Private Judgement. 2

Every man is responsible for his beliefs. Neither ignorance, nor error, is merely a misfortune, but something highly culpable, since the truth is available unto us in our mother tongue. If some are deceived by false prophets, the blame rests wholly on themselves. Many complain that there is so much difference and contrariety among preachers, they scarcely know what to believe, or what to do. Let them do as God has bidden: "Seek out of the book of the LORD" (Isa 34:16)!

God has given me that precious Book for the very purpose of making known to me what I am to believe and do; and if I read and search it with a sincere desire to understand its meaning and be regulated by its precepts — then I shall not be left in the dark. If I so act, there will be an end to my perplexity because of the "confusion of tongues" in the religious world — for there are not contradictions, no contrarieties in God's Word. He holds me responsible to test everything preachers say: "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them" (Isa 8:20). That Word is the sole standard of faith and practice, the "sure word of prophecy" to which we do well to give heed as unto a light shining in a dark place (2 Peter 1:19). Faith rests not upon the testimony of any man, nor is it subject to any man. It rests on the Word of God, and it is amenable to Him alone. "He who builds his faith upon preachers, though they preach nothing but the truth, and he pretends to believe it — has indeed no faith at all, but a wavering opinion, built upon a rotten foundation" — John Owen (1616-1683). Then "cease from man…for wherein is he to be accounted of?" (Isa 2:22), and "Trust in the LORD with all your heart; and lean not unto your own understanding" (Pro 3:5).

Each one of us is directly responsible to God for the use he makes and the compliance he renders to His Word. God holds every rational creature accountable to ascertain from His living oracles, what is His revealed will, and to conform thereunto. None can lawfully evade this duty by paying someone to do the work for him. Whatever help may be obtained from God's ministers, we are not dependent on them. To understand and interpret the Scriptures is not the prerogative of any ecclesiastical hierarchy. We have the Bible in our own mother tongue. The Throne of Grace is available, where we may turn and humbly make request, "Teach me, O LORD…your statutes…Give me good understanding…Make me to go in the path of your commandments" (Psalm 119:33-35). We have the promise of Christ to rest upon: "If any man will do his will, he shall know of the doctrine, whether it be of God" (John 7:17).

Hence, there is no valid excuse either for spiritual ignorance, or for misconception of what God requires us to believe and do. Unto His children, God has graciously imparted His Spirit that they may "knowthe things that are freely given to us of God" (1 Corinthians 2:12). Yet it is only as God's Word is personally received into the heart, that it "effectually works also in you who believe" (1 Thessalonians 2:13).

There is an urgent need for each person who values his soul and its eternal interests, to spare no pains in making himself thoroughly familiar with God's Holy Word; and prayerfully endeavoring to understand its teaching, not only for the pressing reason stated above, but also because of the babel now obtaining in Christendom — and particularly in view of the numerous emissaries of Satan who lie in wait at every corner, ready to seduce the unwary and the indolent.

As pointed out above, the conflicting teaching which now abounds in the churches, renders it all the more imperative that each of us should have strong and scripturally formed convictions of his own. Our Lord has expressly bidden us, "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves" (Mat 7:15). That solemn warning points a definite duty, and also implies our being qualified to discharge the same. That duty is to examine closely and test carefully by God's Word all that we read and hear from the pens and lips of preachers and teachers; and that, in turn, presupposes we are well acquainted with the Word, for how else can we determine whether an article or a sermon be scriptural or unscriptural?

There is nothing external by which perverters of the truth may be identified. Not only are many of them men of irreproachable moral character and pleasing personality, but they appear to be deeply devoted unto Christ and His cause. Nor are they few in number, for we are told that "many false prophets are gone out into the world" — a statement which is prefaced by "Beloved, believe not every spirit, but try the spirits whether they are of God" (1 John 4:1): that is, diligently weigh their teaching in "the balances of the sanctuary." These seducers of souls profess to be real Christians, and are often to be met with even in the circles of the orthodox. Though at heart ravening wolves, they are disguised "in sheep's clothing" — pretending to have a great love for souls, they ensnare many. They feign to be the very opposite of what they are: for instead of being the servants of Christ, they are the agents of Satan "transformed as the ministers of righteousness" (2 Corinthians 11:15).

Therein lies their "cunning craftiness, whereby they lie in wait to deceive" (Eph 4:14) people by "good words and fair speeches"; and thus, delude the "hearts of the simple" (Rom 16:18).

Having shown the very real need there is for each person to form his own judgment of what God's Word teaches, we now turn to consider his God-given right to do so. This is plainly signified or clearly implied in many passages: "Hear my words, O wise men; and give ear unto me, you that have knowledge. For the ear tries words, as the mouth tastes food" (Job 34:2-3). Upon which the Puritan, Joseph Caryl (1602-1673), very pertinently asked, "You will not swallow your food until you have chewed and tasted it, nor should you swallow words until you have tried them. Why else have we ears to hear? Why are we trusted with reason to judge things with, or with rules to judge them by? There is no greater tyranny in the world, than to command men to believe (with implicit faith) as others believe, or toimpose our opinions and assertions upon those who hear them and not give them liberty to try them." Allow none to dictate to you, my reader, upon spiritual matters. He who is called in the Lord is "the Lord's freeman"; and hence it follows, "You are bought with a price; be not the servants of men" (1 Corinthians 7:22-23).

"Let every man be fully persuaded in his own mind" (Rom 14:5). In order to ascertain the precise scope of those words, we must examine the setting in which they occur. They were first addressed to the saints at Rome, who were composed of believing Jews and Gentiles, between whom there were differences of opinion upon minor matters.

Though these Jews had heartily received Christ as their promised Messiah and Savior, they clung to the idea that the Levitical law — with its distinction of clean and unclean meats, and the observance of certain fasts and festivals — was still binding upon them. Not only did they contend zealously for the same, but they were strongly desirous of imposing them on their fellow Christians, whom they regarded as proselytes to Judaism.

On the other hand, not only had the Gentile believers not been brought up under the Mosaic rites, but they were convinced that the ceremonial observances of Judaism had been annulled by the new and better dispensation which had been inaugurated by the Lord Jesus. This difference of opinion, with each party holding firm convictions thereon, menaced the unity of their fellowship and the exercise of brotherly love unto each other. The one needed to beware of looking upon the other as being lax and of a latitudinarian spirit; while the latter must refrain from viewing the former as being bigoted and superstitious.

Nothing vital was at stake — any more than there is today when the wearing of jewelry and the use of tobacco are questions agitated in some Christian circles. But since the peace of the Roman assembly was being threatened, and a spirit of intolerance had begun to obtain, through failure of each party to allow full liberty of conscience unto their brethren — it was needful that the apostle should deal with this situation and give such instruction unto each as would prevent these differences of opinion upon non-essentials of faith and practice, leading to a serious breach of the peace. Accordingly, Paul was guided by the Holy Spirit so to counsel them as to give forth at the same time, teaching which is most valuable, essential, and pertinent to similar cases in all generations. This he did by laying down broad and general principles which it behooves all Christians to be regulated by; nay, we cannot disregard them without sinning, since they are clothed with divine authority.

While human nature remains as it is, and while differently constituted minds do not view things uniformly, if Christian charity is to be exercised and harmony prevail among God's people — it is most necessary that they understand and practice those principles.

First, we are exhorted, "Let not him that eats despise him that eats not; and let not him which eats not judge him that eats — for God has received him" (Rom 14:3). Therein both parties are forbidden to give place unto unbrotherly thoughts and sentiments.

Second, they were asked, "Who are you that judge another man's servant? to his own master he stands or falls. Yes, he shall be held up: for God is able to make him stand" (verse 4). This is tantamount to saying that it is the height of arrogance for any Christian to ascend the tribunal of judgment, and pass sentence of condemnation upon a brother in Christ.

Third, it is admitted that "one man esteems one day above another; another esteems every day alike," and then follows, "Let every man be fully persuaded in his own mind" (verse 5). There is the charter of Christian liberty: let none allow himself to be deprived of it. Those words cannot mean less than that every Christian has the God-given right to think for himself, to form his own opinion of what Scripture teaches, and to decide what he considers is most pleasing and honoring unto God.

Note well how emphatic and sweeping are the words of Romans 14:5, "Let every man": not only the preacher, but the private member too. "Be fully persuaded": not coerced, nor uncertain, as he will be if, instead of forming his own opinion, he heeds the confusion of tongues now abounding on every side. "In his own mind": neither blindly following the popular custom, nor blindly yielding to thedogmatic statements of others. Where doubtful things are concerned, each one should turn to the Scriptures for guidance and carefully examine them for himself, and then act according to his best judgment of what they require him to do.

It is an obligation binding on each of us to be regulated by what appears to be the revealed will of God. This is what constitutes the very essence of practical Christianity: the personal recognition of Christ's property in me and authority over me, and in and over my brethren. I am neither to exercise dominion over them — nor submit to theirs over me. Let us seek to help each other all we can, but let us leave Christ to judge us. He alone has the capacity, as He alone has the right to do so. Perform what you are assured to be your duty — and leave others to do likewise: thereby the rights of the individual are preserved and the peace of the community promoted.

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