Hold Fast # 5

Hold Fast # 5

IV. In the next place, let me charge you to hold fast for great foundation-principles of Scripture: that forgiveness of sins is only given to man through the atoning death of Jesus Christ on the Cross.

This is a deep and solemn subject; but there is such an immense amount of strange doctrine floating in the air about it, that I dare not pass it over. It seems to me to lie so near the roots of the Gospel, that it is my duty not to be silent.

So far as I can understand, the theory of many appears to be - that it is the incarnation, rather than the sacrifice; the human nature that Christ took on Him rather than the death He died - which is intended to be the chief ground of hope for our souls. It seems  to be held that the blood which cleanses from all sin is not so much the life-blood which Christ shed when He died, as the blood of human nature of which He became a partaker when He was born into the world, and by partaking ennobled all Adam's race, and made salvation possible for fallen man.

As to the old doctrine that the blood which flowed on Calvary was the ransom paid for our souls and the price of redemption from the punishment due to our sins, it seems to be thrown aside by many like an obsolete dogma, unworthy of these latter days. Some even sneer at it as blood theology and tell us that Christ's death was only the death of a great martyr, and a grand example of perfect submission to God's will - but not a propitiation for sin.

Now I know not what some of you may think of the theory I have tried to delineate; but I must say plainly that I cannot for a moment admit that it is true, and will bear the test of calm examination. The subject is one about which I dare not call any one master.

I cannot reconcile the theory with scores of plain texts in the New Testament in which the forgiveness of sins, salvation, justification, reconciliation, redemption, deliverance from wrath to come, and peace with God - appear to be inseparably connected with the sufferings and death of Christ, and not with His life. Romans 5:10 means only Christ's life of intercession; and it is like Hebrews 7:25, which also refers to Christ's intercession. Revelation 5:9: "You were slain, and have redeemed us to God by Your blood".

I can not dwell longer on this solemn subject. If time permitted, I might remind you how the story of the Cross, and the blood has always been found the most effective weapon in the mission field all over the globe. If others are content to turn away from the old paths of redemption by blood and substitution, and to rest on a vague hope that, somehow or other, they will be saved by Christ's incarnation, I am not their judge. Give me rather for my faith the standing-place of the noble army of martyrs and the goodly company of reformers, namely, the blood and passion of Christ. I dare not launch forth into a world unknown on any other plank but this!

V. Let me charge you, in the next place, to hold fast sound and Scriptural views of the work of the Holy Spirit. Faith in the Holy Spirit, we must always remember, is as truly a part of Christianity as faith in Christ. Every child who repeats the Church Catechism is taught to say, "I learn to believe in God the Holy Spirit, who sanctifies me and all the elect people of God." Furthermore, the work of the Holy Spirit, though mysterious, will always be known by the fruits He produces in the character and conduct of those in whom He dwells. It is like light which can be seen, and fire which can be felt, and wind which causes noticeable results. Where there are no fruits of the Spirit, there is no presence of the Spirit. Those fruits, I need not tell you, are always the same, conviction of sin, true repentance, lively faith in Christ, and holiness of heart and life. 

Now I believe this kind of truth about the work of the Holy Spirit needs strongly to be pressed on congregations in the present day. I am afraid there are myriads of professing Christians throughout the land, who really know nothing about the Holy Spirit. They seem to think that as baptized members of a great ecclesiastical corporation, that they possess all the privileges of members. But of the work of the Spirit on their own individual hearts, of conversion, repentance, and faith - they know nothing at all. They are spiritually asleep and dead - and unless they awake are in great danger. To arouse such people to a sense of their unsatisfactory condition, to stir them to see that if the Holy Spirit indwells them, they ought to know something of Him by inward experience, and never rest until they feel this. This is work which I am convinced every clergyman ought to keep continually in view, and I entreat you to do so this day. Not only preach Christ - but take care that you also preach the Holy Spirit.

While we are thankful for the increase of public religion, we must never forget that, unless it is accompanied by private religion, it is of no real solid value, and may even produce most mischievous effects. Incessant running after sensational preachers, incessant attendance at hot, crowded meetings protracted to late hours; incessant craving after fresh excitement and highly-spiced pulpit novelties - all this kind of thing is calculated to produce a very unhealthy style of Christianity; and, in many cases, I am afraid, the end is utter ruin of soul. For, unhappily, those who make public religion everything, are often led away by mere temporary emotions, after some grand display of ecclesiastical oratory, into professing far more than they really feel. After this, they can only be kept up to the mark, which they imagine they have reached, by a constant succession of religious excitements. By and by, as with opium-eaters there comes a time when their dose loses its power, and a feeling of exhaustion and discontent begins to creep over their minds. Too often, I fear, the conclusion of the whole matter is a relapse into utter deadness and unbelief, and a complete return to the world. And all results from having nothing but a public religion! Oh that people would remember that it was not the wind, or the fire, or the earthquake, which showed Elijah the presence of God - but the still small voice" (1 Kings 19:12).

I desire to lift up a warning voice on this subject. I want to see no decrease of public religion, remember; but I do want to promote an increase of that religion which is private between each man and his God, and that religion which is most beautifully exhibited at home. I want to see more attention paid to those passive graces which are the truest evidence of the work of the Spirit. To be religious among the religious, and spiritual among the spiritual, all this is comparatively easy. But to adorn the Gospel, and be Christlike, in the midst of a large family circle of unconverted, and uncongenial relatives, to be always patient, gentle, loving, kind, unselfish, good-tempered; this is the grandest fruit of the Holy Spirit. We need more of this kind of religion. Now, private religion is the root of all vital Christianity. Without it we may make a brave show in the meeting or on the platform, and sing loud, and shed many tears,k and have a name to live, and the praise of man. But without it we are dead before God.

VI. Let me charge you, in the last place, to hold fast the teaching of Scripture about the state of man after death. This is a very solemn and painful topic, and flesh and blood naturally shrink from its contemplation. But so many strange doctrines are floating in the air about the whole subject, that I dare not refuse to consider it. The language of the Bible about "judgment to come" and the future punishment of those who die impenitent, appear to me so distinct, that I do not see how it can be explained away. Those who object to the doctrine of future punishment, talk loudly about love and charity, and say that it does not harmonize with the merciful and compassionate character of God. But what says the Scripture? Who ever spoke such loving and merciful words as our Lord Jesus Christ? Yet His lips which three times over describe the consequence of impenitence and sin, as "the worm that never dies, and the fire that is not quenched." He is the Person who speaks in one sentence of the wicked going away into everlasting punishment, and the righteous into life eternal" (Mar. 9:43-48; Matt. 25:46).

Who does not remember the apostle Paul's words about charity? Yet he is the very apostle who says the "wicked shall be punished with everlasting destruction" (2 Thess. 1:9). Who does not know the spirit of love which runs all through John's Gospel and Epistles? Yet the beloved apostle is the very writer in the New Testament who dwells most strongly, in the book of Revelation, on the reality and eternity of future woe! What shall we say to these things? Shall we be wise above that which is written? Shall we admit the dangerous principle that words in Scripture do not mean what they appear to mean? If so, where are we to stop? Is it not far better to lay our hands on our mouths and say, "Whatever God has written must be true!" "Even so, Lord God Almighty, true and righteous are your judgments" (Rev. 16:7).

~J. C. Ryle~

(continued with # 6)