J.C. Ryle
(1816-1900) is very popular among Calvinists. The following heretical quotes
will show why he is so popular and well liked.
“Are you living in any kind
of sin? Are you following the course of this world, and neglecting your soul?
Hear, I beseech you, what I say to you this day: 'Behold the cross of Christ.'
See there how Jesus loved you! See there what Jesus suffered to prepare for you
a way of salvation! Yes! careless men and women, for you that blood was shed!
For you those hands and feet were pierced with nails! For you that body hung in
agony on the cross! You are those whom Jesus loved, and for whom He died!
Surely that love ought to melt you. Surely the thought of the cross should draw
you to repentance. Oh! that it might be so this very day. Oh! that you would
come at once to that Saviour who died for you and is willing to save. Come and
cry to Him with the prayer of faith, and I know that He will listen. Come and
lay hold upon the cross, and I know that He will not cast you out. Come and
believe on Him who died on the cross, and this very day you will have eternal
life. How will you ever escape if you neglect so great salvation? None surely
will be so deep in hell as those who despise the cross!”
http://www.anglicanlibrary.org/ryle/cross/
J. C.
Ryle on John 1:29:
“Christ is...a Saviour for all mankind....He did not suffer for a
few persons only, but for all mankind...What Christ took away, and bore on the
cross, was not the sin of certain people only, but the whole accumulated mass
of all the sins of all the children of Adam....I hold as strongly as anyone,
that Christ's death is profitable to none but the elect who believe in His
Name. But I dare not limit and pare down such expressions as the one before us.
I dare not say that no atonement has been made, in any sense, except for the
elect. I believe it is possible to be more systematic than the Bible in our
statements....I dare not confine the intention of redemption to the saints
alone. Christ is for every man...I repudiate the idea of universal salvation as
a dangerous heresy and utterly contrary to Scripture. But the lost will not
prove to be lost because Christ did nothing for them. He bore their sins, He
carried their transgressions, He provided payment; but they would not put in
their claim to any interest in it...The atonement was made for all the world,
though it is applied and enjoyed by none but believers.” [14]
[14] Ryle, Expository Thoughts on the Gospels (Grand
Rapids, 1900), Vol. III, pp. 61f.
Cited by Norman F. Douty, in his book, Did
Christ Die Only for the Elect? (Wipf and Stock, 1998), page 77
J. C.
Ryle on Luke 19:41-48:
“We err greatly if we suppose that Christ cares for none but His
own believing people. He cares for all. His heart is wide enough to take an
interest in all mankind. His compassion extends to every man, woman, and child
on earth. He has a love of general pity for the man who is going on still in
wickedness, as well as love of special affection for the sheep who hear His
voice and follow Him...Christ loves and pities all, even those who are His open
enemies.” [69]
[69] Ryle, Expository Thoughts on the Gospels (1856-73;
Zondervan reprint of 1900 ed.), Vol. II, pp. 313f., 318.
Cited by Norman F. Douty, in his book, Did
Christ Die Only for the Elect? (Wipf and Stock, 1998), page 159
J. C. Ryle on John 3:16:
“[For God so loved the world, &c.] Our Lord, in this verse, shows
Nicodemus another 'heavenly thing.' – Nicodemus probably thought, like many
Jews, that God’s purposes of mercy were entirely confined to His chosen people
Israel, and that when Messiah appeared, He would appear only for the special
benefit of the Jewish nation. Our Lord here declares to him that God loves all
the world without any exception, that the Messiah, the only begotten Son of
God, is the Father’s gift to the whole family of Adam, and that every one,
whether Jew or Gentile, who believes on Him for salvation, may have eternal
life. – A more startling declaration to the ears of a rigid Pharisee it is
impossible to conceive! A more wonderful verse is not to be found in the Bible!
That God should love such a wicked world as this and not hate it, - that He
should love it so as to provide salvation – that in order to provide salvation
He should give, not an angel, or any created being, but such a priceless gift
as His only begotten Son, - that this great salvation should be freely offered
to ever one that believeth, - all, all this is wonderful indeed! This was
indeed a ‘heavenly thing.’
The words, 'God loved the world,' have received two very different
interpretations. The importance of the subject in the present day makes it
desirable to state both views fully.
Some think, as Hutcheson, Lampe, and Gill, that the 'world' here
means God’s elect out of every nation, whether Jews or Gentiles, and that the
'love' with which God is said to love them is that eternal love with which the
elect were loved before creation began, and by which their calling,
justification, preservation and final salvation are completely secured. – This
view, though supported by many and great divines, does not appear to me to be
our Lord’s meaning. For one thing, it seems to me a violent straining of
language to confine the word 'world' to the elect. 'The world' is undoubtedly a
name sometimes given to the wicked exclusively. But I cannot see that it is a
name ever given to the saints. – For another thing, to interpret the word 'world'
of the elect only is to ignore the distinction which, to my eyes, is plainly
drawn in the text between the whole of mankind and those out of mankind who
'believe.' If the 'world' means only the believing portion of mankind, it would
have been quite enough to say, 'God so loved the world, that he gave his only
begotten Son, that the world should not perish.' But our Lord does not say so.
He says, 'that whosoever believeth, i.e., that whosoever out of the world
believeth.' – Lastly, to confine God’s love to the elect, is taking a harsh and
narrow view of God’s character, and fairly lays Christianity open to the modern
charges brought against it as cruel and unjust to the ungodly. If God takes no
thought for any but his elect, and cares for none beside, how shall God judge
the world? – I believe in the electing love of God the Father as strongly as
any one. I regard the special love with which God loves the sheep whom He has
given to Christ from all eternity, as a most blessed and comfortable truth, and
one most cheering and profitable to believers. I only say, that it is not the
truth of this text.
The true view of the words, 'God loved the world,' I believe to be
this. The 'world' means the whole race of mankind, both saints and sinners,
without any exception. The word, in my opinion, is so used in John i. 10, 29;
vi. 33, 51; viii. 12. – Rom. iii. 19. – 2 Cor. v. 19. – 1 John ii. 2; iv. 14.
The 'love' spoken of is that love of pity and compassion with which God regards
all His creatures, and specially regards mankind. It is the same feeling of
'love' which appears in Psalm cxlv. 9. – Ezek. xxxiii. 11. – John vi. 32. –
Titus iii. 4. – 1 John iv. 10. – 2 Pet. iii. 9. – 1 Tim. ii. 4. It is a love
unquestionably distinct and separate from the special love with which God
regards His saints. It is a love of pity and not of approbation or
complaisance. But it is not the less a real love. It is a love which clears God
of injustice in judging the world.
I am quite familiar with the objections commonly brought against
the theory I have just propounded. I find no weight in them, and am not careful
to answer them. Those who confine God’s love exclusively to the elect appear to
me to take a narrow and contracted view of God’s character and attributes. They
refuse to God that attribute of compassion with which even an earthly father
can regard a profligate son, and can offer to him pardon, even though his
compassion is despised and his offers refused. I have long come to the
conclusion that men may be more systematic in their statements than the Bible,
and may be led into grave error by idolatrous veneration of a system. The
following quotation from one whom for convenience sake I must call a thorough
Calvinist, I mean Bishop Davenant, will show that the view I advocate is not
new:
'The general love of God toward mankind is so clearly testified in
Holy Scripture, and so demonstrated by the manifold effects of God's goodness
and mercy extended to every particular man in this world, that to doubt thereof
were infidelity, and to deny it plain blasphemy.' - Davenant's Answer to Hoard,
p. 1.
'God hateth nothing which Himself created. And yet it
is most true that He hateth sin in any creature, and hateth the creature
infected with sin, in such a matter as hatred may be attributed to God. But for
all this He so generally loved mankind, fallen in Adam, that He hath given His
only begotten Son, that what sinner soever believeth in Him should not perish
but have everlasting life. And this everlasting life is so provided for man by
God, that no decrees of His can bring any man thither without faith and
repentance; and no decrees of His can keep any man out who repenteth and
believeth. As for the measure of God's love exhibited in the external effect
unto man, it must not be denied that God poureth out His grace more abundantly
on some men that on others, and worketh more powerfully and effectually in the
hearts of some men than of others, and that out of His alone will and pleasure.
But yet, when this more special love is not extended, His less special love is
not restrained to outward and temporal mercies, but reacheth to internal and
spiritual blessings, even such as will bring men to an eternal blessedness, if
their voluntary wickedness hinders not.' - Davenant's Answer to Hoard, p. 469.
'No divine of the Reformed Church, of sound judgment, will deny a
general intention or appointment concerning the salvation of all men
individually by the death of Christ, on the condition if they believe. For the
intention or appointment of God is general, and is plainly revealed in Holy
Scripture, although the absolute and not to be frustrated intention of God
concerning the gift of faith and eternal life to some persons, is special, and
limited to the elect alone. So I have maintained and do maintain.' - Davenant's
Opinion on the Gallican Controversy.
Calvin observes on this text, 'Christ brought life, because the
heavenly Father loves the human race, and wishes that they should not perish.'
Again he says, 'Christ employed the universal term whosoever, both to invite
indescriminately all to partake of life, and to cut off every excuse from
unbelievers. Such also is the import of the term world. Though there is nothing
in the world that is worthy of God’s favor, yet He shows Himself to be reconciled
to the whole world, when he invites all men without exception to the faith of
Christ.' The same view of God’s 'love' and the 'world,' in this text, is taken
by Brentius, Bucer, Calovinius, Glassius, Chemnitius, Musculus, Bullinger,
Bengal, Nifanius, Dyke, Scott, Henry, and Manton" (J. C. Ryle, Expository
Thoughts on the Gospels, Vol. 3, pp. 156-158).
J. C.
Ryle on John 6:32, 33, 51:
v. 32:
“It is a
very remarkable saying, and one of those which seems to me to prove
unanswerably that Christ is God's gift to the whole world - that His redemption
was made for all mankind - that He died for all - and is offered to all . . . .
Fairly interpreted, the words mean that in some sense or other the Father does
actually give the Son to those who are not believers. They warrant preachers
and teachers in making a wide, broad, full, free, unlimited offer of Christ to
all mankind without exception.” [24]
v. 33:
“The bread of God was for the whole world, and provided eternal life for every
member of Adam's family who would eat it, whether Jew or Gentile.... That all
the world had not life from Christ, and does not believe in Him, is undoubtedly
true. But that life is provided in Christ, and salvation sufficient for all the
world appears to be the natural interpretation of the text.” [25]
v. 51:
“I can only see one meaning in the word
world. It means all mankind . . . . Christ died for all mankind; not for the
elect only, but for all mankind . . . . That Christ's death was enough for all
mankind, and that when He died He made sufficient atonement for all the world,
are truths which, both in this text and others like it, appear to my mind
incontrovertible.” [26]
[24] Ryle, Expository Thoughts on the Gospels (1856-73;
reprinted Grand Rapids, 1900), Vol. III, p. 367.
[25] Ryle, op. cit., p. 368.
[26] ibid., p. 395.
Cited by Norman F. Douty, in his book, Did
Christ Die Only for the Elect? (Wipf and Stock, 1998), pages 84-85
J. C.
Ryle on John 6:32:
“KJV John 6:32 'Then Jesus said unto them, Verily, verily, I say
unto you, Moses gave you not that bread from heaven; but my Father giveth you
the true bread from heaven.'
"The expression, 'giveth you,' must not be supposed to imply
actual reception on the part of the Jews. It rather means 'giving' in the sense
of 'offering' for acceptance a thing which those to whom it is offered may not
receive. - It is a very remarkable saying, and one of those which seems to me
to prove unanswerably that Christ is God's gift to the whole world, - that His
redemption was made for all mankind, - that He died for all, - and is offered
to all. It is like the famous texts, 'God so loved the world that he gave his
only begotten Son' (John iii. 16); and, 'God hath given to us eternal life, and
this life is in his Son.' (1 John v. 11.) It is a gift no doubt which is
utterly thrown away, like many other gifts of God to man, and is profitable to
none but those that believe. But that God nevertheless does in a certain sense
actually 'give' His Son, as the true bread from heaven, even to the wicked and
unbelieving, appears to me incontrovertibly proved by the words before us. It
is a remarkable fact that Erskine, the famous Scotch seceder, based his right
to offer Christ to all, on thse very words, and defended himself before the
General Assembly of the Kirk of Scotland on the strength of them. He asked the
Moderator to tell him what Christ meant when He said, 'My Father giveth you the
true bread from heaven,' - and got no answer. The truth is, I venture to think,
that the text cannot be answered by the advocates of an extreme view of
particular redemption. Fairly interpreted, the words mean that in some sense or
another the Father does actually 'give' the Son to those who are not believers.
They warrant preachers and teachers in making a wide, broad, full, free,
unlimited offer of Christ to all mankind without exception.
Even Hutcheson, the Scotch divine, though a strong advocate of
particular redemption, remarks, - 'Even such as are, at present, but carnal and
unsound, are not secluded from the offer of Christ; but upon right terms may
expect that He will be gifted to them'" (Ryle's Expository Thoughts on
the Gospels, Baker 1979, p. 364).
J. C.
Ryle on John 6:44:
"Of what does this inability of man consist? In what part of
our inward nature does this impotence reside? Here is a point on which many
mistakes arise. Forever let us remember that the will of man is the
part of him which is in fault. His inability is not physical, but moral. It
would not be true to say that a man has a real wish and desire to come to
Christ, but has no power to come. It would be far more true to say that a man
has no power to come because he has no desire or wish. It is not true that
he would come if he could. It is true that he could come if he would. The
corrupt will--the secret disinclination--the want of heart--are the real causes
of unbelief. It is here the mischief lies. The power that we want is a new
will. It is precisely at this point that we need the drawing of the
Father." [13]
"When our Lord says, No man can come to Me, we must carefully
remember that it is moral inability and not physical
inability that He speaks of. We are not to suppose that any man can have a
sincere and hearty wish to come to Christ, and yet be prevented by some
mysterious impotence. The impotence lies in man's will. He cannot come because
he will not come." [14]
[13] Ryle, Expository Thoughts on the Gospels (1856-73;
reprinted Grand Rapids, 1900), Vol. III, pp. 383f.
[14] Ryle, op. cit., p. 389.
Cited by Norman F. Douty, in his book, Did
Christ Die Only for the Elect? (Wipf and Stock, 1998), pages 63-64
"Those who confine God's love exclusively to the elect appear
to me to take a narrow and contracted view of God's character and
attributes....I have long come to the conclusion that men may be
more systematic in their statements than the Bible, and may be led into grave
error by idolatrous veneration of a system" (Expository Thoughts on
the Gospels, London, 1865, John, i. 159.
"Whether we like it or not, John Wesley was a mighty
instrument in God's hand for good; and, next to George Whitefield, was the
first and foremost evangelist of England a hundred years ago" (Christian
Leaders, p. 105).
J.C Ryle on John 3:16
(found at the gracegems website):
"This
wonderful verse has been justly called by Luther, 'The Bible in miniature.' No
part of it, perhaps, is so deeply important as the first five words, 'God so
loved the world.' The love here spoken of is not that special love with which
the Father regards His own elect, but that mighty pity and compassion with
which He regards the whole race of mankind. Its object is not merely the little
flock which He has given to Christ from all eternity, but the whole 'world' of
sinners, without any exception. There is a deep sense in which God loves that
world. All whom He has created He regards with pity and compassion.
Their sins He cannot love--but He loves their souls. 'His tender mercies are
over all His works' (Psalm. 145:9.). Christ is God's gracious gift to the whole
world.
Let us take
heed that our views of the love of God are Scriptural and well-defined. The
subject is one on which error abounds on either side. On the one hand we must
beware of vague and exaggerated opinions. We must maintain firmly that God
hates wickedness, and that the end of all who persist in wickedness will be
destruction. It is not true that God's love is "lower than hell." It
is not true that God so loved the world that all mankind will be finally saved,
but that He so loved the world that He gave His Son to be the Savior of all who
believe. His love is offered to all men freely, fully, honestly, and
unreservedly, but it is only through the one channel of Christ's redemption. He
that rejects Christ cuts himself off from God's love, and will perish
everlastingly.
On the other
hand, we must beware of narrow and contracted opinions. We must not hesitate to
tell any sinner that God loves him. It is not true that God cares for none but
His own elect, or that Christ is not offered to any but those who are ordained
to eternal life. There is a "kindness and love" in God towards all
mankind. It was in consequence of that love that Christ came into the
world, and died upon the cross. Let us not be wise above that which is written,
or more systematic in our statements than Scripture itself. God has no pleasure
in the death of the wicked. God is not willing that any should perish. God
would have all men to be saved. God loves the world" (John 6:32; Titus 3:4;
1 John 4:10; 2 Pet. 3:9; 1 Tim. 2:4; Ezek. 33:11.).
http://www.gracegems.org/Ryle/j03.htm
J.C. Ryle on assurance:
"II. I
pass on to the second thing I spoke of. I said, a believer may never arrive at
this assured hope, which Paul expresses, and yet be saved.
I grant this
most freely. I do not dispute it for a moment. I would not desire to make one
contrite heart sad that God has not made sad, or to discourage one fainting child
of God, or to leave the impression that men have no part or lot in Christ,
except they feel assurance.
A person may
have saving faith in Christ, and yet never enjoy an assured hope, like the
Apostle Paul. To believe and have a glimmering hope of acceptance is one thing;
to have joy and peace in our believing, and abound in hope, is quite another.
All God’s children have faith; not all have assurance. I think this ought never
to be forgotten.
I know some
great and good men have held a different opinion. I believe that many excellent
ministers of the Gospel, at whose feet I would gladly sit, do not allow the
distinction I have stated. But I desire to call no man master. I dread as much
as any one the idea of healing the wounds of conscience slightly; but I should
think any other view than that I have given a most uncomfortable Gospel to
preach, and one very likely to keep souls back a long time from the gate of
life.6
I do not
shrink from saying, that by grace a man may have sufficient faith to flee to Christ;
sufficient faith really to lay hold on Him, really to trust in Him,-really to
be a child of God, really to be saved; and yet to his last day be never free
from much anxiety, doubt, and fear.
'A letter,'
says an old writer, 'may be written, which is not sealed; so grace may be
written in the heart, yet the Spirit may not set the seal of assurance to it.'
A child may be
born heir to a great fortune, and yet never be aware of his riches; live
childish,-die childish, and never know the greatness of his possessions.
And so also a
man may be a babe in Christ’s family; think as a babe, speak as a babe; and
though saved, never enjoy a lively hope, or know the real privileges of his
inheritance.
Reader, do not
mistake my meaning, while you hear me dwell strongly on assurance. Do not do me
the injustice to say, I told you none were saved except such as could say with
Paul, 'I know and am persuaded,-there is a crown laid up for me.' I do not say
so. I tell you nothing of the kind.
Faith in the
Lord Jesus Christ a man must have, beyond all question, if he is to be
saved. I know no other way of access to the Father. I see no intimation of
mercy, excepting through Christ. A man must feel his sins and lost
estate,-must come to Jesus for pardon and salvation,-must rest his hope on Him,
and on Him alone. But if he only has faith to do this, however weak and feeble
that faith may be, I will engage, from Scripture warrants, he shall not miss
heaven.
Never, never
let us curtail the freeness of the glorious Gospel, or clip its fair
proportions. Never let us make the gate more strait and the way more narrow
than pride and love of sin have made it already. The Lord Jesus is very
pitiful, and of tender mercy. He does not regard the quantity of faith,
but the quality. He does not measure its degree, but its truth. He will
not break any bruised reed, nor quench any smoking flax. He will never let it
be said that any perished at the foot of the cross. 'Him that cometh unto Me,'
He says, 'I will in no wise cast out.' (John vi. 37.)7
Yes, reader:
though a man’s faith be no bigger than a grain of mustard seed, if it only
brings him to Christ, and enables him to touch the hem of His garment, he shall
be saved,-saved as surely as the oldest saint in paradise; saved as completely
and eternally as Peter, or John, or Paul. There are degrees in our
sanctification. In our justification there are none. What is written, is
written, and shall never fail: 'Whosoever believeth on Him,'-not whosoever has
a strong and mighty faith,-'Whosoever believeth on Him shall not be
ashamed.' (Rom. x. 11.)
But all this
time, I would have you take notice, the poor soul may have no full assurance of
his pardon and acceptance with God. He may be troubled with fear upon fear, and
doubt upon doubt. He may have many a question, and many an anxiety,-many a
struggle, and many a misgiving,-clouds and darkness,-storm and tempest to the
very end.
I will engage,
I repeat, that bare simple faith in Christ shall save a man, though he may
never attain to assurance; but I will not engage it shall bring him to heaven
with strong and abounding consolations. I will engage it shall land him safe in
harbour; but I will not engage he shall enter that harbour in full sail,
confident and rejoicing. I shall not be surprised if he reaches his desired
haven weather-beaten and tempest-tossed, scarcely realizing his own safety,
till he opens his eyes in glory.
Reader, I
believe it is of great importance to keep in view this distinction between
faith and assurance. It explains things which an inquirer in religion sometimes
finds it hard to understand.
Faith, let us
remember, is the root, and assurance is the flower. Doubtless you can never
have the flower without the root; but it is no less certain you may have the
root and not the flower.
Faith is that
poor trembling woman who came behind Jesus in the press and touched the hem of
His garment. (Mark v. 27.) Assurance is Stephen standing calmly in the midst of
his murderers, and saying, 'I see the heavens opened, and the Son of man
standing on the right hand of God.' (Acts vii. 56.)
Faith is the
penitent thief, crying, 'Lord, remember me.' (Luke xxiii. 42.) Assurance is
Job, sitting in the dust, covered with sores, and saying, 'I know that my
Redeemer liveth.' (Job xix. 25.) 'Though He slay me, yet will I trust in Him.'
(Job xiii. 15.)
Faith is
Peter’s drowning cry, as he began to sink 'Lord, save me.' (Matt. xiv. 30.)
Assurance is that same Peter declaring before the Council in after-times, 'This
is the stone which was set at nought of you builders, which is become the head
of the corner. Neither is there salvation in any other: for there is none other
name under heaven given among men, whereby we must be saved.' (Acts iv. 11,
12.)
Faith is the
anxious, trembling voice, 'Lord, I believe: help Thou mine unbelief.' (Mark ix.
24.) Assurance is the confident challenge, 'Who shall lay anything to the
charge of God’s elect? Who is he that condemneth?' (Rom. viii. 33, 34.) Faith
is Saul praying in the house of Judas at Damascus, sorrowful, blind, and alone.
(Acts ix. 11.) Assurance is Paul, the aged prisoner, looking calmly into the
grave, and saying, 'I know whom I have believed. There is a crown laid up for
me.' (2 Tim. i. 12; iv. 8.)
Faith is life.
How great the blessing! Who can tell the gulf between life and death? And yet
life may be weak, sickly, unhealthy, painful, trying, anxious, worn,
burdensome, joyless, smileless to the very end. Assurance is more than life.
It is health, strength, power, vigour, activity, energy, manliness, beauty.
Reader, it is not
a question of saved or not saved that lies before us, but of privilege or no
privilege.-It is not a question of peace or no peace, but of great peace or
little peace.-It is not a question between the wanderers of this world and the
school of Christ: it is one that belongs only to the school;-it is between the
first form and the last.
He that has
faith does well. Happy should I be, if I thought all readers of this
tract had it. Blessed, thrice blessed are they that believe. They are safe.
They are washed. They are justified. They are beyond the power of hell. Satan,
with all his malice, shall never pluck them out of Christ’s hand.
But be that
has assurance does far better,-sees more, feels more, knows more,
enjoys more, has more days like those spoken of in Deuteronomy: even 'the days
of heaven upon the earth.' (Deut. xi. 21.) 8
6 Extracts
from English divines, showing that there is a difference between faith and
assurance,-that a believer may be justified and accepted with God, and yet not
enjoy a comfortable knowledge and persuasion of his own safety,-and that the
weakest faith in Christ, if it be true, will save a man as surely as the
strongest.
7 'He that
believeth on Jesus shall never be confounded. Never was any; neither shall you,
if you believe. It was a great word of faith spoken by a dying man, who had
been converted in a singular way, betwixt his condemnation and execution: his
last words were these, spoken with a mighty shout,-‘Never man perished with his
face towards Christ Jesus.’-Traill.
8 'The
greatest thing that we can desire, next to the glory of God, is our own
salvation; and, the sweetest thing we can desire is the assurance of our
salvation. In this life we cannot get higher than to be assured of that which
in the next life is to be enjoyed. All saints shall enjoy a heaven when they
leave this earth; some saints enjoy a heaven while they are here on
earth.'-Joseph Caryl."