Front matter (continued, part 47)
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
to give ourselves wholly to the business of our calling, that this bitter remark may never be made about us.
Our profession is a very special one. Others have their seasons of relaxation, when they can completely lay aside their work. This can never be done by the faithful minister of Jesus Christ. Once put on, his office must never be put off. At home, abroad, relaxing, going to the sea side—he must always carry his business with him. A great lawyer could say of his official robes, "Lie there, Lord Chancellor." Such ought never to be the mind of the minister of Christ.
There are some things which the high demand of this text suggests, as needful to be followed after and practiced.
1. First, it demands ENTIRE DEVOTION to the great work to which we are ordained. When one was commanded by the Savior to follow Him, he replied, "Lord, first let me go and bury my father;" but then there came that solemn saying, "Let the dead bury their own dead, but you go and proclaim the kingdom of God." Still another said, "I will follow you, Lord; but first let me go back and say good-by to my family;" and to him there came the remarkable sentence, "No one who puts his hand to the plow and looks back, is fit for service in the kingdom of God." "Do not greet anyone on the road," was Christ's charge to the seventy disciples. Surely these Scriptural expressions teach us, that in all our dealings in our ministry, we must have a high standard. We must strive to be men of one thing—that thing being the work of Jesus Christ.
2. Secondly, it demands a thorough separation from the things of the WORLD. I hold it to be of the greatest importance to keep the ministerial office, so far as we can, distinct and separate from everything that is secular. I trust we shall hear every year of fewer and fewer ministers of the Gospel who are magistrates, and fewer and fewer ministers who take part in agricultural meetings, and win prizes for fat pigs, enormous bulls, and large crops of turnips. There is no apostolical succession in such occupations.
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