon:" "Eve was deceived by the serpent's cunning."
I need hardly remind my readers that Paul in this place refers to the story of the fall in the third chapter of Genesis, as a simple historical fact. He does not afford the least appearance to the modern notion that the book of Genesis is nothing more than a pleasing collection of myths and fables. He does not hint that there is no such being as the devil, and that there was not any literal eating of the forbidden fruit, and that it was not really in this way that sin entered into the world. On the contrary, he narrates the story of the third chapter of Genesis as a truthful history of a thing that really took place.
You should remember, also, that this reference does not stand alone. It is a noteworthy fact that several of the most remarkable histories and miracles of the Pentateuch are expressly mentioned in the New Testament, and always as historical facts. Cain and Abel, Noah's ark, the destruction of Sodom, Esau's selling his birthright, the destruction of the first-born in Egypt, the passage of the Red Sea, the brazen serpent, the manna, the water flowing from the rock, Balaam's donkey speaking—all these things are named by the writers of the New Testament, and named as matters of fact and not as fables. Let that never be forgotten.
Those who are fond of pouring contempt on Old Testament miracles, and making light of the authority of the Pentateuch, would do well to consider whether they know better than our Lord Jesus Christ and the Apostles. To my mind, to talk of Genesis as a collection of myths and fables, in the face of such a text of Scripture as we have before us in this paper, is unreasonable and profane. Was Paul mistaken or not, when he narrated the story of the temptation and the fall? If he was, he was a weak-minded naive person, and may have been mistaken on fifty other subjects. At this rate, that would be the end of all his authority as a writer! From such a monstrous conclusion we may well turn away with scorn. But it is well to remember that much infidelity begins with irreverent contempt of the Old Testament.
The point, after all, which the Apostle would have us mark in the history of Eve's fall, is the "cunning" with which the devil led her into sin. He did not tell her flatly that he wished to deceive her and do her harm. On the contrary, he told her that the thing forbidden was a thing that "was good for food and pleasing to the eye, and also desirable for gaining wisdom" (Genesis 3:6). He did not hesitate to assert that she could eat the forbidden fruit and yet "not die." He blinded her eyes to the sinfulness and danger of sin. He persuaded her to believe that to depart from God's plain command was for her benefit and not for her ruin. In short, "he deceived her by his cunningness."
Now this "cunningness," Paul tells us, is precisely what we have to fear in false doctrine. We are not to expect it to approach our minds in the garment of error, but in the form of truth. Counterfeit money would never become currency if it did not appear like the real thing. The wolf would seldom get into the fold, if he did not enter it in sheep's clothing. Catholicism and liberalism would do little harm if they went about the world under their true names. Satan is far too wise a general, to manage a campaign in such a fashion as this. He employs fine words and high-sounding phrases, such as "Catholicity, Apostolicity, Unity, Church order, sound Church views, Ecumenicalism, free thought, broad sense, kindly judgment, liberal interpretation of Scripture," and the like, and thus effects a lodging place in unwary minds. And this is precisely the "cunningness" which Paul refers to in the text.
We need not doubt that he had read his Master's solemn words in the Sermon on the mount: "Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ferocious wolves!" (Matthew 7:15). I ask your special attention to this point. Such is the naivety of many Christians in this day, that they actually expect false doctrine to look false, and will not understand that the very essence of its mischievousness, as a rule, is its resemblance to God's truth. A young Christian, for instance, brought up from his cradle to hear nothing but Evangelical teaching, is suddenly invited some day to hear a sermon preached by some eminent teacher of semi-Catholic, or semi-skeptical opinions. He goes into the church, expecting in his simplicity to hear nothing but heresy from the beginning to the end. To his amazement he hears a clever, eloquent sermon, containing a vast amount of truth, and only a few drops of error. Too often a violent reaction takes place in his unsuspicious mind. He begins to think his former teachers were narrow, and uncharitable, and his confidence in them is shaken, perhaps forever. Too often, it ends with his entire perversion, and at last he is enrolled in the ranks of the Legalist, Ritualists, or the liberals! And what is the history of the whole case? Why, a foolish forgetfulness of the lesson Paul puts forward in this text.
"As Eve was deceived by the serpent's cunning," so Satan charms unwary souls in the our century by approaching them under the garb of truth. I beg every reader of this paper to remember this part of my subject, and to stand on his guard. What is more common than to hear it said of some false teacher in this day, "He is so good, so devoted, so kind, so zealous, so laborious, so humble, so selfdenying, so charitable, so earnest, so fervent, so clever, so evidently sincere—there can be no danger and no harm in hearing him. Besides he preaches such a real Gospel: no one can preach a better sermon than he does sometimes! I never can and never will believe he is unsound." Who does not hear continually such talk as this? What discerning eye can fail to see that Christians expect unsound teachers to be open vendors of poison, and cannot realize that they often appear as "angels of light," and are far too wise to be always saying all they think, and showing their whole hand and mind. But so it is. Never was it so needful to remember the words, "Eve was deceived by the serpent's cunning."
I leave this part of my subject with the sorrowful remark that we have fallen upon times when suspicion on the subject of sound doctrine is not only a duty—but a virtue. It is not the avowed Pharisee and Sadducee that we have to fear, but the leaven of the Pharisees and Sadducees. It is the "show of wisdom" with which Ritualism is invested, that makes it so dangerous to many minds (Colossians 2:23). It seems so good, and fair, and zealous, and holy, and reverential, and devout, and kind, that it carries away many wellmeaning people like a flood. He who would be safe, must cultivate the spirit of a sentinel at a critical post. He must not mind being laughed at and ridiculed, as one who "has a keen nose for heresy." In days like these he must not be ashamed to suspect danger. And if anyone scoffs at him for doing so, he may well be content to reply, "Eve was deceived by the serpent's cunning."
III. The third and last lesson of the text remains yet to be considered. It shows us "a point about which we ought to be especially on our guard." That point is being led astray from "Sincere and pure devotion to Christ."
Now the expression before us is somewhat remarkable, and stands alone in the New Testament. One thing at any rate is abundantly clear: the words "sincere and pure" means that which is single and unmixed, in contradistinction to that which is mixed and double. Following out that idea, some have held that the expression means "singleness of affection towards Christ;" we are to fear lest we should divide our affections between Christ and any other. This is no doubt very good theology; but I question whether it is the true sense of the text. I prefer the opinion that the expression means the simple, unmixed, unadulterated, unaltered doctrine of Christ—the simple "truth as it is in Jesus," on all points—without addition, subtraction, or substitution. Departure from the simple genuine prescription of the Gospel, either by leaving out any part or adding any part, was the thing Paul would have the Corinthians especially to fear.
The expression is full of meaning, and seems especially written for our learning in these last days. We are to be ever jealously on our guard, lest we depart from and corrupt the simple Gospel which Christ once delivered to the saints.
The expression before us is exceedingly instructive. The principle it contains is of unspeakable importance. If we love our souls and would keep them in a healthy state, we must endeavor to adhere closely to the simple doctrine of Christ—in every jot, tittle, and particular. Once we add to it or take away anything from it, and we risk spoiling the Divine medicine, and may even turn it into poison. Let your ruling principle be, "No other doctrine but that of Christ, nothing less, and nothing more!" Lay firm hold on that principle, and never let it go. Write it on the tablet of your heart, and never forget it!
(1) Let us settle it, for example, firmly in our minds, that there is "no way of peace with God" but the simple way marked out by Christ. True rest of conscience and inward peace of soul will never come from anything but direct faith in Christ Himself and His finished work. Peace by confession to a priest, or bodily asceticism, or incessant attendance at Church services, or frequent reception of the Communion as a ritual—is a delusion and a snare! It is only by coming straight to Jesus Himself, laboring and heavy laden, and by believing, trusting communion with Him, that souls find rest. In this matter let us stand firm in "sincere and pure devotion to Christ."
(2) Let us settle it next in our minds that there is "no other priest" who can be in any way a mediator between yourself and God but Jesus Christ. He Himself has said, and His word shall not pass away, "No one comes to the Father—except through me" (John 14:6). No sinful child of Adam, whatever be his office, and however high his ecclesiastical title—can ever occupy Christ's place, or do what Christ alone is appointed to do. The priesthood is Christ's peculiar office, and it is one which He has never delegated to another. In this matter also let us stand firm in "sincere and pure devotion to Christ."
(3) Let us settle it next in our minds that there is "no sacrifice for sin" except the one sacrifice of Christ upon the cross. Do not listen for a moment to those who tell you that there is any sacrifice in the Lord's Supper, any repetition of Christ's offering on the cross, or any oblation of His body and blood, under the form of consecrated bread and wine. The one sacrifice for sins which Christ offered was a perfect and complete sacrifice, and it is nothing short of blasphemy to attempt to repeat it. "By one sacrifice he has made perfect forever, those who are being made holy" (Hebrews 10:14). In this matter also let us stand firm in the "sincere and pure devotion to Christ."
(4) Let us settle it next in our minds that there is "no other rule of faith, and judge of controversies," but that simple one to which Christ always referred—the written Word of God. Let no man disturb our souls by such vague expressions as "the voice of the Church, primitive antiquity, the judgment of the early Fathers," and the like tall talk. Let our only standard of truth be the Bible, God's Word written. "What does the Scripture say?" "What is written?" "To the law and to the testimony!" "Diligently study the Scriptures." (Romans 4:3; Luke 10:26; Isaiah 8:20; John 5:39). In this matter also let us stand firm in the "sincere and pure devotion to Christ."
(5) Let us settle it next in our minds that there are "no other means of grace" in the Church which have any binding authority, except those well known and simple ones which Christ and the Apostles have sanctioned. Let us regard with a jealous suspicion all ceremonies and forms of man's invention, when they are invested with such exaggerated importance as to thrust into the background God's own appointments. It is the invariable tendency of man's inventions, to supersede God's ordinances. Let us beware of making the Word of God of no effect, by human devices. In this matter also let us stand firm in the "sincere and pure devotion to Christ."
(6) Let us settle it next in our minds that "no teaching about the Ordinances" is sound, which gives them a power of which Christ says nothing. Let us beware of admitting that either baptism or the Lord's Supper can confer grace "ex opere opere operato," that is, by their mere outward administration, independently of the state of heart of those who receive them. Let us remember that the only proof that baptized people and communicants have grace—is the exhibition of grace in their lives. The fruits of the Spirit are the only evidences that we are born of the Spirit and one with Christ, and not the mere reception of the Ordinances. In this matter also let us stand firm in the "sincere and pure devotion to Christ."
(7) Let us settle it next in our minds that "no teaching about the Holy Spirit" is safe which cannot be reconciled with the simple teaching of Christ. They are not to be heard who assert that the Holy Spirit actually dwells in all baptized people, without exception, by virtue of their baptism, and that this grace within such people only needs to be "stirred up." The simple teaching of our Lord is, that He dwells only in those who are His believing disciples, and that "the world cannot accept him, because it neither sees him nor knows him" (John 14:17). His indwelling is the special privilege of Christ's people, and where He is—He will be seen. On this point also let us stand firm in the "sincere and pure devotion to Christ."
(8) Finally let us settle it in our minds that no teaching can be thoroughly sound, in which truth is not set forth in "the proportion of Christ and the Apostles." Let us beware of any teaching in which the main thing is an incessant exaltation of the Church, the ministry, or the ordinances, while such grand truths as repentance, faith, conversion, holiness, are comparatively left in a subordinate and inferior place. Place such teaching side by side with the teaching of the Gospels, Acts, and Epistles. Count up texts. Make a calculation. Mark how "comparatively" little is said in the New Testament about baptism, the Lord's Supper, the Church, and the ministry; and then judge for yourself what is the proportion of truth. In this matter also, I say once more, let us stand firm in the "sincere and pure devotion to Christ."
The simple doctrine and rule of Christ then—nothing added, nothing taken away, nothing substituted—this is the mark at which we ought to aim. This is the point from which departure ought to be dreaded. Can we improve on His teaching? Are we wiser than He? Can we suppose that He left anything of real vital importance unwritten, or liable to the vague reports of human traditions? Shall we take on ourselves to say that we can mend or change for the better any ordinance of His appointment? Can we doubt that in matters about which He is silent—we have need to act very cautiously, very gently, very moderately, and must beware of pressing them on those who do not see with our eyes? Above all we must beware of asserting anything to be needful to salvation of which Christ has said nothing at all? I only see one answer to such questions as these. We must beware of anything which has even the appearance of departure from the "sincere and pure devotion to Christ."
The plain truth is—that we cannot sufficiently exalt the Lord Jesus Christ as the great Head of the Church, and Lord of all ordinances, no less than as the Savior of sinners. I take it we all fail here. We do not realize how high and great and glorious a King the Son of God is, and what undivided loyalty we owe to One who has not delegated any of His offices, or given His glory to another. The solemn words which John Owen addressed to the House of Commons, in a sermon on the "Greatness of Christ," deserve to be remembered. I fear the House of Commons hears few such sermons in the present day.
Christ is the "Way"—men without Him are Cains, wanderers, vagabonds. He is the "Truth"—men without Him are liars, like the devil of old. He is the "Life"—men without Him are dead in trespasses and sins. He is the "Light"—men without Him are in darkness, and do not know where they go. He is the "Vine"—men that are not in Him are withered branches prepared for the fire. He is the "Rock"—men not built on Him are carried away with a flood. He is the "Alpha and Omega," the first and the last, the founder and finisher of our salvation. Oh, blessed Jesus, how much better it would be not to exist than to exist without You! Never to be born than not to die in You! A thousand hells is nothing compared to eternally without Jesus Christ!" This witness is true. If we can say Amen to the spirit of this passage—it will be well with our souls.
And now let me conclude this paper by offering a few parting words of COUNSEL to any one into whose hands it may fall. I offer them not as one who has any authority, but one who is affectionately desirous to do good to his brethren. I offer them especially to all Christians. And I offer them as counsels which I find helpful to my own soul, and as such I venture to think they will be helpful to others.
(1) In the first place, if we would be kept from falling into false doctrine, "let us arm our minds with a thorough knowledge of God's Word." Let us read our Bibles from beginning to end with daily diligence, and constant prayer for the teaching of the Holy Spirit, and so strive to become thoroughly familiar with their contents. Ignorance of the Bible is the root of all error, and a superficial acquaintance with it accounts for many of the sad perversions and defections of the present day. In a hurrying age of travel and communication, I am firmly persuaded that many Christians do not give time enough to private reading of the Scriptures. I believe seriously that English people knew their Bibles better two hundred years ago than they do now. The consequence is, that they are "tossed back and forth by the waves, and blown here and there by every wind of teaching," and fall an easy prey to the first clever teacher of error who tries to influence their minds. I entreat my readers to remember this counsel, and take heed to their ways.
It is as true now as ever, that the person who is versed in, or adheres strictly to, the text of the Bible, is the only good theologian, and that a familiarity with great Scriptures, is, as our Lord proved in the temptation, one of the best safeguards against error. Arm yourself then, with the sword of the Spirit—and let your hand become used to it. I am well aware that there is no royal road to Bible-knowledge. Without diligence and pains no one ever becomes "mighty in the Scriptures." "Justification," said Charles Simeon, with his characteristic quaintness, "is by faith, but knowledge of the Bible comes by works," But of one thing I am certain: there is no labor which will be so richly repaid as laborious regular daily study of God's Word.
(2) The second and last counsel which I venture to offer is this. "Let us make ourselves thoroughly acquainted with the history of the Reformation." My reason for offering this counsel is my firm conviction that this highly important part of history has of late years been undeservedly neglected. Thousands of Christians nowadays have a most inadequate notion of the amount of our debt to our martyred Reformers. They have no distinct conception of the state of darkness and superstition in which our fathers lived, and of the light and liberty which the Reformation brought in. And the consequence is that they see no great harm in the Roman Catholic movement of the present day, and have very indistinct ideas of the real nature and work of Catholicism. It is high time that a better state of things should begin.
Of one thing I am thoroughly convinced: a vast amount of the prevailing apathy about the Romanizing movement of the day may be traced up to gross ignorance, both of the true nature of Catholicism and of the Protestant Reformation. Ignorance, after all, is one of the best friends of false doctrine. More Scriptural light is one of the great needs of the day, even in our century. Thousands are led astray by Catholicism or infidelity, from sheer lack of reading and information. Once more I repeat, if men would only study with attention the Bible and the History of the Reformation, I should have little fear of their "minds being led astray from their sincere and pure devotion to Christ."
Gospel Treasures!
by J. C. Ryle
I am sure this paper will be read by some one who feels that his sins are not yet forgiven. Reader, are you that man?
My heart's desire and prayer to God is that you may seek forgiveness without delay. There is forgiveness in Jesus Christ for every one that is willing to receive it. There is every encouragement that your soul can need, to confess your sins and lay hold on this forgiveness this very day.
Reader, listen to me while I try to exhibit to you the treasure of Gospel forgiveness. I cannot describe its fullness as I ought. Its riches are indeed unsearchable (Eph. iii. 8). But if you will turn away from it you shall not be able to say in the day judgment, you did not at all know what it was.
Consider, then, for one thing, that the forgiveness set before you isa great and broad forgiveness. Hear what the Prince of Peace Himself declares: "All sins shall be forgiven unto the sons of men, and blasphemies with which soever they shall blaspheme" (Mark iii. 28); "Though your sins be as scarlet, they shall become as white as snow; though they be red like crimson, they shall be as wool" (Isaiah i. 18). Yes! though your trespasses be more in number than the hairs of your head, the stars in heaven, the leaves of the forest, the blades of grass, the grains of sand on the sea shore, still they can all be pardoned. As the waters of Noah's flood covered over and hid the tops of the highest hills, so can the blood of Jesus cover over and hide your mightiest sins. "His blood cleanses from all sin" (1 John i. 7). Though to you they seem written with the point of a diamond, they can all be effaced from the book of God's remembrance by that precious blood. Paul names a long list of abominations which the Corinthians had committed, and then says: "Such were some of you: but you are washed" (1 Cor. vi. 11).
Furthermore, it is a full and complete forgiveness. It is not like David's pardon to Absalom—a permission to return home, but not a full restoration to favor (2 Sam. xiv. 24). It is not, as some fancy, a mere letting off, and letting alone. It is a pardon so complete, that he who has it is reckoned as righteous as if he had never sinned at all. His iniquities are blotted out. They are removed from him as far as the east from the west (Psalm ciii. 12). There remains no condemnation for him. The Father sees him joined to Christ, and is well pleased. The Son beholds him clothed with His own righteousness, and says, "You are all fair, . . . there is no spot in you" (Cant. iv. 7). Blessed be God that it is so. I verily believe if the best of us all had only one blot left for himself to wipe out, he would miss eternal life. If the holiest child of Adam were in heaven all but his little finger, and to get in depended on himself, I am sure he would never enter the kingdom. If Noah, Daniel, and Job had had but one day's sin to wash away, they would never have been saved. Praised be God that in the matter of our pardon there is nothing left for man to do. Jesus does all, and man has only to hold out an empty hand and to receive.
Furthermore, it is a free and unconditional forgiveness. It is not burdened with an "if," like Solomon's pardon to Adonijah: "If he will show himself a worthy man (1 Kings i. 52). Nor yet are you obliged to carry a price in your hand, or bring a character with you to prove yourself deserving of mercy. Jesus requires but one character, and that is that you should feel yourself a sinful, bad man. He invites you to "buy wine and milk without money and without price," and declares, "Whoever will, let him take the water of life freely" (Isaiah lv. 1; Rev xxii. 17) Like David in the cave of Adullam, He receives everyone that feels in distress and a debtor, and rejects none (1 Sam. xxii. 2). Are you a sinner? Do you want a Savior? Then come to Jesus just as you are, and your soul shall live.
Again, it is an offered forgiveness. I have read of earthly kings who knew not how to show mercy—of Henry the Eighth of England, who spared neither man nor woman; of James the Fifth of Scotland, who would never show favor to a Douglas. The King of kings is not like them. He calls on man to come to Him, and be pardoned. "Unto you, O men, I call; and my voice is to the sons of men" (Prov. viii. 4). "Ho, every one that thists, come you to the waters" (Isaiah iv. 1) "If any man thirst, let him come unto Me and drink" (John vii. 37). "Come unto Me, all you that labor and are heavy laden, and I will give you rest" (Matt. xi. 28). Oh, reader, it ought to be a great comfort to you and me to hear of any pardon at all; but to hear Jesus Himself inviting us, to see Jesus Himself holding out His hand to us —the Savior seeking the sinner before the sinner seeks the Savior— this is encouragement, this is strong consolation indeed!
Again, it is a willing forgiveness. I have heard of pardons granted in reply to long entreaty, and wrung out by much importunity. King Edward the Third of England would not spare the citizens of Calais until they came to him with halters round their necks, and his own Queen interceded for them on her knees. But Jesus is "good and ready to forgive" (Psalm lxxxvi. 5). He delights in mercy (Micah vii.18) Judgment is His strange work. He is not willing that any should perish (2 Peter iii. 9). He would sincerely have all men saved, and come to the knowledge of the truth (1 Tim. ii. 4) He wept over unbelieving Jerusalem. "As I live;" He says, "I have no pleasure in the death of the wicked. Turn, turn, from your evil ways: why will you die?" (Ezek. xxxiii. 11). Ah, reader, you and I may well come boldly to the throne of grace! He who sits there is far more willing and ready to give mercy than you and I are to receive it.
Besides this, it is a tried forgiveness. Thousands and tens of thousands have sought for pardon at the mercy-seat of Christ, and not one has ever returned to say that he sought in vain; sinners of every name and nation—sinners of every sort and description, have knocked at the door of the fold, and none have ever been refused admission. Zaccheus the extortioner, Magdalene the harlot, Saul the persecutor, Peter the denier of his Lord, the Jews who crucified the Prince of Life, the idolatrous Athenians, the adulterous Corinthians, the ignorant Africans, the bloodthirsty New Zealanders—all have ventured their souls on Christ's promises of pardon, and none have ever found them fail. Ah, reader, if the way I set before you were a new and untraveled way, you might well feel faint-hearted! But it is not so. It is an old path. It is a path worn by the feet of many pilgrims, and a path in which the footsteps are all one way. The treasury of Christ's mercies has never been found empty. The well of living waters has never proved dry.
Beside this, it is a present forgiveness. All who believe in Jesus are at once justified from all things (Acts xiii. 38). The very day the younger son returned to his father's house he was clothed with the best robe, had the ring put on his hand, and shoes on his feet (Luke xv.). The very day Zaccheus received Jesus he heard these comfortable words "This day is salvation come to this house" (Luke xix. 9). The very day that David said, "I have sinned against the Lord," he was told by Nathan, "The Lord has also put away your sin" (2 Sam. xii. 13). The very day you first flee to Christ, your sins are all removed. Your pardon is not a thing far away, to be obtained only after many years. It is near at hand. It is close to you, within your reach, all ready to be bestowed. Believe, and that very moment it is your own. "He who believes is not condemned" (John iii. 18). It is not said, "he shall not be," or "will not be," but "is not." From the time of his believing, condemnation is gone. "He that believes has everlasting life" (John iii. 36). It is not said, "he shall have," or "will have," it is "has" It is his own as surely as if he was in heaven, though not so evidently so to his own eyes. Ah, reader, you must not think forgiveness will be nearer to a believer in the day of judgment than it was in the hour he first believed! His complete salvation from the power of sin is every year nearer and nearer to him; but as to his forgiveness and justification, it is a finished work from the very minute he first commits himself to Christ.
Last, and best of all, it is an everlasting forgiveness. It is not like Shimei's pardon, a pardon that may sometime be revoked and taken away (1 Kings ii. 9). Once justified you are justified forever. Once written down in the book of life, your name shall never be blotted out. The sins of God's children are said to be cast into the depths of the sea—to be sought for and not found—to be remembered no more —to be cast behind God's back (Mic. vii. 19; Jer. 1. 20; xxxi. 34; Isaiah xxxviii. 17). Some people fancy they may be justified one year and condemned another—children of adoption at one time and strangers by and by—heirs of the kingdom in the beginning of their days, and yet servants of the devil in their end. I cannot find this in the Bible. As the New Zealander told the Romish priest, "I do not see it in the Book." It seems to me to overturn the good news of the Gospel altogether, and to tear up its comforts by the roots. I believe the salvation Jesus offers is an everlasting salvation, and a pardon once sealed with His blood shall never be reversed.
Reader, I have set before you the nature of the forgiveness offered to you. I have told you but little of it, for my words are weaker than my will. The half of it remains untold. The greatness of it is far more than any report of mine. But I think I have said enough to show you it is worth the seeking, and I can wish you nothing better than that you may strive to make it your own.
Not Corrupting the Word
by J. C. Ryle, 1858
"Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men sent from God." 2 Corinthians 2:17
It is no light matter to speak to any assembly of immortal souls about the things of God. But the most serious of all responsibilities is, to speak to a gathering of ministers, such as that which I now see before me. The awful feeling will come across my mind, that one single word said wrong, sinking into some heart, and bearing fruit at some future time, in some pulpit, may lead to harm, of which we cannot know the extent. But there are occasions when true humility is to be seen, not so much in loud professions of our weakness, as in forgetting ourselves altogether. I desire to forget self at this time, in turning my attention to this portion of Scripture. If I say little about my own sense of insufficiency, do me the justice to believe, that it is not because I am not well aware of it.
The Greek expression, which we have translated, "peddle," either means a tradesman who does his business dishonestly, or a wine maker, who adulterates the wine which he offers for sale. Tyndale renders it, "We are not of those who chop and change the Word of God." Another version of the Bible says, "We are not as many, who adulterate the Word of God." In our margin we read, "We are not as many, who deal deceitfully with the Word of God."
In the construction of the sentence, the Holy Spirit has inspired Paul to use both the negative and the positive way of stating the truth. This mode of construction adds clearness and unmistakableness to the meaning of the words, and intensity and strength to the assertion, which they contain. It will be found, therefore, that there are contained in the text both negative and positive lessons for the instruction of the ministers of Christ. Some things we ought to avoid. Others we ought to follow.
The first of the negative lessons is, a plain warning against corrupting or dealing deceitfully with the Word of God. The