It is not enough, that the Scriptures are sufficient and complete. For
practical purposes they must be within the reach of common men.
Now the Church of Rome takes the Bible out of the hands of private
Christians. They acknowledge the authority of Scripture, but add that
the church alone has the power to interpret it: they say there are many
difficulties, and that it requires the church’s interpretation to unravel
the path of life. {9} This principle places the people in absolute
dependence on those who call themselves the church. It draws their
attention to the church rather than to God. It teaches them to rely on
man’s comment, and to lose sight of God’s decree. When looking through a
painted window, your eye is fixed on the glass, and loses sight of the
sun behind, which lightens it; so when we look at truth through the
medium of human interpretation, the sight is caught by the human
colouring, and the light of God’s eternal truth is thrown into obscurity
with the neglected word. Now true Protestants gain their light, not
through the coloured glass, but from heaven itself, that is, they look to
the word of God, and not to man’s interpretation as the decision of
christian truth.
At the same time we must not deny that there are difficulties in the
Scriptures. Its subject is infinity, its range eternity, its author God;
and it would be folly to suppose that poor, frail, shortsighted, and
shortlived man, should be able at a glance to measure the unfathomable
depths of God’s unexplored wisdom.
Nor are we to underrate the high importance of the sacred ministry. It
was the gift of our blessed Lord after his ascension. {10a} It is
carried on under the appointment and arrangement of the Holy Ghost. {10b}
When Israel was without “a teaching priest,” they were “without the true
God,” and “without the law.” {10c} When men labour for Christ, “rightly
dividing the word of truth,” they are the great instruments in the hand
of God for the ingathering of his elect, and the preservation of his
children for eternal glory. We admit then freely and fully, 1st, the
existence of difficulties in Scripture, and 2ndly, the importance and
extreme value of a living and expounding ministry. At the same time, we
are no less prepared to assert with the utmost earnestness, that the
people of God are bound by, or dependent on, no interpretation of any man
whatever. God has spoken in his word, and God has spoken plainly. Let
us examine two or three of the many proofs.
1. See the _use made of Scripture in the time of inspiration_. Look at
the well known case of the Bereans, Acts xvii. 11: they brought Paul
himself to the test of Scripture; a set of laymen went daily to their
Bibles to see if the man of God himself were true, and for this, which
would be mortal sin in the Church of Rome, they were actually commended
by the Holy Ghost, for a “These were more noble than those in
Thessalonica, in that they received the word with all readiness of mind,
and searched the Scriptures daily to see if these things were so.” The
Berean laymen, therefore, were right, when they studied their Bible as
the rule of faith. Take again the case of Timothy. Timothy, we know,
was a remarkable man. St. Paul loved him as his own child, and always
spoke of him as his son. He was to Paul what John was to Christ. The
grace in his heart was of early growth; he was one of those chosen few,
who were believers from their youth. But mark his early history. He
lived at Lystra, a heathen city: his father was a heathen, yet Timothy
knew his Bible well: he had learned it of his mother, as she too from
hers. Here then we have a little band of Bible students in the midst of
a heathen city: it consisted of two women and one little boy. And yet we
are to be told that the bible does not speak plainly to common people,
that it cannot be understood until the church interpret. Who interpreted
to Timothy? Who to Eunice? Who to Lois?
2. Or refer to the _purpose for which the book was written_. The Lord
said to Habakkuk, {12a} “Write the vision, and make it plain upon tables,
that he may run that readeth it.” It was his intention, therefore, that
the prophecy should be understood. Of the whole Old Testament, St. Paul
says, “Whatsoever things were written aforetime, were written for our
learning, that we” (i.e. believers generally) “might have hope.” Rom. xv.
4. They were intended therefore for the learning and comfort of the
church. St. John’s gospel was written “that ye might believe that Jesus
is the Christ the Son of God, and that believing ye might have life
through his name.” John xx. 31. And his epistle was addressed to those
that believe on the Son of God; “that ye might know that ye have eternal
life, and that ye might believe on the name of the Son of God,” John v.
13. What can be plainer than that God designed the Bible for the church
at large, for the comfort and instruction of the whole body of his
believing people?
And now add to this the declared purpose for which the Holy Ghost dwells
amongst men. He is “the Spirit of truth,” {12b} “to guide us into all
truth,” “the Spirit of wisdom and revelation in the knowledge of Christ.”
{12c} And of Him St. John writes: “The anointing which ye have received
of him abideth in you, and ye need not that any man teach you: but as the
same anointing teacheth you of all things, and is truth and is no lie,
and even as it hath taught you, ye shall abide in him.” {13a} Can any
one read such passages and doubt for a moment that it is the purpose of
the Holy Ghost to teach God’s people by throwing light upon the pages of
his inspired word? and would not that man set himself up above the God of
heaven, who would dare to pronounce it inexpedient to give the Bible to
every living soul within the church?
And now observe the following pastoral letter from the Romish bishops and
archbishops in Ireland. Having received a letter from Pope Leo the 12th,
dated May 1824, addressed to all Patriarchs, Primates, Archbishops, and
Bishops, and they conveyed the substance of it to the Irish priests in
the following words. “Our holy Father recommends to the observance of
the faithful, a rule of the congregation of the Index, which prohibits
the perusal of the Sacred scriptures in the vulgar tongue, without the
sanction of the competent authorities. His holiness wisely remarks that
more evil than good is found to result from the indiscriminate perusal of
them on account of the malice or infirmity of men. {13b} In this
sentiment of our head and chief we fully concur.” So they do not
hesitate boldly to declare, that the very words which the Holy Ghost
inspired for our learning are productive of more harm than good. It is
true that they ascribe the failure to the malice or infirmity of men: but
did not God know what men were when he gave the Scriptures? Did he
suppose men better than they are? or has the Pope a greater insight into
human nature than God himself? The use of such language implies either
that God was ignorant of man’s nature, or knowing it, was unsuccessful in
addressing it; in other words it amounts to the bold blasphemy of
ascribing either ignorance or impotence to God.
3. But again, look at the _practical experience_ of daily life. We
appeal to every Bible reading Christian, does not the word of God speak
plainly? 1 know there are some to whom it may appear a sealed book, but
God always opens it as they advance in their study. There are many
flowers, which in the early morn, seem to possess little interest or
beauty, for their bloom is closed; but when the sun gets up, and they
feel its genial heat, the leaf expands, and the blossom opens, sweet in
its fragrance, and lovely in its colouring and form. So it is with the
Scriptures. The unopened Bible may seem dull and powerless to the
beginner, but let the Holy Ghost beam his light upon its sacred pages,
and it becomes more beautiful than the lily, more fragrant than the rose
of Sharon. Did ever hungry soul go to the word, and not find in it the
clear description of the bread of life? Is there any confusion in its
language, when it addresses the broken-hearted penitent, and assures him,
saying, “The blood of Jesus Christ the son cleanseth us from all sin?”
Is there any indistinctness in that gentle whisper with which God, as a
tender husband, sooths the sorrowing widow, and leading her into a
solitary place, there speaks to her heart, saying, “Comfort, comfort ye
my people?” Is there any want of lucid clearness in the lovely
portraiture of our blessed Lord? Is it possible to mistake his holy
character? Is there any lack of shrill distinctness in the sound of the
warning trumpet, in the prophecies of coming judgment, in the curse
passed on sin, in the promises of glory? Nay, beloved! man may tell us
that the traveller cannot see to track his path, when the summer sun
shines in its strength: man may tell us that there is no refreshment in
the cool stream that gurgles up clear as crystal from beneath the shady
rock: and we would believe them, even then, sooner than we would believe
the Church of Rome, when she tells us, that the way of life is not
pointed out plainly, in the word which God has written, to guide and
cheer his people heavenwards.
We have found, then, that the Bible is of supreme authority, complete
sufficiency, and clear intelligibility. And now, dear brethren, what a
deep sympathy should we feel for the laity of the Church of Rome! One
fact may illustrate their position. When two members of the deputation
of the Church of Scotland to the Jews arrived at Brody, on the borders of
Austrian Poland, every book was taken from them, even their Hebrew and
English Bibles. Being sealed up they were sent on to Cracow, and
delivered to them when they quitted the Austrian dominions. On pleading
for their English Bible, the only answer was, “It is not allowed in
Austria.” Thus are the bulk of the people kept at a distance from that
clear and lucid stream. The church, like the painted window, stands
between them and the pure light of heaven. Who can wonder, then, that
there are errors and superstitions? Who can be surprised to see them
bend before the Virgin, when they are thus kept back from Christ? We
should not despise them, but pity them: we should weep for them, as our
lord wept over Jerusalem: we should pray for them, as he prayed upon the
cross, “Father forgive them, for they know not what they do.” None can
doubt that multitudes are truly desiring to walk with God; truly in
earnest in their rounds of prayers and penance. You may oftentimes see
them on the Continent sobbing and pleading in unremitting and earnest
prayer, but alas! it is too often before the Virgin’s picture. They know
no better, they are kept from the word of life, and in many cases they
sink to their grave, ignorant of the very existence of the Bible.
And there is a lesson here for ourselves too, dear brethren. We must
remember that it is not enough to belong to a church which puts the Bible
into our hands, or to listen to a ministry which appeals to it as the
rule of faith. We must make it our own; we must take it to ourselves as
our birth-right. It is not enough that we possess the printed book, it
must be also written on the understanding by careful, diligent,
persevering study; and on the heart by the pen of the Holy Ghost himself.
He is but a poor Protestant that neglects his Bible. Nay, more, he is
but a poor Christian, for he that knows little of his Bible can scarcely
fail to know still less of God. Let us, then, be stedfast Bible
Christians, devoted Bible students. Let us determine that, God giving us
grace, we will know Christ as our God reveals him, know him as our own
Redeemer, as our own Advocate, as our own Lord and King, and let us never
rest content till we can say with the prophet “Thy word was found and I
did eat it: and thy word was unto me the joy and rejoicing of my heart.”
SERMON II.
JUSTIFICATION.
ACTS xiii. 39.
And by him all that believe are justified from all things, from which
ye could not be justified by the law of Moses.
IF my object in the present course of sermons had been simply to produce
a popular impression against the church of Rome, I doubt whether I should
have selected the doctrine of justification as the subject for our
thought this evening. The error, though quite as deadly, is not so
glaring as in other portions of their system. But, as I said on Sunday
last, my great design is to confirm you in the saving truths of Christ’s
gospel, “that speaking the truth in love, we may grow up unto him in all
things.” To this end there is no subject more important than the
present; it touches our very life; it concerns our present peace and
eternal joy; it involves the question, whether the door is closed or
opened, by which the sinner can find access to God. Let us endeavour
then to approach it with the seriousness due to so great a matter, and
let us all lift up our hearts to the Father of lights, the giver of every
good and perfect gift, that the Holy Ghost may be shed on us abundantly
through Jesus Christ our Lord!
The point at issue between the Church of Rome and Church of England does
not relate to the justification of the heathen man, when he first
approaches Christ in baptism. This they term the first justification,
and acknowledge with us that it is through faith. It is with reference
to what is usually called the second justification that the great
difference exists between us. This is the justification of baptized
Christians, of persons like ourselves, who have sinned after baptism; and
the question is, What is the instrument by which justification is applied
to us?
The doctrine of our Protestant church is clearly laid down in the 11th
Article, “We are accounted righteous before God only for the merit of our
Lord and Saviour Jesus Christ by faith, and not for our works, or
deservings: Wherefore, that we are justified by faith only is a most
wholesome doctrine, and very full of comfort, as more largely is
expressed in the Homily of Justification.”
The doctrine of the church of Rome is that there is righteousness infused
into the mind, as warmth into the heated iron, and that we are justified
by the merit of this infused or inherent righteousness; or, in other
words, that our own good thoughts, good works, alms, prayers, fastings,
&c. so satisfy God’s law, that in consequence of them we may claim
eternal life as our own well deserved reward. The council of Trent has
decreed as follows:—“If any man shall say, that men are justified either
by the sole imputation of the righteousness of Christ, or the sole
remission of our sins, and not by grace and charity, which is diffused in
their hearts by the Holy Spirit, and is inherent in them, let him be
accursed.” {19}
In other words the Church of England teaches that we are accepted before
God through the righteousness of our blessed Lord, imputed freely to all
that believe; the Church of Rome, that we are accepted before God through
the righteousness wrought in us, and the merit of our own acts and
doings. The Church of England that we are justified by faith; the Church
of Rome that we are justified by works.
To those who know their Bibles, there can be little difficulty in the
decision of this important question. That we are justified by faith
stands forth as plainly as the summer sun in heaven.
Acts xiii. 39. “And by him all that believe are justified from all
things, from which ye could not be justified by the law of Moses.”
Romans iii. 24. “Being justified freely by his grace, through the
redemption that is in Christ Jesus.”
26. “To declare, I say, at this time, his righteousness: that he might
be just and the justifier of him which believeth in Jesus.”
28. “Therefore we conclude that a man is justified by faith without the
deeds of the law.”
iv. 2, 3. “For if Abraham were justified by works, he hath whereof to
glory; but not before God. For what saith the scripture? Abraham
believed God, and it was counted to him for righteousness.”
Gal. ii. 16. “Knowing that a man is not justified by the works of the
law, but by the faith of Jesus Christ, even we have believed in Jesus
Christ, that we might be justified by the faith of Christ, and not by the
works of the law: for by the works of the law shall no flesh be
justified.”
Here we might well leave the subject, but as this was the great
battle-field of the Reformation, it may be well to examine rather more
carefully into the question. In doing this we will endeavour to show—