“One Almighty is more than many mighties.”
–William Gurnall, The Christian in Complete Armour (Carlisle, PA: Banner of Truth, 1662/2002), 35.
“If anything is hated bitterly, it is the out-and-out gospel of the grace of God, especially if that hateful word ‘sovereignty’ is mentioned with it.
Dare to say ‘He will have mercy on whom he will have mercy, and he will have compassion on whom he will have compassion,’ and furious critics will revile you without stint.
The modern religionist not only hates the doctrine of sovereign grace, but he raves and rages at the mention of it. He would sooner hear you blaspheme than preach election by the Father, atonement by the Son, or regeneration by the Spirit.
If you want to see a man worked up till the Satanic is clearly uppermost, let some of the new divines hear you preach a free-grace sermon. A gospel which is after men will be welcomed by men; but it needs a divine operation upon the heart and mind to make a man willing to receive into his inmost soul this distasteful gospel of the grace of God.
My dear brethren, do not try to make it tasteful to carnal minds. Hide not the offence of the cross, lest you make it of none effect.
The angles and corners of the gospel are its strength: to pare them off is to deprive it of power. Toning down is not the increase of strength, but the death of it.
Learn, then, that if you take Christ out of Christianity, Christianity is dead. If you remove grace out of the gospel, the gospel is gone.
If the people do not like the doctrine of grace, give them all the more of it.”
–Charles H. Spurgeon, “Our Manifesto,” in The Metropolitan Tabernacle Pulpit Sermons, Vol. 37 (London: Passmore & Alabaster, 1891), 49. This from a sermon on Galatians 1:11.
“The times require at our hands distinct and decided views of Christian doctrine. I cannot withhold my conviction that the professing Church of the nineteenth century is as much damaged by laxity and indistinctness about matters of doctrine within, as it is by skeptics and unbelievers without.
Myriads of professing Christians now-a-days seem utterly unable to distinguish things that differ. Like people afflicted with colour-blindness, they are incapable of discerning what is true and what is false, what is sound and what is unsound.
If a preacher of religion is only clever and eloquent and earnest, they appear to think he is all right, however strange and heterogeneous his sermons may be. They are destitute of spiritual sense, apparently, and cannot detect error.
Popery or Protestantism, an atonement or no atonement, a personal Holy Ghost or no Holy Ghost, future punishment or no future punishment, High Church or Low Church or Broad Church, Trinitarianism, Arianism, or Unitarianism, nothing comes amiss to them: they can swallow all, if they cannot digest it!
Carried away by a fancied liberality and charity, they seem to think everybody is right and nobody is wrong, every clergyman is sound and none are unsound, everybody is going to be saved and nobody going to be lost.
Their religion is made up of negatives; and the only positive thing about them is, that they dislike distinctness, and think all extreme and decided and positive views are very naughty and very wrong!
These people live in a kind of mist or fog. They see nothing clearly, and do not know what they believe. They have not made up their minds about any great point in the Gospel, and seem content to be honorary members of all schools of thought.
For their lives they could not tell you what they think is truth about justification, or regeneration, or sanctification, or the Lord’s Supper, or baptism, or faith, or conversion, or inspiration, or the future state. They are eaten up with a morbid dread of CONTROVERSY and an ignorant dislike of PARTY SPIRIT.
And yet they really cannot define what they mean by these phrases. The only point you can make out is that they admire earnestness and cleverness and charity, and cannot believe that any clever, earnest, charitable man can ever be in the wrong!
And so they live on undecided; and too often undecided they drift down to the grave, without comfort in their religion, and, I am afraid, often without hope.
The explanation of this boneless, nerveless, jelly-fish condition of soul is not difficult to find.
To begin with, the heart of man is naturally in the dark about religion,—has no intuitive sense of truth,—and really NEEDS instruction and illumination. Besides this, the natural heart in most men hates exertion in religion, and cordially dislikes patient painstaking inquiry.
Above all, the natural heart generally likes the praise of others, shrinks from collision, and loves to be thought charitable and liberal. The whole result is that a kind of broad religious “agnosticism” just suits an immense number of people, and specially suits young persons.
They are content to shovel aside all disputed points as rubbish, and if you charge them with indecision, they will tell you,—“I do not pretend to understand controversy; I decline to examine controverted points. I daresay it is all the same in the long run.”
Who does not know that such people swarm and abound everywhere? Now I do beseech all who read this paper to beware of this undecided state of mind in religion. It is a pestilence which walketh in darkness, and a destruction that killeth in noon-day.
It is a lazy, idle frame of soul, which, doubtless, saves men the trouble of thought and investigation; but it is a frame of soul for which there is no warrant in the Bible, nor yet in the Articles or Prayer-book of the Church of England.
For your own soul’s sake dare to make up your mind what you believe, and dare to have positive distinct views of truth and error. Never, never be afraid to hold decided doctrinal opinions.
And let no fear of man and no morbid dread of being thought party-spirited, narrow, or controversial, make you rest contented with a bloodless, boneless, tasteless, colourless, lukewarm, undogmatic Christianity.
Mark what I say. If you want to do good in these times, you must throw aside indecision, and take up a distinct, sharply-cut, doctrinal religion. If you believe little, those to whom you try to do good will believe nothing.
The victories of Christianity, wherever they have been won, have been won by distinct doctrinal theology:
This,—this is the only teaching which for eighteen centuries God has honoured with success, and is honouring at the present day both at home and abroad.
Let the clever advocates of a broad and undogmatic theology,—the preachers of the Gospel of earnestness, and sincerity and cold morality,—let them, I say, show us at this day any English village or parish, or city, or town, or district, which has been evangelized without ‘dogma,’ by their principles.
They cannot do it, and they never will. Christianity without distinct doctrine is a powerless thing. It may be beautiful to some minds, but it is childless and barren. There is no getting over facts. The good that is done in the earth may be comparatively small.
Evil may abound, and ignorant impatience may murmur, and cry out that Christianity has failed. But, depend on it, if we want to ‘do good’ and shake the world, we must fight with the old apostolic weapons, and stick to ‘dogma.’ No dogma, no fruits! No positive Evangelical doctrine, no evangelization!”
–J.C. Ryle, Holiness: Its Nature, Hindrances, Difficulties and Roots (London: William Hunt and Company, 1889), 416–419.
“I myself can hardly believe I was as verbose when I lectured on St. Paul’s Epistle to the Galatians, as this volume indicates. But since I recognise as mine all the thoughts which the brethren have taken such pains to set down in it, I am forced to admit that I said as much and perhaps even more.
For the one doctrine which I have supremely at heart, is that of faith in Christ, from Whom, through Whom and unto Whom all my theological thinking flows back and forth day and night.
Not that I find I have grasped anything of a wisdom so high, so broad and so profound, beyond a few meagre rudiments and fragments; and I am ashamed that my poor, uninspired comments on so great an Apostle and chosen instrument of God should be published.
Yet I am compelled to forget my shame and be quite shameless in view of the horrible profanation and abomination which have always raged in the Church of God, and still rage to-day, against this one solid rock which we call the doctrine of justification.
I mean the doctrine that we are redeemed from sin, death and the devil, and made partakers of eternal life, not by ourselves (and certainly not by our works, which are less than ourselves), but by the help of another, the only-begotten Son of God, Jesus Christ.”
–Martin Luther, Commentary on Galatians (Oak Harbor, WA: Logos Research Systems, Inc., 1997).
“For my own part, I tend to find the doctrinal books often more helpful in devotion than the devotional books, and I rather suspect that the same experience may await many others.
I believe that many who find that ‘nothing happens’ when they sit down, or kneel down, to a book of devotion, would find that the heart sings unbidden while they are working their way through a tough bit of theology with a pipe in their teeth and a pencil in their hands.”
–C.S. Lewis, “On the Reading of Old Books,” in God in the Dock: Essays on Theology and Ethics, Ed. Walter Hooper (Grand Rapids: Eerdmans, 1970), 205.