Holiness (Book): Difference between revisions

“Holiness, without which no man shall see the Lord.” - Heb. xii. 14. The text which heads this page opens up a subject of deep importance. That subject is practical holiness. It suggests a question which demands the attention of all professing Christians - Are we holy? Shall we see the Lord? That question can never be out of season. The wise man tells us, “There is a time to weep, and a time to laugh - a time to keep silence, and a time to speak” (Eccles. iii. 4, 7); but there is no time, no, not a day, in which a man ought not to be holy. Are we? That question concerns all ranks and conditions of men. Some are rich and some are poor - some learned and some unlearned - some masters, and some servants; but there is no rank or condition in life in which a man ought not to be holy. Are we? I ask to be heard to-day about this question. How stands the account between our souls and God? In this hurrying, bustling world, let us stand still for a few minutes and consider the matter of holiness. I believe I might have chosen a subject more popular and pleasant. I am sure I might have found one more easy to handle. But I feel deeply I could not have chosen one more seasonable and more profitable to our souls. It is a solemn thing to hear the Word of God saying, “Without holiness no man shall see the Lord.” (Heb. xii. 14.) I shall endeavour, by God’s help, to examine what true holiness is, and the reason why it is so needful. In conclusion, I shall try to point out the only way in which holiness can be attained. I have already, in the second paper in this volume, approached this subject from a doctrinal side. Let me now try to present it to my readers in a more plain and practical point of view. I. First, then, let me try to show what true practical holiness is - what sort of persons are those whom God calls holy. A man may go great lengths, and yet never reach true holiness. It is not knowledge - Balaam had that: nor great profession - Judas Iscariot had that: nor doing many things - Herod had that: nor zeal for certain matters in religion - Jehu had that: nor morality and outward respectability of conduct - the young ruler had that: nor taking pleasure in hearing preachers - the Jews in Ezekiel’s time had that: nor keeping company with godly people - Joab and Gehazi and Demas had that. Yet none of these was holy! These things alone are not holiness. A man may have any one of them, and yet never see the Lord. What then is true practical holiness? It is a hard question to answer. I do not mean that there is any want of Scriptural matter on the subject. But I fear lest I should give a defective view of holiness, and not say all that ought to be said; or lest I should say things about it that ought not to be said, and so do harm. Let me, however, try to draw a picture of holiness, that we may see it clearly before the eyes of our minds. Only let it never be forgotten, when I have said all, that my account is but a poor imperfect outline at the best. (a) Holiness is the habit of being of one mind with God, according as we find His mind described in Scripture. It is the habit of agreeing in God’s judgment - hating what He hates - loving what He loves - and measuring everything in this world by the standard of His Word. He who most entirely agrees with God, he is the most holy man. (b) A holy man will endeavour to shun every known sin, and to keep every known commandment. He will have a decided bent of mind toward God, a hearty desire to do His will - a greater fear of displeasing Him than of displeasing the world, and a love to all His ways. He will feel what Paul felt when he said,”I delight in the law of God after the inward man” (Rom. vii. 22), and what David felt when he said, “I esteem all Thy precepts concerning all things to be right, and I hate every false way.” (Psalm cxix. 128.) (c) A holy man will strive to be like our Lord Jesus Christ. He will not only live the life of faith in Him, and draw from Him all his daily peace and strength, but he will also labour to have the mind that was in Him, and to be “conformed to His image.” (Rom. viii. 29.) It will be his aim to bear with and forgive others, even as Christ forgave us - to be unselfish, even as Christ pleased not Himself - to walk in love, even as Christ loved us - to be lowly-minded and humble, even as Christ made Himself of no reputation and humbled Himself. He will remember that Christ was a faithful witness for the truth - that He came not to do His own will - that it was His meat and drink to do His Father’s will - that He would continually deny Himself in order to minister to others - that He was meek and patient under undeserved insults - that He thought more of godly poor men than of kings - that He was full of love and compassion to sinners - that He was bold and uncompromising in denouncing sin - that He sought not the praise of men, when He might have had it - that He went about doing good - that He was separate from worldly people - that He continued instant in prayer - that He would not let even His nearest relations stand in His way when God’s work was to be done. These things a holy man will try to remember. By them he will endeavour to shape his course in life. He will lay to heart the saying of John, “He that saith he abideth in Christ ought himself also so to walk, even as He walked” (1 John ); and the saying of Peter, that “Christ suffered for us, leaving us an example that ye should follow His steps.” (1 Peter .) Happy is he who has learned to make Christ his “all,” both for salvation and example! Much time would be saved, and much sin prevented, if men would oftener ask themselves the question, “What would Christ have said and done, if He were in my place?” (d) A holy man will follow after meekness, longsuffering, gentleness, patience, kind tempers, government of his tongue. He will bear much, forbear much, overlook much, and be slow to talk of standing on his rights. We see a bright example of this in the behaviour of David when Shimei cursed him - and of Moses when Aaron and Miriam spake against him. (2 Sam. xvi. 10; Num. xii. 3.) (e) A holy man will follow after temperance and self-denial. He will labour to mortify the desires of his body - to crucify his flesh with his affections and lusts - to curb his p assions - to restrain his carnal inclinations, lest at any time they break loose. Oh, what a word is that of the Lord Jesus to the Apostles, “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life” (Luke xxi. 34); and that of the Apostle Paul, “I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway.” (1 Cor. ix. 27.) (f) A holy man will follow after charity and brotherly kindness. He will endeavour to observe the golden rule of doing as he would have men do to him, and speaking as he would have men speak to him. He will be full of affection towards his brethren - towards their bodies, their property, their c haracters, their feelings, their souls. “He that loveth another,” says Paul, “hath fulfilled the law.” (Rom. xiii. 8.) He will abhor all lying, slandering, backbiting, cheating, dishonesty, and unfair dealing, even in the least things. The shekel and cubit of the sanctuary were larger than those in common use. He will strive to adorn his religion by all his outward demeanour, and to make it lovely and beautiful in the eyes of all around him. Alas, what condemning words are the 13th chapter of 1 Corinthians, and the Sermon on the Mount, when laid alongside the conduct of many professing Christians! (g) A holy man will follow after a spirit of mercy and benevolence towards others. He will not stand all the day idle. He will not be content with doing no harm - he will try to do good. He will strive to be useful in his day and generation, and to lessen the spiritual wants and misery around him, as far as he can. Such was Dorcas, “full of good works and almsdeeds, which she did,” - not merely purposed and talked about, but did. Such an one was Paul: “I will very gladly spend and be spent for you,” he says, “though the more abundantly I love you the less I be loved.” (Acts ix. 36; 2 Cor. xii. 15.) (h) A holy man will follow after purity of heart. He will dread all filthiness and uncleanness of spirit, and seek to avoid all things that might draw him into it. He knows his own heart is like tinder, and will diligently keep clear of the sparks of temptation. Who shall dare to talk of strength when David can fall? There is many a hint to be gleaned from the ceremonial law. Under it the man who only touched a bone, or a dead body, or a grave, or a diseased person, became at once unclean in the sight of God. And these things were emblems and figures. Few Christians are ever too watchful and too particular about this point. (i) A holy man will follow after the fear of God. I do not mean the fear of a slave, who only works because he is afraid of punishment, and would be idle if he did not dread discovery. I mean rather the fear of a child, who wishes to live and move as if he was always before his father s face, because he loves him. What a noble example Nehemiah gives us of this! When he became Governor at Jerusalem he might have been chargeable to the Jews and required of them money for his support. The former Governors had done 29 HOLINESS J. C. RYLE so. There was none to blame him if he did. But he says, “So did not I, because of the fear of God.” (Nehem. v. 15.) (j) A holy man will follow after humility. He will desire, in lowliness of mind, to esteem all others better than himself. He will see more evil in his own heart than in any other in the world. He will understand something of Abraham’s feeling, when he says, “I am dust and ashes;” - and Jacob’s, when he says, “I am less than the least of all Thy mercies;” - and Job’s, when he says, “I am vile;” - and Paul’s, when he says, “I am chief of sinners.” Holy Bradford, that faithful martyr of Christ, would sometimes finish his letters with these words, “A most miserable sinner, John Bradford.” Good old Mr. Grimshaw’s last words, when he lay on his death-bed, were these, “Here goes an unprofitable servant.” (k) A holy man will follow after faithfulness in all the duties and relations in life. He will try, not merely to fill his place as well as others who take no thought for their souls, but even better, because he has higher motives, and more help than they. Those words of Paul should never be forgotten, “Whatever ye do, do it heartily, as unto the Lord,” - “Not slothful in business, fervent in spirit, serving the Lord.” (Col. iii. 23; Rom. xii. 11.) Holy persons should aim at doing everything well, and should be ashamed of allowing themselves to do anything ill if they can help it. Like Daniel, they should seek to give no “occasion” against themselves, except “concerning the law of their God.” (Dan. vi. 5.) They should strive to be good husbands and good wives, good parents and good children, good masters and good servants, good neighbours, good friends, good subjects, good in private and good in public, good in the place of business and good by their firesides. Holiness is worth little indeed, if it does not bear this kind of fruit. The Lord Jesus puts a searching question to His people, when He says, “What do ye more than others?” (Matt. v. 47.) (l) Last, but not least, a holy man will follow after spiritual mindedness. He will endeavour to set his affections entirely on things above, and to hold things on earth with a very loose hand. He will not neglect the business of the life that now is; but the first place in his mind and thoughts will be given to the life to come. He will aim to live like one whose treasure is in heaven, and to pass through this world like a stranger and pilgrim travelling to his home. To commune with God in prayer, in the Bible, and in the assembly of His people - these things will be the holy man’s chiefest enjoyments. He will value every thing and place and company, just in proportion as it draws him nearer to God. He will enter into something of David’s feeling, when he says, “My soul followeth hard after Thee.” “Thou art my portion.” (Psalm lxiii. 8; cxix. 57.) Such is the outline of holiness which I venture to sketch out. Such is the character which those who are called “holy” follow after. Such are the main features of a holy man. But here let me say, I trust no man will misunderstand me. I am not without fear that my meaning will be mistaken, and the description I have given of holiness will discourage some tender conscience. I would not willingly make one righteous heart sad, or throw a stumbling-block in any believer’s way. I do not say for a moment that holiness shuts out the presence of indwelling sin. No: far from it. It is the greatest misery of a holy man that he carries about with him a “body of death;” - that often when he would do good “evil is present with him”; that the old man is clogging all his movements, and, as it were, trying to draw him back at every step he takes. (Rom. vii. 21.) But it is the excellence of a holy man that he is not at peace with indwelling sin, as others are. He hates it, mourns over it, and longs to be free from its company. The work of sanctification within him is like the wall of Jerusalem - the building goes forward “even in troublous times.” (Dan. ix. 25.) Neither do I say that holiness comes to ripeness and perfection all at once, or that these graces I have touched on must be found in full bloom and vigour before you can call a man holy. No: far from it. Sanctification is always a progressive work. Some men’s graces are in the blade, some in the ear, and some are like full corn in the ear. All must have a beginning. We must never despise “the day of small things.” And sanctification in the very best is an imperfect work. The history of the brightest saints that ever lived will contain many a “but,” and “howbeit,” and “notwithstanding,” before you reach the end. The gold will never be without some dross - the light will never shine without some clouds, until we reach the heavenly Jerusalem. The sun himself has spots upon his face. The holiest men have many a blemish and defect when weighed in the balance of the sanctuary. Their life is a continual warfare with sin, the world, and the devil; and sometimes you will see them not overcoming, but overcome. The flesh is ever lusting against the spirit, and the spirit against the flesh, and “in many things they offend all.” (Gal. v. 17; James iii. 2.) But still, for all this, I am sure that to have such a character as I have faintly drawn, is the heart’s desire and prayer of all true Christians. They press towards it, if they do not reach it. They may not attain to it, but they always aim at it. It is what they strive and labour to be, if it is not what they are. And this I do boldly and confidently say, that true holiness is a great reality. It is something in a man that can be seen, and known, and marked, and felt by all around him. It is light: if it exists, it will show itself. It is salt: if it exists, its savour will be perceived. It is a precious ointment: if it exists, its presence cannot be hid. I am sure we should all be ready to make allowance for much backsliding, for much occasional deadness in professing Christians. I know a road may lead from one point to another, and yet have many a winding and turn; and a man may be truly holy, and yet be drawn aside by many an infirmity. Gold is not the less gold because mingled with alloy, nor light the less light because faint and dim, nor grace the less grace because young and weak. But after every allowance, I cannot see how any m an deserves to be called “holy,” who wilfully allows himself in sins, and is not humbled and ashamed because of them. I dare not call anyone “holy” who makes a habit of wilfully neglecting known duties, and wilfully doing what he knows God has commanded him not to do. Well says Owen, “I do not understand how a man can be a true believer unto whom sin is not the greatest burden, sorrow, and trouble.” Such are the leading characteristics of practical holiness. Let us examine ourselves and see whether we are acquainted with it. Let us prove our own selves. II. Let me try, in the next place, to show some reasons why practical holiness is so important. Can holiness save us? Can holiness put away sin - cover iniquities - make satisfaction for transgressions - pay our debt to God? No: not a whit. God forbid that I should ever say so. Holiness can do none of these things. The brightest saints are all “unprofitable servants.” Our purest works are no better than filthy rags, when tried by the light of God’s holy law. The white robe which Jesus offers, and faith puts on, must be our only righteousness - the name of Christ our only confidence - the Lamb’s book of life our only title to heaven. With all our holiness we are no better than sinners. Our best things are stained and tainted with imperfection. They are all more or less incomplete, wrong in the motive or defective in the performance. By the deeds of the law shall no child of Adam ever be justified. “By grace are ye saved through faith, and that not of yourselves, it is the gift of God: not of works, lest any man should boast.” (Ephes. , .) Why then is holiness so important? Why does the Apostle say, “Without it no man shall see the Lord”? Let me set out in order a few reasons. (a) For one thing, we must be holy, because the voice of God in Scripture plainly commands it. The Lord Jesus says to His people, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” (Matt. v. 20.) “Be ye perfect, even as your Father which is in heaven is perfect.” (Matt. v. 48.) Paul tells the Thessalonians, “This is the will of God, even your sanctification.” (1 Thess. iv. 3.) And Peter says, “As He which hath called you is holy, so be ye holy in all manner of conversation;” because it is written, “Be ye holy, for I am holy.” (1 Peter i. 15, 16.) “In this,” says Leighton, “law and Gospel agree.” (b) We must be holy, because this is one grand end and purpose for which Christ came into the world. Paul writes to the Corinthians, “He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again.” (2 Cor. v. 15.) And to the Ephesians, “Christ loved the Church, and gave Himself for it, that He might sanctify and cleanse it.” (Ephes. v. 25, 26.) And to Titus, “He gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” (Titus .) In short, to talk of men being saved from the guilt of sin, without being at the same time saved from its dominion in their hearts, is to contradict the witness of all Scripture. Are believers said to be elect! - it is “through sanctification of the Spirit.” Are they predestinated? - it is “to be conformed to the image of God’s Son.” Are they chosen? - it is “that they may be holy.” Are they called? - is it “with a holy calling.” Are they afflicted? - it is that they may be 31 HOLINESS J. C. RYLE “partakers of holiness.” Jesus is a complete Saviour. He does not merely take away the guilt of a believer’s sin, He does more - He breaks its power, (1 Peter i. 2; Rom. viii. 29; Eph. i. 4; Heb. xii. 10.) (c) We must be holy, because this is the only sound evidence that we have a saving faith in our Lord Jesus Christ. The Twelfth Article of our Church says truly, that “Although good works cannot put away our sins, and endure the severity of God’s judgment, yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by its fruits.” James warns us there is such a thing as a dead faith - a faith which goes no further than the profession of the lips, and has no influence on a man’s character. (James .) True saving faith is a very different kind of thing. True faith will always show itself by its fruits - it will sanctify, it will work by love, it will overcome the world, it will purify the heart. I know that people are fond of talking about death-bed evidences. They will rest on words spoken in the hours of fear, and pain, and weakness, as if they might take comfort in them about the friends they lose. But I am afraid in ninety-nine cases out of a hundred such evidences are not to be depended on. I suspect that, with rare exceptions, men die just as they have lived. The only safe evidence that we are one with Christ, and Christ in us, is holy life. They that live unto the Lord are generally the only people who die in the Lord. If we would die the death of the righteous, let us not rest in slothful desires only; let us seek to live His life. It is a true saying of Traill’s, “That man’s state is naught, and his faith unsound, that find not his hopes of glory purifying to his heart and life.” (d) We must be holy, because this is the only proof that we love the Lord Jesus Christ in sincerity. This is a point on which He has spoken most plainly, in the fourteenth and fifteenth chapters of John. “If ye love Me, keep my commandments.” - “He that hath my commandments and keepeth them, he it is that loveth Me.” - “If a man love Me he will keep my words.” - “Ye are my friends if ye do whatsoever I command you.” (John xiv. 15, 21, 23; xv. 14.) - Plainer words than these it would be difficult to find, and woe to those who neglect them! Surely that man must be in an unhealthy state of soul who can think of all that Jesus suffered, and yet cling to those sins for which that suffering was undergone It was sin that wove the crown of thorns - it was sin that pierced our Lord’s hands, and feet, and side - it was sin that brought Him to Gethsemane and Calvary, to the cross and to the grave. Cold must our hearts be if we do not hate sin and labour to get rid of it, though we may have to cut off the right hand and pluck out the right eye in doing it. (e) We must be holy, because this is the only sound evidence that we are true children of God. Children in this world are generally like their parents. Some, doubtless, are more so, and some less - but it is seldom indeed that you cannot trace a kind of family likeness. And it is much the same with the children of God. The Lord Jesus says, “If ye were Abraham’s children ye would do the works of Abraham.” - “If God were your Father ye would love Me.” (John viii. 39, 42.) If men have no likeness to the Father in heaven, it is vain to talk of their being His “sons.” If we know nothing of holiness we may flatter ourselves as we please, but we have not got the Holy Spirit dwelling in us: we are dead, and must be brought to life again - we are lost, and must be found. “As many as are led by the Spirit of God, they,” and they only, “are the sons of God.” (Rom. viii. 14.) We must show by our lives the family we belong to. - We must let men see by our good conversation that we are indeed the children of the Holy One, or our son-ship is but an empty name. “Say not,” says Gurnall, “that thou hast royal blood in thy veins, and art born of God, except thou canst prove thy pedigree by daring to be holy.” (f) We must be holy, because this is the most likely way to do good to others. We cannot live to ourselves only in this world. Our lives will always be doing either good or harm to those who see them. They are a silent sermon which all can read. It is sad indeed when they are a sermon for the devil’s cause, and not for God’s. I believe that far more is done for Christ’s kingdom by the holy living of believers than we are at all aware of. There is a reality about such living which makes men feel, and obliges them to think. It carries a weight and influence with it which nothing else can give. It makes religion beautiful, and draws men to consider it, like a lighthouse seen afar off. The day of judgment will prove that many besides husbands have been won “without the word” by a holy life, (1 Pet. iii. 1.) You may talk to persons about the doctrines of the Gospels, and few will listen, and still fewer understand. But your life is an argument that none can escape. There is a meaning about holiness which not even the most unlearned can help taking in. They may not understand justification, but they can understand charity. I believe there is far more harm done by unholy and inconsistent Christians than we are aware of. Such men are among Satan’s best allies. They pull down by their lives what ministers build with their lips. They cause the chariot wheels of the Gospel to drive heavily. They supply the children of this world with a never ending excuse for remaining as they are. - “I cannot see the use of so much religion,” said an irreligious tradesman not long ago; “I observe that some of my customers are always talking about the Gospel, and faith, and election, and the blessed promises, and so forth; and yet these very people think nothing of cheating me of pence and half-pence, when they have an opportunity. Now, if religious persons can do such things, I do not see what good there is in religion.” - I grieve to be obliged to write such things, but I fear that Christ’s name is too often blasphemed because of the lives of Christians. Let us take heed lest the blood of souls should be required at our hands. From murder of souls by inconsistency and loose walking, good Lord, deliver us! Oh, for the sake of others, if for no other reason, let us strive to be holy! (g) We must be holy, because our present comfort depends much upon it. We cannot be too often reminded of this. We are sadly apt to forget that there is a close connection between sin and sorrow, holiness and happiness, sanctification and consolation. God has so wisely ordered it, that our well-being and our well-doing are linked together. He has mercifully provided that even in this world it shall be man’s interest to be holy. Our justification is not by works - our calling and election are not according to our works - but it is vain for anyone to suppose that he will have a lively sense of his justification, or an assurance of his calling, so long as he neglects good works, or does not strive to live a holy life. “Hereby we do know that we know Him, if we keep His commandments.” - “Hereby we know that we are of the truth, and shall assure our hearts.” (1 John ; iii. 19.) A believer may as soon expect to feel the sun’s rays upon a dark and cloudy day, as to feel strong consolation in Christ while he does not follow Him fully. When the disciples forsook the Lord and fled, they escaped danger, but they were miserable and sad. When, shortly after, they confessed Him boldly before men, they were cast into prison and beaten; but we are told “they rejoiced that they were counted worthy to suffer shame for His name.” (Acts v. 41.) Oh, for our own sakes, if there were no other reason, let us strive to be holy! He that follows Jesus most fully will always follow Him most comfortably. (h) Lastly, we must be holy, because without holiness on earth we shall never be prepared to enjoy heaven. Heaven is a holy place. The Lord of heaven is a holy Being. The angels are holy creatures. Holiness is written on everything in heaven. The book of Revelation says expressly, “There shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie.” (Rev. xxi. 27.) I appeal solemnly to everyone who reads these pages, How shall we ever be at home and happy in heaven, if we die unholy? Death works no change. The grave makes no alteration. Each will rise again with the same character in which he breathed his last. Where will our place be if we are strangers to holiness now? Suppose for a moment that you were allowed to enter heaven without holiness. What would you do? What possible enjoyment could you feel there? To which of all the saints would you join yourself, and by whose side would you sit down? Their pleasures are not your pleasures, their tastes not your tastes, their character not your character. How could you possibly be happy, if you had not been holy on earth? Now perhaps you love the company of the light and the careless, the worldly-minded and the covetous, the reveller and the pleasure-seeker, the ungodly and the profane. There will be none such in heaven. Now perhaps you think the saints of God too strict and particular, and serious. You rather avoid them. You have no delight in their society. There will be no other company in heaven. Now perhaps you think praying, and Scripture-reading, and hymn singing, dull and melancholy, and stupid work - a thing to be tolerated now and then, but not enjoyed. You reckon the Sabbath a burden and a weariness; you could not possibly spend more than a small part of it in worshipping God. But remember, heaven is a never-ending Sabbath. The inhabitants thereof rest not day or night, saying, “Holy, holy, holy, Lord God Almighty” and singing the praise of the Lamb. How could an unholy man find pleasure in occupation such as this? Think you that such an one would delight to meet David, and Paul, and John, after a life spent in doing the very things they spoke against? Would he take sweet counsel with them, and find that he and they had much in common? - Think you, above all, that he would rejoice to meet Jesus, the Crucified One, face to face, after cleaving to the sins for which He died, after loving His enemies and despising His friends? Would he stand before Him with confidence, and join in the cry, “This is our God; we have waited for Him, we will be glad and rejoice in His salvation”? (Isa. xxv. 9.) Think you not rather that the tongue of an unholy man would cleave to the roof of his mouth with shame, and his only desire would be to be cast 33 HOLINESS J. C. RYLE out! He would feel a stranger in a land he knew not, a black sheep amidst Christ’s holy flock. The voice of Cherubim and Seraphim, the song of Angels and Archangels and all the company of heaven, would be a language he could not understand. The very air would seem an air he could not breathe. I know not what others may think, but to me it does seem clear that heaven would be a miserable place to an unholy man. It cannot be otherwise. People may say, in a vague way, “they hope to go to heaven;” but they do not consider what they say. There must be a certain “meetness for the inheritance of the saints in light.” Our hearts must be somewhat in tune. To reach the holiday of glory, we must pass through the training school of grace. We must be heavenly-minded, and have heavenly tastes, in the life that now is, or else we shall never find ourselves in heaven, in the life to come. And now, before I go any further, let me say a few words by way of application. (1) For one thing, let me ask everyone who may read these pages, Are you holy? Listen, I pray you, to the question I put to you this day. Do you know anything of the holiness of which I have been speaking? I do not ask whether you attend your church regularly - whether you have been baptized, and received the Lord’s Supper - whether you have the name of Christian - I ask something more than all this: Are you holy, or are you not? I do not ask whether you approve of holiness in others - whether you like to read the lives of holy people, and to talk of holy things, and to have on your table holy books - whether you mean to be holy, and hope you will be holy some day - I ask something further: Are you yourself holy this very day, or are you not? And why do I ask so straitly, and press the question so strongly? I do it because the Scripture says, “Without holiness no man shall see the Lord.” It is written, it is not my fancy - it is the Bible, not my private opinion - it is the word of God, not of man - “Without holiness no man shall see the Lord.” (Heb. xii. 14.) Alas, what searching, sifting words are these! What thoughts come across my mind, as I write them down! I look at the world, and see the greater part of it lying in wickedness. I look at professing Christians, and see the vast majority having nothing of Christianity but the name. I turn to the Bible, and I hear the Spirit saying, “Without holiness no man shall see the Lord.” Surely it is a text that ought to make us consider our ways, and search our hearts. Surely it should raise within us solemn thoughts, and send us to prayer. You may try to put me off by saying “you feel much, and think much about these things: far more than many suppose.” I answer, “This is not the point. The poor lost souls in hell do as much as this. The great question is not what you think, and what you feel, but what you do. You may say, “It was never meant that all Christians should be holy, and that holiness, such as I have described, is only for great saints, and people of uncommon gifts.” I answer, “I cannot see that in Scripture. I read that every man who hath hope in Christ purifieth himself.” (1 John iii. 3.) - “Without holiness no man shall see the Lord.” You may say, “It is impossible to be so holy and to do our duty in this life at the same time: the thing cannot be done.” I answer, “You are mistaken. It can be done. With Christ on your side nothing is impossible. It has been done by many. David, and Obadiah, and Daniel, and the servants of Nero’s household, are all examples that go to prove it.” You may say, “If I were so holy I would be unlike other people.” I answer, “I know it well. It is just what you ought to be. Christ’s true servants always were unlike the world around them - a separate nation, a peculiar people; - and you must be so too, if you would be saved!” You may say, “At this rate very few will be saved.” I answer, “I know it. It is precisely what we are told in the Sermon on the Mount.” The Lord Jesus said so 1,900 years ago. “Strait is the gate, and narrow is the way, that leadetn unto life, and few there be that find it.” (Matt. vii. 14.) Few will be saved, because few will take the trouble to seek salvation. Men will not deny themselves the pleasures of sin and their own way for a little season. They turn their backs on an “inheritance incorruptible, undefiled, and that fadeth not away.” “Ye will not come unto Me,” says Jesus, “that ye might have life.” (John v. 40.) You may say, “These are hard sayings: the way is very narrow.” I answer, “I know it. So says the Sermon on the Mount.” The Lord Jesus said so 1,900 years ago. He always said that men must take up the cross daily, and that they must be ready to cut off hand or foot, if they would be His disciples. It is in religion as it is in other things, “there are no gains without pains.” That which costs nothing is worth nothing. Whatever we may think fit to say, we must be holy, if we would see the Lord. Where is our Christianity if we are not? We must not merely have a Christian name, and Christian knowledge, we must have a Christian character also. We must be saints on earth, if ever we mean to be saints in heaven. God has said it, and He will not go back: “Without holiness no man shall see the Lord.” “The Pope’s calendar,” says Jenkyn, “only makes saints of the dead, but Scripture requires sanctity in the living.” “Let not men deceive themselves,” says Owen; “sanctification is a qualification indispensably necessary unto those who will be under the conduct of the Lord Christ unto salvation. He leads none to heaven but whom He sanctifies on the earth. This living Head will not admit of dead members.” Surely we need not wonder that Scripture says “Ye must be born again.” (John iii. 7.) Surely it is clear as noon-day that many professing Christians need a complete change - new hearts, new natures - if ever they are to be saved. Old things must pass away - they must become new creatures. “Without holiness no man,” be he who he may, “shall see the Lord.” (2) Let me, for another thing, speak a little to believers. I ask you this question, “Do you think you feel the importance of holiness as much as you should?” I own I fear the temper of the times about this subject. I doubt exceedingly whether it holds that place which it deserves in the thoughts and attention of some of the Lord’s people. I would humbly suggest that we are apt to overlook the doctrine of growth in grace, and that we do not sufficiently consider how very far a person may go in a profession of religion, and yet have no grace, and be dead in God’s sight after all. I believe that Judas Iscariot seemed very like the other Apostles. When the Lord warned them that one would betray Him, no one said, “Is it Judas?” We had better think more about the Churches of Sardis and Laodicea than we do. I have no desire to make an idol of holiness. I do not wish to dethrone Christ, and put holiness in His place. But I must candidly say, I wish sanctification was more thought of in this day than it seems to be, and I therefore take occasion to press the subject on all believers into whose hands these pages may fall. I fear it is sometimes forgotten that God has married together justification and sanctification. They are distinct and different things, beyond question, but one is never found without the other. All justified people are sanctified, and all sanctified are justified. What God has joined together let no man dare to put asunder. Tell me not of your justification, unless you have also some marks of sanctification. Boast not of Christ’s work for you, unless you can show us the Spirit’s work in you. Think not that Christ and the Spirit can ever be divided. I doubt not that many believers know these things, but I think it good for us to be put in remembrance of them. Let us prove that we know them by our lives. Let us try to keep in view this text more continually: “Follow holiness, without which no man shall see the Lord.” I must frankly say I wish there was not such an excessive sensitiveness on the subject of holiness as I sometimes perceive in the minds of believers. A man might really think it was a dangerous subject to handle, so cautiously is it touched! Yet surely when we have exalted Christ as “the way, the truth, and the life,” we cannot err in speaking strongly about what should be the character of His people. Well says Rutherford, “The way that crieth down duties and sanctification, is not the way of grace. Believing and doing are blood-friends.” I would say it with all reverence, but say it I must - I sometimes fear if Christ were on earth now, there are not a few who would think His preaching legal; and if Paul were writing his Epistles, there are those who would think he had better not write the latter? art of most of them as he did. But let us remember that the Lord Jesus did speak the Sermon on the Mount, and that the Epistle to the Ephesians contains six chapters and not four. I grieve to feel obliged to speak in this way, but I am sure there is a cause. That great divine, John Owen, the Dean of Christ Church, used to say, more than two hundred years ago, that there were people whose whole religion seemed to consist in going about complaining of their own corruptions, and telling everyone that they could do nothing of themselves. I am afraid that after two centuries the same thing might be said with truth of some of Christ’s professing people in this day. I know 35 HOLINESS J. C. RYLE there are texts in Scripture which warrant such complaints. I do not object to them when they come from men who walk in the steps of the Apostle Paul, and fight a good fight, as he did, against sin, the devil, and the world. But I never like such complaints when I see ground for suspecting, as I often do, that they are only a cloak to cover spiritual laziness, and an excuse for spiritual sloth. If we say with Paul, “O wretched man that I am,” let us also be able to say with him, “I press toward the mark.” Let us not quote his example in one thing, while we do not follow him in another. (Rom. vii. 24; Philip. iii. 14.) I do not set up myself to be better than other people, and if anyone asks, “What are you, that you write in this way?” I answer, “I am a very poor creature indeed.” But I say that I cannot read the Bible without desiring to see many believers more spiritual, more holy, more single-eyed, more heavenly-minded, more whole-hearted than they are in the nineteenth century. I want to see among believers more of a pilgrim spirit, a more decided separation from the world, a conversation more evidently in heaven, a closer walk with God - and therefore I have written as I have. Is it not true that we need a higher standard of personal holiness in this day? Where is out patience? Where is our zeal? Where is our love? Where are our works? Where is the power of religion to be seen, as it was in times gone by? Where is that unmistakable tone which used to distinguish the saints of old, and shake the world? Verily our silver has become dross, our wine mixed with water, and our salt has very little savour. We are all more than half asleep. The night is far spent, and the day is at hand. Let us awake, and sleep no more. Let us open our eyes more widely than we have done hitherto. “Let us lay aside every weight, and the sin that doth so easily beset us.” - “Let us cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness in the fear of God.” - (Heb. xii. i; 2 Cor. vii. 1.) “Did Christ die,” says Owen, “and shall sin live? Was He crucified in the world, and shall our affections to the world be quick and lively? Oh, where is the spirit of him, who by the cross of Christ was crucified to the world, and the world to him!” III. Let me, in the last place, offer a word of advice to all who desire to be holy. Would you be holy? Would you become a new creature? Then you must begin with Christ. You will do just nothing at all, and make no progress till you feel your sin and weakness, and flee to Him. He is the root and beginning of all holiness, and the way to be holy is to come to Him by faith and be joined to Him. Christ is not wisdom and righteousness only to His people, but sanctification also. Men sometimes try to make themselves holy first of all, and sad work they make of it. They toil and labour, and turn over new leaves, and make many changes; and yet, like the woman with the issue of blood, before she came to Christ, they feel “nothing bettered, but rather worse.” (Mark v. 26.) They run in vain, and labour in vain; and little wonder, for they are beginning at the wrong end. They are building up a wall of sand; their work runs down as fast as they throw it up. They are baling water out of a leaky vessel: the leak gains on them, not they on the leak. Other foundation of “holiness” can no man lay than that which Paul laid, even Christ Jesus. “Without Christ we can do nothing.” (John xv. 5.) It is a strong but true saying of Traill’s, “Wisdom out of Christ is damning folly - righteousness out of Christ is guilt and condemnation - sanctification out of Christ is filth and sin - redemption out of Christ is bondage and slavery.” Do you want to attain holiness? Do you feel this day a real hearty desire to be holy? Would you be a partaker of the Divine nature? Then go to Christ. Wait for nothing. Wait for nobody. Linger not. Think not to make yourself ready. Go and say to Him, in the words of that beautiful hymn - Nothing in my hand I bring, Simply to Thy cross I cling; Naked, flee to Thee for dress; Helpless, look to Thee for grace. There is not a brick nor a stone laid in the work of our sanctification till we go to Christ. Holiness is His special gift to His believing people. Holiness is the work He carries on in their hearts, by the Spirit whom He puts within them. He is appointed a “Prince and a Saviour, to give repentance” as well as remission of sins. - “To as many as receive Him, He gives power to become sons of God.” (Acts v. 31; John i. 12, 13.) Holiness comes not of blood - parents cannot give it to their children: nor yet of the will of the flesh - man cannot produce it in himself: nor yet of the will of man - ministers cannot give it you by baptism. Holiness comes from Christ. It is the result of vital union with Him, It is the fruit of being a living branch of the True Vine. Go then to Christ and say, “Lord, not only save me from the guilt of sin, but send the Spirit, whom Thou didst promise, and save me from its power. Make me holy. Teach me to do Thy will.” 36 HOLINESS J. C. RYLE Would you continue holy? Then abide in Christ. He says Himself, “Abide in Me and I in you, - he that abideth in Me and I in him, the same beareth much fruit. (John xv. 4, 5.) It pleased the Father that in Him should all fulness dwell - a full supply for all a believer’s wants. He is the Physician to whom you must daily go, if you would keep well. He is the Manna which you must daily eat, and the Rock of which you must daily drink. His arm is the arm on which you must daily lean, as you come up out of the wilderness of this world. You must not only be rooted, you must also be built up in Him. Paul was a man of God indeed - a holy man - a growing, thriving Christian - and what was the secret of it all? He was one to whom Christ was “all in all.” He was ever “looking unto Jesus.” “I can do all things,” he says, “through Christ which strengthened me.” “I live, yet not I, but Christ liveth in me. The life that I now live, I live by the faith of the Son of God.” Let us go and do likewise. (Heb. xii. 2; Phil. iv. 13; Gal. .) May all who read these pages know these things by experience, and not by hearsay only. May we all feel the importance of holiness, far more than we have ever done yet! May our years be holy years with our souls, and then they will be happy ones! Whether we live, may we live unto the Lord; or whether we die, may we die unto the Lord; of if He comes for us, may we be found in peace, without spot, and blameless!

“Fight the good fight of faith.” - 1 Timothy vi. 12. It is a curious fact that there is no subject about which most people feel such deep interest as “fighting.” Young men and maidens, old men and little children, high and low, rich and poor, learned and unlearned, all feel a deep interest in wars, battles and fighting. This is a simple fact, whatever way we may try to explain it. We should call that Englishman a dull fellow who cared nothing about the story of Waterloo, or Inkermann, or Balaclava or Lucknow. We should think that heart cold and stupid which was not moved and thrilled by the struggles at Sedan and Strasburg, and Metz, and Paris, during the war between France and Germany. But there is another warfare of far greater importance than any war that was ever waged by man. It is a warfare which concerns not two or three nations only, but every Christian man and woman born into the world. The warfare I speak of is the spiritual warfare. It is the fight which everyone who would be saved must fight about his soul. This warfare, I am aware, is a thing of which many know nothing. Talk to them about it, and they are ready to set you down as a madman, an enthusiast, or a fool. And yet it is as real and true as any war the world has ever seen. It has its hand-to-hand conflicts and its wounds. It has its watchings and fatigues. It has its sieges and assaults. It has its victories and its defeats. Above all, it has consequences which are awful, tremendous, and most peculiar. In earthly warfare the consequences to nations are often temporary and remediable. In the spiritual warfare it is very different. Of that warfare, the consequences, when the fight is over, are unchangeable and eternal. It is of this warfare that St. Paul spoke to Timothy, when he wrote those burning words, “Fight the good fight of faith; lay hold on eternal life.” It is of this warfare that I propose to speak in this paper. I hold the subject to be closely connected with that of sanctification and holiness. He that would understand the nature of true holiness must know that the Christian is “a man of war.” If we would be holy we must fight. I. The first thing I have to say is this: True Christianity is a fight. True Christianity! Let us mind that word “true.” There is a vast quantity of religion current in the world which is not true, genuine Christianity. It passes muster; it satisfies sleepy consciences; but it is not good money. It is not the real thing which was called Christianity eighteen hundred years ago. There are thousands of men and women who go to churches and chapels every Sunday, and call themselves Christians. Their names are in the baptismal register. They are reckoned Christians while they live. They are married with a Christian marriage service. They mean to be buried as Christians when they die. But you never see any “fight” about their religion! Of spiritual strife, and exertion, and conflict, and self- denial, and watching, and warring, they know literally nothing at all. Such Christianity may satisfy man, and those who say anything against it may be thought very hard and uncharitable; but it certainly is not the Christianity of the Bible. It is not the religion which the Lord Jesus founded, and His Apostles preached. It is not the religion which produces real holiness. True Christianity is “a fight.” The true Christian is called to be a soldier, and must behave as such from the day of his conversion to the day of his death. He is not meant to live a life of religious ease, indolence, and security. He must never imagine for a moment that he can sleep and doze along the way to heaven, like one travelling in an easy carriage. If he takes his standard of Christianity from the children of this world, he may be content with such notions; but he will find no countenance for them in the Word of God. If the Bible is the rule of his faith and practice, he will find his course laid down very plainly in this matter. He must “fight.” With whom is the Christian soldier meant to fight? Not with other Christians. Wretched indeed is that man’s idea of religion who fancies that it consists in perpetual controversy! He who is never satisfied unless he is engaged in some strife between church and church, chapel and chapel, sect and sect, faction and faction, party and party, knows nothing yet as he ought to know. No doubt it may be absolutely needful sometimes to appeal to law courts, in order to ascertain the right interpretation of a Church’s Articles, and rubrics, and formularies. But, as a general rule, the cause of sin is never so much helped as 38 HOLINESS J. C. RYLE when Christians waste their strength in quarrelling with one another, and spend their time in petty squabbles. No, indeed! The principal fight of the Christian is with the world, the flesh, and the devil. These are his never-dying foes. These are the three chief enemies against whom he must wage war. Unless he gets the victory over these three, all other victories are useless and vain. If he had a nature like an angel, and were not a fallen creature, the warfare would not be so essential. But with a corrupt heart, a busy devil, and an ensnaring world, he must either “fight” or be lost. He must fight the flesh. Even after conversion he carries within him a nature prone to evil, and a heart weak and unstable as water. That heart will never be free from imperfection in this world, and it is a miserable delusion to expect it. To keep that heart from going astray, the Lord Jesus bids us “watch and pray.” The spirit may be ready, but the flesh is weak. There is need of a daily struggle and a daily wrestling in prayer. “I keep under my body,” cries St. Paul, “and bring it into subjection.”’ - “I see a law in my members warring against the law of my mind, and bringing me into captivity.” - “O wretched man that I am, who shall deliver me from the body of this death?” - “They that are Christ’s have crucified the flesh with the affections and lusts.” - “Mortify your members which are upon the earth.” (Mark xiv. 38; 1 Cor. ix. 27; Rom. vii. 23, 24; Gal. v. 24; Coloss. iii. 5.) He must fight the world. The subtle influence of that mighty enemy must be daily resisted, and without a daily battle can never be overcome. The love of the world’s good things - the fear of the world’s laughter or blame - the secret desire to keep in with the world - the secret wish to do as others in the world do, and not to run into extremes - all these are spiritual foes which beset the Christian continually on his way to heaven, and must be conquered. “The friendship of the world is enmity with God: whosoever therefore will be a friend of the world is the enemy of God.” - “If any man love the world, the love of the Father is not in him.” - “The world is crucified to Me, and I unto the world.” - “Whatsoever is born of God overcometh the world.” - “Be not conformed to this world.” (James iv. 4; 1 John ; Gal. vi. 14; 1 John v. 4; Rom. xii. 2.) He must fight the devil. That old enemy of mankind is not dead. Ever since the fall of Adam and Eve he has been “going to and fro in the earth, and walking up and down in it,” and striving to compass one great end - the ruin of man’s soul. Never slumbering and never sleeping, he is always “going about as a lion seeking whom he may devour.” An unseen enemy, he is always near us, about our path and about our bed, and spying out all our ways. A “murderer and a liar” from the beginning, he labours night and day to cast us down to hell. Sometimes by leading into superstition, sometimes by suggesting infidelity, sometimes by one kind of tactics and sometimes by another, he is always carrying on a campaign against our souls. “Satan hath desired to have you, that he may sift you as wheat.” This mighty adversary must be daily resisted if we wish to be saved. But “this kind goeth not out” but by watching and praying, and fighting, and putting on the whole armour of God. The strong man armed will never be kept out of our hearts without a daily battle. (Job i. 7; 1 Peter v. 8; John viii. 44; Luke xxii. 31; Ephes. vi. 11.) Some men may think these statements too strong. You fancy that I am going too far, and laying on the colours too thickly. You are secretly saying to yourself, that men and women in England may surely get to heaven without all this trouble and warfare and fighting. Listen to me for a few minutes and I will show you that I have something to say on God’s behalf. Remember the maxim of the wisest General that ever lived in England - “In time of war it is the worst mistake to underrate your enemy, and try to make a little war.” This Christian warfare is no light matter. Give me your attention and consider what I say. What saith the Scripture? - “Fight the good fight of faith. Lay hold on eternal life. - “Endure hardness as a good soldier of Jesus Christ.” - “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the ruler of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that you may be able to withstand in the evil day, and having done all to stand.” - “Strive to enter in at the strait gate.” - “Labour for the meat that endureth unto everlasting life.” - “Think not that I came to send peace on the earth: I came not to send peace but a sword.” - “He that hath no sword let him sell his garment and buy one.” - “Watch ye, stand fast in the faith: quit you like men, be strong.” - “War a good warfare, holding faith and a good conscience.” (1 Tim. vi. 12; 2 Tim. ; Ephes. vi. 11-13; Luke xiii. 24; John vi. 27; Matt. x. 34; Luke xxii. 36; 1 Cor. xvi. 13; 1 Tim. i. 18, 19.) Words such as these appear to me clear, plain, and unmistakable. They all teach one and the same great lesson, if we are willing to receive it. That lesson is, that true Christianity is a struggle, a fight, and a 39 HOLINESS J. C. RYLE warfare. He that pretends to condemn “fighting” and teaches that we ought to sit still and “yield ourselves to God,” appears to me to misunderstand his Bible, and to make a great mistake. What says the Baptismal Service of the Church of England? No doubt that Service is uninspired, and, like every uninspired composition, it has its defects; but to the millions of people all over the globe, who profess and call themselves English Churchmen, its voice ought to speak with some weight. And what does it say? It tells us that over every new member who is admitted into the Church of England the following words are used - “I baptize thee in the name of the Father, the Son, and the Holy Ghost.” - “I sign this child with the sign of the cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under His banner against sin, the world, and the devil, and to continue Christ’s faithful soldier and servant unto his life’s end.” - Of course we all know that in myriads of cases baptism is a mere form, and that parents bring their children to the font without faith or prayer or thought, and consequently receive no blessing. The man who supposes that baptism in such cases acts mechanically, like a medicine, and that godly and ungodly, praying and prayerless parents, all alike get the same benefit for their children, must be in a strange state of mind. But one thing, at any rate, is very certain. Every baptized Churchman is by his profession a “soldier of Jesus Christ,” and is pledged “to fight under His banner against sin, the world, and the devil.” He that doubts it had better take up his Prayer-book, and read, mark, and learn its contents. The worst thing about many very zealous Churchmen is their total ignorance of what their own Prayer-book contains. Whether we are Churchmen or not, one thing is certain - this Christian warfare is a great reality, and a subject of vast importance. It is not a matter like Church government and ceremonial, about which men may differ, and yet reach heaven at last. Necessity is laid upon us. We must fight. There are no promises in the Lord Jesus Christ’s Epistles to the Seven Churches, except to those who “overcome.” Where there is grace there will be conflict. The believer is a soldier. There is no holiness without a warfare. Saved souls will always be found to have fought a fight. It is a fight of absolute necessity. Let us not think that in this war we can remain neutral and sit still. Such a line of action may be possible in the strife of nations, but it is utterly impossible in that conflict which concerns the soul. The boasted policy of noninterference - the “masterly inactivity” which pleases so many statesmen - the plan of keeping quiet and letting things alone - all this will never do in the Christian warfare. Here at any rate no one can escape serving under the plea that he is “a man of peace.” To be at peace with the world, the flesh and the devil, is to be at enmity with God, and in the broad way that leadeth to destruction. We have no choice or option. We must either fight or be lost. It is a fight of universal necessity. No rank, or class, or age, can plead exemption, or escape the battle. Ministers and people, preachers and hearers, old and young, high and low, rich and poor, gentle and simple, kings and subjects, landlords and tenants, learned and unlearned - all alike must carry arms and go to war. All have by nature a heart full of pride, unbelief, sloth, worldliness, and sin. All are living in a world beset with snares, traps, and pitfalls for the soul. All have near them a busy, restless, malicious devil. All, from the queen in her palace down to the pauper in the workhouse, all must fight, if they would be saved. It is a fight of perpetual necessity. It admits of no breathing time, no armistice, no truce. On week-days as well as on Sundays - in private as well as in public - at home by the family fireside as well as abroad - in little things like management of tongue and temper, as well as in great ones like the government of kingdoms - the Christian’s warfare must unceasingly go on. The foe we have to do with keeps no holidays, never slumbers, and never sleeps. So long as we have breath in our bodies we must keep on our armour, and remember we are on an enemy’s ground. “Even on the brink of Jordan,” said a dying saint, “I find Satan nibbling at my heels.” We must fight till we die. Let us consider well these propositions. Let us take care that our own personal religion is real, genuine, and true. The saddest symptom about many so-called Christians is the utter absence of anything like conflict and fight in their Christianity. They eat, they drink, they dress, they work, they amuse themselves, they get money, they spend money, they go through a scanty round of formal religious services once or twice every week. But the great spiritual warfare - its watchings and strugglings, its agonies and anxieties, its battles and contests - of all this they appear to know nothing at all. Let us take care that this case is not our own. The worst state of soul is “when the strong man armed keepeth the house, and his goods are at peace” - when he leads men and women “captive at his will,” and they make no resistance. The worst chains are those which are neither felt nor seen by the prisoner. (Luke xi. 21; 2 Tim. .) We may take comfort about our souls if we know anything of an inward fight and conflict. It is the invariable companion of genuine Christian holiness. It is not everything, I am well aware, ut it is something. Do we find in our heart of hearts a spiritual struggle? Do we feel anything of the flesh lusting against the spirit and the spirit against the flesh, so that we cannot do the things we would? (Gal. v. 17.) Are we conscious of two principles within us, contending for the mastery? Do we feel anything of war in our inward man? Well, let us thank God for it! It is a good sign. It is strongly probable evidence of the great work of sanctification. All true saints are soldiers. Anything is better than apathy, stagnation, deadness, and indifference. We are in a better state than many. The most part of so-called Christians have no feeling at all. We are evidently no friends of Satan. Like the kings of this world, he wars not against his own subjects. The very fact that he assaults us should fill our minds with hope. I say again, let us take comfort. The child of God has two great marks about him, and of these two we have one. HE MAY BE KNOWN BY HIS INWARD WARFARE, AS WELL AS BY HIS INWARD PEACE. II. I pass on to the second thing which I have to say in handling my subject: True Christianity is the fight of faith. In this respect the Christian warfare is utterly unlike the conflicts of this world. It does not depend on the strong arm, the quick eye, or the swift foot. It is not waged with carnal weapons, but with spiritual. Faith is the hinge on which victory turns. Success depends entirely on believing. A general faith in the truth of God’s written Word is the primary foundation of the Christian soldier’s character. He is what he is, does what he does, thinks as he thinks, acts as he acts, hopes as he hopes, behaves as he behaves, for one simple reason - he believes certain propositions revealed and laid down in Holy Scripture. “He that cometh to God must believe that He is, and that He is a Rewarder of them that diligently seek Him.” (Heb. xi. 5.) A religion without doctrine or dogma is a thing which many are fond of talking of in the present day. It sounds very fine at first. It looks very pretty at a distance. But the moment we sit down to examine and consider it, we shall find it a simple impossibility. We might as well talk of a body without bones and sinews. No man will ever be anything or do anything in religion, unless he believes something. Even those who profess to hold the miserable and uncomfortable views of the Deists are obliged to confess that they believe something. With all their bitter sneers against dogmatic theology and Christian credulity, as they call it, they themselves have a kind of faith. As for true Christians, faith is the very backbone of their spiritual existence. No one ever fights earnestly against the world, the flesh and the devil, unless he has engraven on his heart certain great principles which he believes. What they are he may hardly know, and may certainly not be able to define or write down. But there they are, and, consciously or unconsciously, they form the roots of his religion. Wherever you see a man, whether rich or poor, learned or unlearned, wrestling manfully with sin, and trying to overcome it, you may be sure there are certain great principles which that man believes. The poet who wrote the famous lines: “For modes of faith let graceless zealots fight, He can’t be wrong whose life is in the right,” was a clever man, but a poor divine. There is no such thing as right living without faith and believing. A special faith in our Lord Jesus Christ’s person, work, and office, is the life, heart, and mainspring of the Christian soldier’s character. He sees by faith an unseen Saviour, who loved him, gave Himself for him, paid his debts for him, bore his sins, carried his transgressions, rose again for him, and appears in heaven for him as his Advocate at the right hand of God. He sees Jesus, and clings to Him. Seeing this Saviour and trusting in Him, he feels peace and hope, and willingly does battle against the foes of his soul. He sees his own many sins - his weak heart, a tempting world, a busy devil; and if he looked only at them he might well despair. But he sees also a mighty Saviour, an interceding Saviour, a sympathizing Saviour 41 HOLINESS J. C. RYLE - His blood, His righteousness, His everlasting priesthood - and he believes that all this is his own. He sees Jesus, and casts his whole weight on Him. Seeing Him he cheerfully fights on, with a full confidence that he will prove “more than conqueror through Him that loved him.” (Rom. viii. 37.) Habitual lively faith in Christ’s presence and readiness to help is the secret of the Christian soldier fighting successfully. It must never be forgotten that faith admits of degrees. All men do not believe alike, and even the same person has his ebbs and flows of faith, and believes more heartily at one time than another. According to the degree of his faith the Christian fights well or ill, wins victories, or suffers occasional repulses, comes off triumphant, or loses a battle. He that has most faith will always be the happiest and most comfortable soldier. Nothing makes the anxieties of warfare sit so lightly on a man as the assurance of Christ’s love and continual protection. Nothing enables him to bear the fatigue of watching, struggling, and wrestling against sin, like the indwelling confidence that Christ is on his side and success is sure. It is the “shield of faith” which quenches all the fiery darts of the wicked one. - It is the man who can say, “I know whom I have believed” - who can say in time of suffering, “I am not ashamed.” - He who wrote those glowing words, “We faint not,” - “Our light affliction which endureth but for a moment worketh in us a far more exceeding and eternal weight of glory” - was the man who wrote with the same pen, “We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” - It is the man who said, “I live by the faith of the Son of God,” who said, in the same Epistle, “the world is crucified unto me, and I unto the world.” - It is the man who said, “To me to live is Christ,” who said, in the same Epistle, “I have learned in whatsoever state I am therewith to be content.” - “I can do all things through Christ.” - The more faith the more victory! The more faith the more inward peace! (Eph. vi. 16; 2 Tim. i. 12; 2 Cor. iv. 17, 18; Gal. ; vi. 14; Phil. i. 21; iv. 11, 13.) I think it impossible to overrate the value and importance of faith. Well may the Apostle Peter call it “precious.” (2 Pet. i. 1.) Time would fail me if I tried to recount a hundredth part of the victories which by faith Christian soldiers have obtained. Let us take down our Bibles and read with attention the eleventh chapter of the Epistle to the Hebrews. Let us mark the long list of worthies whose names are thus recorded, from Abel down to Moses, even before Christ was born of the Virgin Mary, and brought life and immortality into full light by the Gospel. Let us note well what battles they won against the world, the flesh, and the devil. And then let us remember that believing did it all. These men looked forward to the promised Messiah. They saw Him that is invisible. “By faith the elders obtained a good report.” (Heb. xi. 2-27.) Let us turn to the pages of early Church history. Let us see how the primitive Christians held fast their religion even unto death, and were not shaken by the fiercest persecutions of heathen Emperors. For centuries there were never wanting men like Polycarp and Ignatius, who were ready to die rather than deny Christ. Fines, and prisons, and torture, and fire, and sword, were unable to crush the spirit of the noble army of martyrs. The whole power of imperial Rome, the mistress of the world, proved unable to stamp out the religion which began with a few fishermen and publicans in Palestine! And then let us remember that believing in an unseen Jesus was the Church’s strength. They won their victory by faith. Let us examine the story of the Protestant Reformation. Let us study the lives of its leading champions - Wycliffe, and Huss, and Luther, and Ridley, and Latimer, and Hooper. Let us mark how these gallant soldiers of Christ stood firm against a host of adversaries, and were ready to die for their principles. What battles they fought! What controversies they maintained! What contradiction they endured I What tenacity of purpose they exhibited against a world in arms! And then let us remember that believing in an unseen Jesus was the secret of their strength. They overcame by faith. Let us consider the men who have made the greatest marks in Church history in the last hundred years. Let us observe how men like Wesley, and Whitfield, and Venn, and Romaine, stood alone in their day and generation, and revived English religion in the face of opposition from men high in office, and in the face of slander, ridicule, and persecution from nine-tenths of professing Christians in our land. Let us observe how men like William Wilberforce, and Havelock, and Hedley Vicars, have witnessed for Christ in the most difficult positions, and displayed a banner for Christ even at the regimental mess-table, or on the floor of the House of Commons. Let us mark how these noble witnesses never flinched to the end, and won the respect even of their worst adversaries. And then let us remember that believing in an unseen Christ is the key to all their characters. By faith they lived, and walked, and stood, and overcame. Would anyone live the life of a Christian soldier? Let him pray for faith. It is the gift of God; and a gift which those who ask shall never ask for in vain. You must believe before you do. If men do nothing in religion, it is because they do not believe. Faith is the first step toward heaven. Would anyone fight the fight of a Christian soldier successfully and prosperously? Let him pray for a continual increase of faith. Let him abide in Christ, get closer to Christ, tighten his hold on Christ every day that he lives. Let his daily prayer be that of the disciples - “Lord, increase my faith.” (Luke xvii. 5.) Watch jealously over your faith, if you have any. It is the citadel of the Christian character, on which the safety of the whole fortress depends. It is the point which Satan loves to assail. All lies at his mercy if faith is overthrown. Here, if we love life, we must especially stand on our guard. III. The last thing I have to say is this: True Christianity is a good fight. “Good” is a curious word to apply to any warfare. All worldly war is more or less evil. No doubt it is an absolute necessity in many cases - to procure the liberty of nations, to prevent the weak from being trampled down by the strong - but still it is an evil. It entails an awful amount of bloodshed and suffering. It hurries into eternity myriads who are completely unprepared for their change. It calls forth the worst passions of man. It causes enormous waste and destruction of property. It fills peaceful homes with mourning widows and orphans. It spreads far and wide poverty, taxation, and national distress. It disarranges all the order of society. It interrupts the work of the Gospel and the growth of Christian missions. In short, war is an immense and incalculable evil, and every praying man should cry night and day, “Give peace in our time.” And yet there is one warfare which is emphatically “good,” and one fight in which there is no evil. That warfare is the Christian warfare. That fight is the fight of the soul. Now what are the reasons why the Christian fight is a “good fight”? What are the points in which his warfare is superior to the warfare of this world? Let me examine this matter, and open it out in order. I dare not pass the subject and leave it unnoticed. I want no one to begin the life of a Christian soldier without counting the cost. I would not keep back from anyone that if he would be holy and see the Lord he must fight, and that the Christian fight though spiritual is real and severe. It needs courage, boldness, and perseverance. But I want my readers to know that there is abundant encouragement, if they will only begin the battle. The Scripture does not call the Christian fight “a good fight” without reason and cause. Let me try to show what I mean. (a) The Christian’s fight is good because fought under the best of generals. The Leader and Commander of all believers is our Divine Saviour, the Lord Jesus Christ - a Saviour of perfect wisdom, infinite love, and almighty power. The Captain of our salvation never fails to lead His soldiers to victory. He never makes any useless movements, never errs in judgment, never commits any mistake. His eye is on all His followers, from the greatest of them even to the least. The humblest servant in His army is not forgotten. The weakest and most sickly is cared for, remembered, and kept unto salvation. The souls whom He has purchased and redeemed with His own blood are far too precious to be wasted and thrown away. Surely this is good! (b) The Christian’s fight is good, because fought with the best of helps. Weak as each believer is in himself, the Holy Spirit dwells in him, and his body is a temple of the Holy Ghost. Chosen by God the Father, washed in the blood of the Son, renewed by the Spirit, he does not go a warfare at his own charges, and is never alone. God the Holy Ghost daily teaches, leads, guides, and directs him. God the Father guards him by His almighty power. God the Son intercedes for him every moment, like Moses on the mount, while he is fighting in the valley below. A threefold cord like this can never be broken! His daily provisions and supplies never fail. His commissariat is never defective. His bread and his water are sure. Weak as he seems in himself, like a worm, he is strong in the Lord to do great exploits. Surely this is good! (c) The Christian fight is a good fight, because fought with the best of promises. To every believer belong exceeding great and precious promises - all Yea and Amen in Christ - promises sure to be fulfilled, because made by One who cannot lie, and has power as well as will to keep His word. “Sin shall not have dominion over you.” - “The God of peace shall bruise Satan under your feet shortly.” - “He that has begun a good work will perform it until the day of Jesus Christ.” - “When thou passeth through the waters I will 43 HOLINESS J. C. RYLE be with thee, and through the floods, they shall not overflow thee.” - “My sheep shall never perish, neither shall anyone pluck them out of my hand.” - “Him that cometh unto Me! will in no wise cast out.” - “I will never leave thee, nor forsake thee.” - “I am persuaded that neither death, nor life, nor things present, nor things to come, shall be able to separate us from the love of God, which is in Christ Jesus.” (Rom. vi. 14; Rom. xvi. 20; Philip. i. 6; Isa. xliii. 2; John x. 28; John vi. 37; Heb. xiii. 5; Rom. viii. 38.) Words like these are worth their weight in gold! Who does not know that promises of coming aid have cheered the defenders of besieged cities, like Lucknow, and raised them above their natural strength? Have we never heard that the promise of “help before night” had much to say to the mighty victory of Waterloo? Yet all such promises are as nothing compared to the rich treasure of believers, the eternal promises of God. Surely this is good! (d) The Christian’s fight is a good fight, because fought with the best of issues and results. No doubt it is a wa± in which there an; tremendous struggles, agonizing conflicts, wounds, bruises, watchings, fastings, and fatigue. But still every believer, without exception, is “more than conqueror through Him that loved him.” (Rom. viii. 37.) No soldiers of Christ are ever lost, missing, or left d ead on the battlefield. No mourning will ever need to be put on, and no tears to be shed for either private or officer in the army of Christ. The muster roll, when the last evening comes, will be found precisely the same that it was in the morning. The English Guards marched out of London to the Crimean campaign a magnificent body of men; but many of the gallant fellows laid their bones in a foreign grave, and never saw London again. Far different shall be the arrival of the Christian army in “the city which hath foundations, whose builder and maker is God.” (Heb. xi. 10.) Not one shall be found lacking. The words of our great Captain shall be found true: “Of them which Thou hast given Me I have lost none.” (John xviii. 9.) Surely this is good! (e) The Christian’s fight is good, because it does good to the soul of him that fights it. All other wars have a bad, lowering, and demoralising tendency. They call forth the worst passions of the human mind. They harden the conscience, and sap the foundations of religion and morality. The Christian warfare alone tends to call forth the best things that are left in man. It promotes humility and charity, it lessens selfishness and worldliness, it induces men to set their affections on things above. The old, the sick, the dying, are never known to repent of fighting Christ’s battles against sin, the world, and the devil. Their only regret is that they did not begin to serve Christ long before. The experience of that eminent saint, Philip Henry, does not stand alone. In his last days he said to his family, “I take you all to record that a life spent in the service of Christ is the happiest life that a man can spend upon earth.” Surely this is good! (f) The Christian’s fight is a good fight, because it does good to the world. All other wars have a devastating, ravaging, and injurious effect. The march of an army through a land is an awful scourge to the inhabitants. Wherever it goes it impoverishes, wastes, and does harm. Injury to persons, property, feelings, and morals invariably accompanies it. Far different are the effects produced by Christian soldiers. Wherever they live they are a blessing. They raise the standard of religion and morality. They invariably check the progress of drunkenness. Sabbath-breaking, profligacy, and dishonesty. Even their enemies are obliged to respect them. Go where you please, you will rarely find that barracks and garrisons do good to the neighbourhood. But go where you please, you will find that the presence of a few true Christians is a blessing. Surely this is good! (g) Finally, the Christian’s fight is good, because it ends in a glorious reward for all who fight it. Who can tell the wages that Christ will pay to all His faithful people? Who can estimate the good things that our Divine Captain has laid up for those who confess Him before men? A grateful country can give to her successful warriors medals, Victoria Crosses, pensions, peerages, honours, and titles. But it can give nothing that will last and endure for ever, nothing that can be carried beyond the grave. Palaces like Blenheim and Strathfieldsay can only be enjoyed for a few years. The bravest generals and soldiers must go down one day before the King of Terrors. Better, far better, is the position of him who fights under Christ’s banner against sin, the world, and the devil. He may get little praise of man while he lives, and go down to the grave with little honour; but he shall have that which is far better, because far more enduring. He shall have “a crown of glory that fadeth not away.” (1 Pet. v. 4.) Surely this is good! Let us settle it in our minds that the Christian fight is a good fight - really good, truly good, emphatically good. We see only part of it as yet. We see the struggle, but not the end; we see the campaign, but not the reward; we see the cross, but not the crown. We see a few humble, broken-spirited, penitent, praying people, enduring hardships and despised by the world; but we see not the hand of God over them, the face of God smiling on them, the kingdom of glory prepared for them. These things are yet to be 44 HOLINESS J. C. RYLE revealed. Let us not judge by appearances. There are more good things about the Christian warfare than we see. And now let me conclude my whole subject with a few words of practical application. Our lot is cast in times when the world seems thinking of little else but battles and fighting. The iron is entering into the soul of more than one nation, and the mirth of many a fair district is clean gone. Surely in times like these a minister may fairly call on men to remember their spiritual warfare. Let me say a few parting words about the great fight of the soul. (1) It may be you are struggling hard for the rewards of this world. Perhaps you are straining every nerve to obtain money, or place, or power, or pleasure. If that be your case, take care. Your sowing will lead to a crop of bitter disappointment. Unless you mind what you are about your latter end will be to lie down in sorrow. Thousands have trodden the path you are pursuing, and have awoke too late to find it end in misery and eternal ruin. They have fought hard for wealth, and honour, and office, and promotion, and turned their backs on God, and Christ, and heaven, and the world to come. And what has their end been? Often, far too often, they have found out that their whole life has been a grand mistake. They have tasted by bitter experience the feelings of the dying statesman who cried aloud in his last hours, “The battle is fought: the battle is fought: but the victory is not won.” For your own happiness’ sake resolve this day to join the Lord’s side. Shake off your past carelessness and unbelief. Come out from the ways of a thoughtless, unreasoning world. Take up the cross, and become a good soldier of Christ. “Fight the good fight of faith,” that you may be happy as well as safe. Think what the children of this world will often do for liberty, without any religious principle. Remember how Greeks, and Romans, and Swiss, and Tyrolese, have endured the loss of all things, and even life itself, rather than bend their necks to a foreign yoke. Let their example provoke you to emulation. If men can do so much for a corruptible crown, how much more should you do for one which is incorruptible! Awake to a sense of the misery of being a slave. For fife, and happiness, and liberty, arise and fight. Fear not to begin and enlist under Christ’s banner. The great Captain of your salvation rejects none that come to Him. Like David in the cave of Adullam, He is ready to receive all who apply to Him, however unworthy they may feel themselves. None who repent and believe are too bad to be enrolled in the ranks of Christ’s army. All who come to Him by faith are admitted, clothed, armed, trained, and finally led on to complete victory. Fear not to begin this very day. There is yet room for you. Fear not to go on fighting, if you once enlist. The more thorough and whole-hearted you are as a soldier, the more comfortable will you find your warfare. No doubt you will often meet with trouble, fatigue, and hard fighting, before your warfare is accomplished. But let none of these things move you. Greater is He that is for you than all they that be against you. Everlasting liberty or everlasting captivity are the alternatives before you. Choose liberty, and fight to the last. (2) It may be you know something of the Christian warfare, and are a tried and proved soldier already. If that be your case, accept a parting word of advice and encouragement from a fellow-soldier. Let me speak to myself as well as to you. Let us stir up our minds by way of remembrance. There are some things which we cannot remember too well. Let us remember that if we would fight successfully we must put on the whole armour of God, and never lay it aside till we die. Not a single piece of the armour can be dispensed with. The girdle of truth, the breastplate of righteousness, the shield of faith, the sword of the Spirit, the helmet of hope - each and all are needful. Not a single day can we dispense with any part of this armour. Well says an old veteran in Christ’s army, who died 200 years ago, “In heaven we shall appear, not in armour, but in robes of glory. But here our arms are to be worn night and day. We must walk, work, sleep in them, or else we are not true soldiers of Christ.” (Gurnall’s Christian Armour.) Let us remember the solemn words of an inspired warrior, who went to his rest 1,800 years ago: “No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.” (2 Tim. .) May we never forget that saying! Let us remember that some have seemed good soldiers for a little season, and talked loudly of what they would do, and yet turned back disgracefully in the day of battle. Let us never forget Balaam, and Judas, and Demas, and Lot’s wife. Whatever we are, and however weak, let us be real, genuine, true, and sincere. Let us remember that the eye of our loving Saviour is upon us, morning, noon, and night. He will never suffer us to be tempted above that we are able to bear. He c an be touched with the feeling of our infirmities, for He suffered Himself being tempted. He knows what battles and conflicts are, for He Himself was assaulted by the Prince of this world. Having such a High Priest, Jesus the Son of God, let us hold fast our profession. (Heb. iv. 14.) Let us remember that thousands of soldiers before us have fought the same battle that we are fighting, and come off more than conquerors through Him that loved them. They overcame by the blood of the Lamb; and so also may we. Christ’s arm is quite as strong as ever, and Christ’s heart is just as loving as ever. He that saved men and women before us is one who never changes. He is “able to save to the uttermost all who come unto God by Him.” Then let us cast doubts and fears away. Let us “follow them who through faith and patience inherit the promises,” and are waiting for us to join them. (Heb. vii. 25; vi. 12.) Finally, let us remember that the time is short, and the coming of the Lord draweth nigh. A few more battles and the last trumpet shall sound, and the Prince of Peace shall come to reign on a renewed earth. A few more struggles and conflicts, and then we shall bid an eternal good-bye to warfare, and to sin, to sorrow, and to death. Then let us fight on to the last, and never surrender. Thus saith the Captain of our salvation - “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” (Rev. xxi. 7.) Let me conclude all with the words of John Bunyan, in one of the most beautiful parts of Pilgrim’s Progress. He is describing the end of one of his best and holiest pilgrims: - “After this it was noised abroad that Mr. Valiant-for-truth was sent for by a summons, by the same party as the others. And he had this word for a token that the summons was true, ‘The pitcher was broken at the fountain.’ (Eccl. xii. 6.) When he understood it, he called for his friends, and told them of it. Then said he, ‘I am going to my Father’s house; and though with great difficulty I have got hither, yet now I do not repent me of all the troubles I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me that I have fought His battles, who will now be my rewarder.’ When the day that he must go home was come, many accompanied him to the river-side, into which, as he went down, he said, ‘O death where is thy sting?’ And as he went down deeper, he cried, ‘O grave, where is thy victory?’ So he passed over, and all the trumpets sounded for him on the other side.” May our end be like this! May we never forget that without fighting there can be no holiness while we live, and no crown of glory when we die! 46 HOLINESS J. C. RYLE

“Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” - 2 Peter iii. 18. The subject of the text which heads this page is one which I dare not omit in this volume about Holiness. It is one that ought to be deeply interesting to every true Christian. It naturally raises the questions, Do we grow in grace? Do we get on in our religion? Do we make progress? To a mere formal Christian I cannot expect the inquiry to seem worth attention. The man who has nothing more than a kind of Sunday religion - whose Christianity is like his Sunday clothes, put on once a week, and then laid aside - such a man cannot, of course, be expected to care about “growth in grace.” He knows nothing about such matters. “They are foolishness to him.” (1 Cor. .) But to every one who is in downright earnest about his soul, and hungers and thirsts after spiritual life, the question ought to come home with searching power. Do we make progress in our religion? Do we grow? The question is one that is always useful, but especially so at certain seasons. A Saturday night, a Communion Sunday, the return of a birthday, the end of a year - all these are seasons that ought to set us thinking, and make us look within. Time is fast flying. Life is fast ebbing away. The hour is daily drawing nearer when the reality of our Christianity will be tested, and it will be seen whether we have built on “the rock” or on “the sand.” Surely it becomes us from time to time to examine ourselves, and take account of our souls? Do we get on in spiritual things? Do we grow? The question is one that is of special importance in the present day. Crude and strange opinions are floating in men’s minds on some points of doctrine, and among others on the point of “growth in grace,” as an essential part of true holiness. By some it is totally denied. By others it is explained away, and pared down to nothing. By thousands it is misunderstood, and consequently neglected. In a day like this it is useful to look fairly in the face the whole subject of Christian growth. In considering this subject there are three things which I wish to bring forward and establish: - I. The reality of religious growth. There is such a thing as “growth in grace.” II. The marks of religious growth. There are marks by which “growth in grace” may be known. III. The means of religious growth. There are means that must be used by those who desire “growth in grace.” I know not who you are, into whose hands this paper may have fallen. But I am not ashamed to ask your best attention to its contents. Believe me, the subject is no mere matter of speculation and controversy. It is an eminently practical subject, if any is in religion. It is intimately and inseparably connected with the whole question of “sanctification.” It is a leading mark of true saints that they grow. The spiritual health and prosperity, the spiritual happiness and comfort of every true-hearted and holy Christian, are intimately connected with the subject of spiritual growth. I. The first point I propose to establish is this: There is such a thing as growth in grace. That any Christian should deny this proposition is at first sight a strange and melancholy thing. But it is fair to remember that man’s understanding is fallen no less than his will. Disagreements about doctrines are often nothing more than disagreements about the meaning of words. I try to hope that it is so in the present case. I try to believe that when I speak of “growth in grace” and maintain it, I mean one thing, while my brethren who deny it mean quite another. Let me therefore clear the way by explaining what I mean. When I speak of “growth in grace,” I do not for a moment mean that a believer’s interest in Christ can grow. I do not mean that he can grow in safety, acceptance with God, or security. I do not mean that he can ever be more justified, more pardoned, more forgiven, more at peace with God, than he is the first moment that he believes. I hold firmly that the justification of a believer is a finished, perfect, and complete work; and that the weakest saint, though he may not know and feel it, is as completely justified as the strongest. I hold firmly that our election, calling, and standing in Christ admit of no degrees, increase, or diminution. If any one dreams that by “growth in grace” I mean growth in. justification he is utterly wide of the mark, and utterly mistaken about the whole point I am considering. I would go to the stake, God helping me, for the glorious truth, that in the matter of justification before God every believer is “complete in Christ.” (Col. .) Nothing can be added to his justification from the moment he believes, and nothing taken away. When I speak of “growth in grace” I only mean increase in the degree, size, strength, vigour, and power of the graces which the Holy Spirit plants in a believer’s heart. I hold that every one of those graces admits of growth, progress, and increase. I hold that repentance, faith, hope, love, humility, zeal, courage, and the like, may be little or great, strong or weak, vigorous or feeble, and may vary greatly in the same man at different periods of his life. When I speak of a man “growing in grace,” I mean simply this - that1 his sense of sin is becoming deeper, his faith stronger, his hope brighter, his love more extensive, his spiritual-mindedness more marked. He feels more of the power of godliness in his own heart. He manifests more of it in his life. He is going on from strength to strength, from faith to faith, and from grace to grace. I leave it to others to describe such a man’s condition by any words they please. For myself I think the truest and best account of him is this - he is “growing in grace.” One principal ground on which I build this doctrine of “growth in grace,” is the plain language of Scripture. If words in the Bible mean anything, there is such a thing as “growth,” and believers ought to be exhorted to “grow.” - What says St. Paul? “Your faith groweth exceedingly.” (2 Thess. i. 3) “We beseech you that ye increase more and more.” (1 Thess. iv. 10.) “Increasing in the knowledge of God.” (Col. i 10.) “Having hope, when your faith is increased.” (2 Cor. x. 15.) “The Lord make you to increase in love.” (1 Thess. iii. 12.) “That ye may grow up into Him in all things.” (Eph. iv. 15.) “I pray that your love may abound more and more.” (Phil. i. 9.) “We beseech you, as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.” (1 Thess. iv. 1.) - What says St. Peter? “Desire the sincere milk of the Word, that ye may grow thereby.” (1 Pet. .) “Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” (2 Pet. iii. 18.) I know not what others think of such texts. To me they seem to establish the doctrine for which I contend, and to be incapable of any other explanation. Growth in grace is taught in the Bible. I might stop here and say no more. The other ground, however, on which I build the doctrine of “growth in grace,” is the ground of fact and experience. I ask any honest reader of the New Testament whether he cannot see degrees of grace in the New Testament saints whose histories are recorded, as plainly as the sun at noon-day? - I ask him whether he cannot see in the very same persons as great a difference between their faith and knowledge at one time and at another, as between the same man’s strength when he is an infant and when he is a grownup man? - I ask him whether the Scripture does not distinctly recognise this in the language it uses, when it speaks of “weak” faith and “strong” faith, and of Christians as “new-born babes,” “little children,” “young men,” and “fathers “? (1 Pet. ; John .) I ask him, above all, whether his own observation of believers, now-a-days, does not bring him to the same conclusion? - What true Christian would not confess that there is as much difference between the degree of his own faith and knowledge when he was first converted, and his present attainments, as there is between a sapling and a full-grown tree? His graces are the same in principle; but they have grown. I know not how these facts strike others: to my eyes they seem to prove, most unanswerably, that “growth in grace” is a real thing. I feel almost ashamed to dwell so long upon this part of my subject. In fact, if any man means to say that the faith, and hope, and knowledge, and holiness of a newly-converted person, are as strong as those of an old-established believer, and need no increase, it is waste of time to argue further. No doubt they are as real, but not so strong - as true, but not so vigorous - as much seeds of the Spirit’s planting, but not yet so fruitful. And if any one asks how they are to become stronger, I say it must be by the same process by which all things having life increase - they must grow. And this is what I mean by “growth in grace.” [10] Let us turn away from the things I have been discussing to a more practical view of the great subject before us. I want men to look at “growth in grace” as a thing of infinite importance to the soul. I believe, whatever others may think, that our best interests are concerned in a right view of the question - Do we grow? (a) Let us know then that “growth in grace” is the best evidence of spiritual health and prosperity. In a child, or a flower, or a tree, we are all aware that when there is no growth there is something wrong. 56 HOLINESS J. C. RYLE Healthy life in an animal or vegetable will always show itself by progress and increase. It is just the same with our souls. If they are progressing and doing well they will grow. [11] (b) Let us know, furthermore, that “growth in grace” is one way to be happy in our religion. God has wisely linked together our comfort and our increase in holiness. He has graciously made it our interest to press on and aim high in our Christianity. There is a vast difference between the amount of sensible enjoyment which one believer has in his religion compared to another. But you may be sure that ordinarily the man who feels the most “joy and peace in believing,” and has the clearest witness of the Spirit in his heart, is the man who grows. (c) Let us know, furthermore, that “growth in grace” is one secret of usefulness to others. Our influence on others for good depends greatly on what they see in us. The children of the world measure Christianity quite as much by their eyes as by their ears. The Christian who is always at a standstill, to all appearances the same man, with the same little faults, and weaknesses, and besetting sins, and petty infirmities, is seldom the Christian who does much good. The man who shakes and stirs minds, and sets the world thinking, is the believer who is continually improving and going forward. Men think there is life and reality when they see growth. [12] (d) Let us know, furthermore, that “growth in grace” pleases God. It may seem a wonderful thing, no doubt, that anything done by such creatures as we are can give pleasure to the Most High God. But so it is. The Scripture speaks of walking so as to “please God.” The Scripture says there are sacrifices with which “God is well-pleased.” (1 Thess. iv. 1; Heb. xiii. 16.) The husbandman loves to see the plants on which he has bestowed labour flourishing and bearing fruit. It cannot but disappoint and grieve him to see them stunted and standing still. Now what does our Lord Himself say? “I am the true vine, and my Father is the husbandman.” - “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” (John xv. 1, 8.) The Lord takes pleasure in all His people - but specially in those that grow. (e) Let us know, above all, that “growth in grace” is not only a thing possible, but a thing for which believers are accountable. To tell an unconverted man, dead in sins, to “grow in grace” would doubtless be absurd. To tell a believer, who is quickened and alive to God, to grow, is only summoning him to a plain Scriptural duty. He has a new principle within him, and it is a solemn duty not to quench it. Neglect of growth robs him of privileges, grieves the Spirit, and makes the chariot wheels of his soul move heavily. Whose fault is it, I should like to know, if a believer does not grow in grace? The fault, I am sure, cannot be laid on God. He delights to “give more grace;” He “hath pleasure in the prosperity of His servants.” (James iv. 6; Psa. v. 27.) The fault, no doubt, is our own. We ourselves are to blame, and none else, if we do not grow. II. The second point I propose to establish is this: There are marks by which growth in grace may be known. Let me take it for granted that we do not question the reality of growth in grace and its vast importance. - So far so good. But you now want to know how any one may find out whether he is growing in grace or not? I answer that question, in the first place, y observing that we are very poor judges of our own condition, and that bystanders often know us better than we know ourselves. But I answer further, that there are undoubtedly certain great marks and signs of growth in grace, and that wherever you see these marks you see a “growing” soul. I will now proceed to place some of these marks before you in order. (a) One mark of “growth in grace” is increased humility. The man whose soul is “growing,” feels his own sinfulness and unworthiness more every year. He is ready to say with Job, “I am vile,” - and with Abraham, I am “dust and ashes,” - and with Jacob, “I am not worthy of the least of all Thy mercies, - and with David, “I am a worm,” - and with Isaiah, “I am a man of unclean lips,” - and with Peter, “I am a sinful man, O Lord.” Job xl. 4; Gen. xviii. 27; ; Ps. xxii. 6; Isa. vi. 5; Luke v. 8.) The nearer he draws to God, and the more he sees of God’s holiness and perfection, the more thoroughly is he sensible of his own countless imperfections. The further he journeys in the way to heaven, the more he understands what St. Paul means when he says, “I am not already perfect,” - “I am not meet to be called an Apostle,” - “I am less than the least of all saints,” - “I am chief of sinners.” (Phil. iii. 12; 1 Cor. xv. 9; Ephes. iii. 8; 1 Tim. i. 15.) The riper he is for glory, the more, like the ripe corn, he hangs down his head. The brighter and clearer is his light, the more he sees of the shortcomings and infirmities of his own heart. When first converted, he would tell you he saw but little of them compared to what he sees now. Would anyone know whether he is growing in grace? Be sure that you look within for increased humility. [13] (b) Another mark of “growth in grace” is increased faith and love towards our Lord Jesus Christ. The man whose soul is “growing,” finds more in Christ to rest upon every year, and rejoices more that he has such a Saviour. No doubt he saw much in Him when first he believed. His faith laid hold on the atonement of Christ and gave him hope. - But as he grows in grace he sees a thousand things in Christ of which at first he never dreamed. His love and power - His heart and His intentions - His offices as Substitute, Intercessor, Priest, Advocate, Physician, Shepherd, and Friend, unfold themselves to a growing soul in an unspeakable manner. In short, he discovers a suitableness in Christ to the wants of his soul, of which the half was once not known to him. Would anyone know if he is growing in grace? Then let him look within for increased knowledge of Christ. (c) Another mark of “growth in grace” is increased holiness of life and conversation. The man whose soul is “growing” gets more dominion over sin, the world, and the devil every year. He becomes more careful about his temper, his words, and his actions. He is more watchful over his conduct in every relation of life. He strives more to be conformed to the image of Christ in all things, and to follow Him as his example, as well as to trust in Him as his Saviour. He is not content with old attainments and former grace. He forgets the things that are behind and reaches forth unto those things which are before, making “Higher!” “Upward!” “Forward!” “Onward!” his continual motto. (Phil. iii. 13.) On earth he thirsts and longs to have a will more entirely in unison with God’s will. In heaven the chief thing that he looks for, next to the presence of Christ, is complete separation from all sin. Would anyone know if he is growing in grace? Then let him look within for increased holiness. [14] (d) Another mark of “growth in grace” is increased spirituality of taste and mind. The man whose soul is “growing” takes more interest in spiritual things every year. He does not neglect his duty in the world. He discharges faithfully, diligently, and conscientiously every relation of life, whether at home or abroad. But the things he loves best are spiritual things. The ways, and fashions, and amusements, and recreations of the world have a continually decreasing place in his heart. He does not condemn them as down right sinful, nor say that those who have anything to do with them are going to hell. He only feels that they have a constantly diminishing hold on his own affections, and gradually seem smaller and more trifling in his eyes. Spiritual companions, spiritual occupations, spiritual conversation, appear of ever-increasing value to him. Would anyone know if he is growing in grace? Then let him look within for increasing spirituality of taste. [15] (e) Another mark of “growth in grace” is increase of charity. The man whose soul is “growing” is more full of love every year - of love to all men, but especially of love towards the brethren. His love will show itself actively in a growing disposition to do kindnesses, to take trouble for others, to be good-natured to everybody, to be generous, sympathizing, thoughtful, tender-hearted, and considerate. It will show itself passively in a growing disposition to be meek and patient toward all men, to put up with provocation and not stand upon rights, to bear and forbear much rather than quarrel. A growing soul will try to put the best construction on other people’s conduct, and to believe all things and hope all things, even to the end. There is no surer mark of backsliding and falling off in grace than an increasing disposition to find fault, pick holes, and see weak points in others. Would any one know if he is growing in grace? Then let him look within for increasing charity. (f) One more mark of “growth in grace” is increased zeal and diligence in trying to do good to souls. The man who is really “growing” will take greater interest in the salvation of sinners every year. Missions at home and abroad, efforts to increase religious light and diminish religious darkness - all these things will every year have a greater place in his attention. He will not become “weary in well-doing” because he does not see every effort succeed. He will not care less for the progress of Christ’s cause on earth as he grows older, though he will learn to expect less. He will just work on, whatever the result may be - giving, praying, preaching, speaking, visiting, according to his position - and count his work its own reward. One of the surest marks of spiritual decline is a decreased interest about the souls of others and the growth of Christ’s kingdom. Would any one know whether he is growing in grace? Then let him look within for increased concern about the salvation of souls. Such are the most trustworthy marks of growth in grace. Let us examine them carefully, and consider what we know about them. I can well believe that they will not please some professing Christians in the present day. Those high-flying religionists, whose only notion of Christianity is that of a state of perpetual 58 HOLINESS J. C. RYLE joy and ecstasy - who tell you that they have got far beyond the region of conflict and soul-humiliation - such persons no doubt will regard the marks I have laid down as “legal,” “carnal,” and “gendering to bondage.” I cannot help that. I call no man master in these things. I only wish my statements to be tried in the balance of Scripture. And I firmly believe that what I have said is not only Scriptural, but agreeable to the experience of the most eminent saints in every age. Show me a man in whom the six marks I have mentioned can be found. He is the man who can give a satisfactory answer to the question, DO WE GROW? III. The third and last thing I propose to consider is this: - The means that must be used by those who desire to grow in grace. The words of St. James must never be forgotten: “Every good gift and every perfect gift is from above, and cometh down from the Father of lights.” (James i. 17.) This is no doubt as true of growth in grace as it is of everything else. It is the “gift of God.” But still it must always be kept in mind that God is pleased to work by means. God has ordained means as well as ends. He that would grow in grace must use the means of growth. [16] This is a point, I fear, which is too much overlooked by believers. Many admire growth in grace in others, and wish that they themselves were like them. But they seem to suppose that those who grow are what they are by some special gift or grant from God, and that as this gift is not bestowed on themselves they must be content to sit still. This is a grievous delusion, and one against which I desire to testify with all my might. I wish it to be distinctly understood that growth in grace is bound up with the use of means within the reach of all believers, and that, as a general rule, growing souls are what they are because they use these means. Let me ask the special attention of my readers while I try to set forth in order the means of growth. Cast away for ever the vain thought that if a believer does not grow in grace it is not his fault. Settle it in your mind that a believer, a man quickened by the Spirit, is not a mere dead creature, but a being or mighty capacities and responsibilities. Let the words of Solomon sink down into your heart: “The soul of the diligent shall be made fat.” (Prov. xiii. 4.) (a) One thing essential to growth in grace is diligence in the use of private means of grace. By these I understand such means as a man must use by himself alone, and no one can use for him. I include under this head private prayer, private reading of the Scriptures, and private meditation and self-examination. The man who does not take pains about these three things must never expect to grow. Here are the roots of true Christianity. Wrong here, a man is wrong all the way through! Here is the whole reason why many professing Christians never seem to get on. They are careless and slovenly about their private prayers. They read their Bibles but little, and with very little heartiness of spirit. They give themselves no time for self-inquiry and quiet thought about the state of their souls. It is useless to conceal from ourselves that the age we live in is full of peculiar dangers. It is an age of great activity, and of much hurry, bustle, and excitement in religion. Many are “running to and fro,” no doubt, and “knowledge is increased.” (Dan. xii. 4.) Thousands are ready enough for public meetings, sermon-hearing, or anything else in which there is “sensation.” Few appear to remember the absolute necessity of making time to “commune with our hearts, and be still.” (Psalm iv. 4.) But without this there is seldom any deep spiritual prosperity. I suspect that English Christians two hundred years ago read their Bibles more, and were more frequently alone with God, than they are in the present day. Let us remember this point! Private religion must receive our first attention, if we wish our souls to grow. (b) Another thing which is essential to growth in grace is carefulness in the use of public means of grace. By these I understand such means as a man has within his reach as a member of Christ’s visible Church. Under this head I include the ordinances of regular Sunday worship, the uniting with God’s people in common prayer and praise, the preaching of the Word, and the Sacrament of the Lord’s Supper. I firmly believe that the manner in which these public means of grace are used has much to say to the prosperity of a believer’s soul. It is easy to use them in a cold and heartless way. The very familiarity of them is apt to make us careless. The regular return of the same voice, and the same kind of words, and the same ceremonies, is likely to make us sleepy, and callous, and unfeeling. Here is a snare into which too many professing Christians fall. If we would grow we must be on our guard here. Here is a matter in which the Spirit is often grieved and saints take great damage. Let us strive to use the old prayers, and sing the old hymns, and kneel at the old communion-rail, and hear the old truths preached, with as much freshness and appetite as in the year we first believed. It is a sign of bad health when a person loses relish for his food; and it is a sign of spiritual decline when we lose our appetite for means of grace. Whatever we do about public means, let us always do it “with our might.” (Eccles. ix. 10.) This is the way to grow! (c) Another thing essential to growth in grace is watchfulness over our conduct in the little matters of everyday life. Our tempers, our tongues, the discharge of our several relations of life, our employ ment of time - each and all must be vigilantly attended to if we wish our souls to prosper. Life is made up of days, and days of hours, and the little things of every hour are never so little as to be beneath the care of a Christian. When a tree begins to decay at root or heart, the mischief is first seen at the extreme end of the little branches. “He that despiseth little things,” says an uninspired writer, “shall fall by little and little.” That witness is true. Let others despise us, if they like, and call us precise and over-careful. Let us patiently hold on our way, remembering that “we serve a precise God,” that our Lord’s example is to be copied in the least things as well as the greatest, and that we must “take up our cross daily” and hourly, rather than sin. We must aim to have a Christianity which, like the sap of a tree, runs through every twig and leaf of our character, and sanctifies all. This is one way to grow! (d) Another thing which is essential to growth in grace is caution about the company we keep and the friendships we form. Nothing perhaps affects a man’s character more than the company he keeps. We catch the ways and tone of those w e live and talk with, and unhappily get harm far more easily than good. Disease is infectious, but health is not. Now if a professing Christian deliberately chooses to be intimate with those who are not friends of God and who cling to the world, his soul is sure to take harm. It is hard enough to serve Christ under any circumstances in such a world as this. But it is doubly hard to do it if we are friends of the thoughtless and ungodly. Mistakes in friendship or marriage-engagements are the whole reason why some have entirely ceased to grow. “Evil communications corrupt good manners.” “The friendship of the world is enmity with God.” (1 Cor. xv. 33; James iv. 4.) Let us seek friends that will stir us up about our prayers, our Bible-reading, and our employment of time - about our souls, our salvation, and a world to come. Who can tell the good that a friend’s word in season may do, or the harm that it may stop? This is one way to grow. [17] (e) There is one more thing which is absolutely essential to growth i n grace - and that is regular and habitual communion with the Lord Jesus. In saying this, let no one suppose for a minute that I am referring to the Lord’s Supper. I mean nothing of the kind. I mean that daily habit of intercourse between the believer and his Saviour, which can only be carried on by faith, prayer, and meditation. It is a habit, I fear, of which many believers know little. A man may be a believer and have his feet on the rock, and yet live far below his privileges. It is possible to have “union” with Christ, and yet to have little if any “communion” with Him. But, for all that, there is such a thing. The names and offices of Christ, as laid down in Scripture, appear to me to show unmistakably that this “communion” between the saint and his Saviour is not a mere fancy, but a real true thing. Between the “Bridegroom” and his bride - between the “Head” and His members - between the “Physician” and His patients - between the “Advocate” and His clients - between the “Shepherd” and His sheep - between the “Master” and His scholars - there is evidently implied a habit of familiar intercourse, of daily application for things needed, of daily pouring out and unburdening our hearts and minds. Such a habit of dealing with Christ is clearly something more than a vague general trust in the work that Christ did for sinners. It is getting close to Him, and laying hold on Him with confidence, as a loving, personal Friend. Tins is what I mean by communion. Now I believe that no man will ever grow in grace who does not know something experimentally of the habit of “communion.” We must not be content with a general orthodox knowledge that justification is by faith and not by works, and that we put our trust in Christ. We must go further than this. We must seek to have personal intimacy with the Lord Jesus, and to deal with Him as a man deals with a loving friend. We must realize what it is to turn to Him first in every need, to talk to Him about every difficulty, to consult Him about every step, to spread before Him all our sorrows, to get Him to share in all our joys, to do all as in His sight, and to go through every day leaning on and looking to Him. This is the way that St. Paul lived: “The life which I now live in the flesh I live by the faith of the Son of God.” “To me to live is Christ.” (Gal. ; Phil. i. 21.) It is ignorance of this way of living that makes so many see no beauty in the book of Canticles. But it is the man who lives in this way, who keeps up constant communion with Christ - this is the man, I say emphatically, whose soul will grow. 60 HOLINESS J. C. RYLE I leave the subject of growth in grace here. Far more might be said about it, if time permitted. But I have said enough, I hope, to convince my readers that the subject is one of vast importance. - Let me wind up all with some practical applications. (1) This book may fall into the hands of some who know nothing whatever about growth in grace. They have little or no concern about religion. A little proper Sunday church-going or chapel-going makes up the sum and substance of their Christianity. They are without spiritual life, and of course they cannot at present grow. Are you one of these people? If you are, you are in a pitiable condition. Years are slipping away and time is flying. Graveyards are filling up and families are thinning. Death and judgment are getting nearer to us all. And yet you live like one asleep about your soul! What madness! What folly! What suicide can be worse than this? Awake before it be too late; awake, and arise from the dead, and live to God. Turn to Him who is sitting at the right hand of God, to be your Saviour and Friend. Turn to Christ, and cry mightily to Him about your soul. There is yet hope! He that called Lazarus from the grave is not changed. He that commanded the widow’s son at Nain to arise from his bier can do miracles yet for your soul. Seek Him at once: seek Christ, if you would not be lost for ever. Do not stand still talking, and meaning, and intending, and wishing, and hoping. Seek Christ that you may live, and that living you may grow. (2) This book may fall into the hands of some who ought to know something of growth in grace, but at present know nothing at all. They have made little or no progress since they were first converted. They seem to have “settled on their lees.” (Zep. i. 12.) They go on from year to year content with old grace, old experience, old knowledge, old faith, old measure of attainment, old religious expressions, old set phrases. Like the Gibeonites, their bread is always mouldy, and their shoes are patched and clouted. They never appear to get on. Are you one of these people? If you are, you are living far below your privileges and responsibilities. It is high time to examine yourself. If you have reason to hope that you are a true believer and yet do not grow in grace, there must be a fault, and a serious fault somewhere. It cannot be the will of God that your soul should stand still. “He giveth more grace.” He “takes pleasure in the prosperity of His servants.” (James iv. 6; Ps. v. 27.) It cannot be for your own happiness or usefulness that your soul should stand still. Without growth you will never rejoice in the Lord. (Phil. iv. 4.) Without growth you will never do good to others. Surely this want of growth is a serious matter! It should raise in you great searchings of heart. There must be some “secret thing.” (Job xv. 11.) There must be some cause. Take the advice I give you. Resolve this very day that you will find out the reason of your standstill condition. Probe with a faithful and firm hand every corner of your soul. Search from one end of the camp to the other, till you find out the Achan who is weakening your hands. Begin with an application to the Lord Jesus Christ, the great Physician of souls, and ask Him to heal the secret ailment within you, whatever it may be. Begin as if you had never applied to Him before, and ask for grace to cut off the right hand and pluck out the right eye. But never, never be content, if your soul does not grow. For your peace sake, for your usefulness sake, for the honour of your Maker’s cause, resolve to find out the reason why. (3) This book may fall into the hands of some who are really growing in grace, but are not aware of it, and will not allow it. Their very growth is the reason why they do not see their growth! Their continual increase in humility prevents them feeling that they get on. [18] Like Moses, when he came down from the mount from communing with God, their faces shine. And yet, like Moses, they are not aware of it. (Ex. iv. 29.) Such Christians, I grant freely, are not common. But here and there such are to be found. Like angels’ visits, they are few and far between. Happy is the neighbourhood where such growing Christians live! To meet them and see them and be in their company, is like meeting and seeing a bit of “heaven upon earth.” Now what shall I say to such people? What can I say? What ought I to say? Shall I bid them awake to a consciousness of their growth and be pleased with it? I will do nothing of the kind. - Shall I tell them to plume themselves on their own attainments, and look at their own superiority to others? God forbid! I will do nothing of the kind. - To tell them such things would do them no good. To tell them such things, above all, would be useless waste of time. If there is any one feature about a growing soul which specially marks him, it is his deep sense of his own unworthiness. He never sees anything to be praised in himself. He only feels that he is an unprofitable servant and the chief of sinners. It is the righteous, in the picture of the judgment-day, who say, “Lord, when saw we Thee an hungred, and fed Thee?” (Matt. xxv. 37.) Extremes do indeed meet strangely sometimes. The conscience-hardened sinner and the eminent saint are in one respect singularly alike. Neither of them fully realizes his own condition. The one does not see his own sin, nor the other his own grace! But shall I say nothing to growing Christians? Is there no word of counsel I can address to them? The sum and substance of all that I can say is to be found in two sentences: “Go forward!” “Go on!” We can never have too much humility, too much faith in Christ, too much holiness, too much spirituality of mind, too much charity, too much zeal in doing good to others. Then let us be continually forgetting the things behind, and reaching forth unto the things before. (Phil. iii. 13.) The best of Christians in these matters is infinitely below the perfect pattern of his Lord. Whatever the world may please to say, we may be sure there is no danger of any of us becoming “too good.” Let us cast to the winds as idle talk the common notion that it is possible to be “extreme” and go “too far” in religion. This is a favourite He of the devil, and one which he circulates with vast industry. No doubt there are enthusiasts and fanatics to be found who bring evil report upon Christianity by their extravagances and follies. But if any one means to say that a mortal man can be too humble, too charitable, too holy, or too diligent in doing good, he must either be an infidel or a fool. In serving pleasure and money it is easy to go too far. But in following the things which make up true religion, and in serving Christ there can be no extreme. Let us never measure our religion by that of others, and think we are doing enough if we have gone beyond our neighbours. This is another snare of the devil. Let us mind our own business. “What is that to thee?” said our Master on a certain occasion: “Follow thou Me.” (John xxi. 22.) Let us follow on, aiming at nothing short of perfection. Let us follow on, making Christ’s life and character our only pattern and example. Let us follow on, remembering daily that at our best we are miserable sinners. Let us follow on, and never forget that it signifies nothing whether we are better than others or not. At our very best we are far worse than we ought to be. There will always be room for improvement in us. We shall be debtors to Christ’s mercy and grace to the very last. Then let us leave off looking at others and comparing ourselves with others. We shall find enough to do if we look at our own hearts. Last, but not least, if we know anything of growth in grace, and desire to know more, let us not be surprised if we have to go through much trial and affliction in this world. I firmly believe it is the experience of nearly all the most eminent saints. Like their blessed Master they have been “men of sorrows, acquainted with grief,” and “perfected through sufferings.” (Isa. liii. 3; Heb. .) It is a striking saying of our Lord, “Every branch in Me that beareth fruit, my Father purgeth it, that it may bring forth more fruit.” (John xv. 2.) It is a melancholy fact, that constant temporal prosperity, as a general rule, is injurious to a believer’s soul. We cannot stand it. Sickness, and losses, and crosses, and anxieties, and disappointments seem absolutely needful to keep us humble, watchful, and spiritual-minded. They are as needful as the pruning knife to the vine, and the refiner’s furnace to the gold. They are not pleasant to flesh and blood. We do not like them, and often do not see their meaning. “No chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward, it yieldeth the peaceable fruit of righteousness.” (Heb. xii. 11.) We shall find that all worked for our good when we reach heaven. Let these thoughts abide in our minds, if we love growth in grace. When days of darkness come upon us, let us not count it a strange thing. Rather let us remember that lessons are learned on such days which would never have been learned in sunshine. Let us say to ourselves, “This also is for my profit, that I may be a partaker of God’s holiness. It is sent in love. I am in God’s best school. Correction is instruction. This is meant to make me grow.” I leave the subject of growth in grace here. I trust I have said enough to set some readers thinking about it. All things are growing older: the world is growing old; we ourselves are grow-older. A few more summers, a few more winters, a few more sicknesses, a few more sorrows, a few more weddings, a few more funerals, a few more meetings, and a few more partings, and then - what? Why the grass will be growing over our graves! Now would it not be well to look within, and put to our souls a simple question? In religion, in the things that concern our peace, in the great matter of personal holiness, are we getting on? DO WE GROW? 62 HOLINESS J. C. RYLE [10] “True grace is progressive, of a spreading, growing nature. It is with grace as it is with light: first, there is the day-break; then it shines brighter to the full noon-day. The saints are not only compared to stars for their light, but to trees for their growth, (Isa. lxi. 3; Hos. xiv. 5.) A good Christian is not like Hezekiah’s sun that went backwards, nor Joshua’s sun that stood still, but is always advancing in holiness, and increasing with the increase of God.” - Thomas Watson, Minister of St. Stephen’s Walbrook, 1660. (Body of Divinity.) [11] “The growth of grace is the best evidence of the truth of grace. Things that have not life will not grow. A picture will not grow. A stake in a hedge will not grow. But a plant that hath vegetative life will grow. The growing of grace shows it to be alive in the soul.” - T. Watson, 1660. [12] “Christian, as ever you would stir up others to exalt the G od of grace, look to the exercise and improvement of your own graces. When poor servants live in a family, and see the faith, and love, and wisdom, and patience, and humility of a master, shining like the stars in heaven, it draws forth their hearts to bless the Lord that ever they came into such a family. - When men’s graces shine as Moses’ face did, when their life, as one speaketh of Joseph’s life, is a very heaven, sparkling with virtues as so many bright stars, how much others are stirred up to glorify God, and cry, ‘These are Christians indeed! these are an honour to their God, a crown to their Christ, and a credit to their Gospel! Oh, if they were all such, we would be Christians too!” - T. Brooks, 1661. (Unsearchable Riches.) [13] “The right manner of growth is to grow less in one’s own eyes. ‘I am a worm and no man.’ (Psa. xxii. 6.) The sight of corruption and ignorance makes a Christian grow into a dislike of himself. He doth vanish in his own eyes. Job abhorred himself in the dust. (Job xlii. 6.) This is good, to grow out of conceit with oneself.” - T. Watson. 1660. [14] “It is a sign of not growing in grace, when we are less troubled about sin. Time was when the least sin did grieve us (as the least hair makes the eye weep), but now we can digest sin without remorse. Time was when a Christian was troubled if he neglected closet prayer; now he can omit family prayer. Time was when vain thoughts did not trouble him; now he is not troubled for loose practices. There is a sad declension in religion; and grace is so far from growing that we can hardly perceive its puke to beat.” - T. Watson. 1660. [15] “If now you would be rich in graces, look to your walking. It is not the knowing soul, nor the talking soul, but the close-walking soul, the obedient soul, that is rich. Others may be rich in notions, but none so rich in spiritual experience, and in all holy and heavenly graces, as close-walking Christians.” - T. Brooks. 1661. “It is a sign of not growing in grace, when we grow more worldly. Perhaps once we were mounted into higher orbits, we did set our hearts on things above, and speak the language of Canaan. But now our minds are taken off heaven, we dig our comforts out of these lower mines, and with Satan compass the earth. It is a sign we are going down hill apace, and our grace is in a consumption. It is observable when nature decays, and people are near dying, they grow more stooping. And truly when men’s hearts grow more stooping to the earth, and they can hardly lift up themselves to an heavenly thought, if grace be not dead, yet it is ready to die.” - T. Watson. 1660. [16] “Experience will tell every Christian that the more strictly, and closely, and constantly he walketh with God, the stronger he groweth in duty. Infused habits are advantaged by exercise. As the fire that kindled the wood for sacrifices upon the altar first came down from heaven, but then was to be kept alive by the care and labour of the priests, so the habits of spiritual grace are indeed infused from God, and must be maintained by daily influences from God, yet with a concurrence also of our own labours, in waiting upon God, and exercising ourselves with godliness; and the more a Christian doth so exercise himself, the more strong he shall grow.” - Collinges on Providence. 1678. [17] “Let them be thy choicest companions, that have made Christ their chiefest companion. Do not so much eye the outsides of men as their inside: look most to their internal worth. Many persons have their eyes upon the external garb of a professor. But give me a Christian that minds the internal worth of persons, that makes such as are most filled with the fulness of God his choicest and chiefest companions.” - T. Brooks. 1661. [18] “Christians may be growing when they think they do not grow.” ‘There is that maketh himself poor, yet he is rich.’ (Prov. xiii. 7.) The sight that Christians have of their defects in grace, and their thirst after greater measures of grace, makes them think they do not grow. He who covets a great estate, because he hath not so much as he desires thinks himself poor.” - T. Watson. 1660. “Souls may be rich in grace, and yet not know it, not perceive it. The child is heir to a crown or a great estate, but knows it not. Moses’ face did shine, and others saw it, but he perceived it not. So many a precious soul is rich in grace, and others see it, and know it, and bless God for it, and yet the poor soul perceives it not. - Sometimes this arises from the soul’s strong desires of spiritual riches. The strength of the soul’s desires after spiritual riches doth often take away the very sense of growing spiritually rich. Many covetous men’s desires are so strongly carried forth after earthly riches, that though they do grow rich, yet they cannot perceive it, they cannot believe it. It is just so with many a precious Christian: his desires after spiritual riches are so strong, that they take away the very sense of his growing rich in spirituals. Many Christians have much worth within them, but they see it not. It was a good man that said, ‘The Lord was in this place and I knew it not.’ - Again, this ariseth sometimes from men neglecting to cast up their accounts. Many men thrive and grow rich, and yet, by neglecting to cast up their accounts, they cannot tell whether they go forward or backward. It is so with many precious souls. Again, this ariseth sometimes from the soul’s too frequent casting up of its accounts. If a man should cast up his accounts once a week, or once a month, he may not be able to discern that he doth grow rich, and yet he may grow rich. But let him compare one year with another, and he shall clearly see that he doth grow rich. - Again, this sometimes ariseth from the soul’s mistakes in casting up its accounts. The soul many times mistakes: it is in a hurry, and then it puts down ten for a hundred, and a hundred for a thousand. Look, as hypocrites put down their counters for gold, their pence for pounds, and always prize themselves above the market, so sincere souls do often put down their pounds for pence, their thousands for hundreds, and still prize themselves below the market.” - Thomas Brooks. 1661. (Unsearchable Riches)

“By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter: “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; “Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.” - Hebrews xi. 24-26. The characters of God’s most eminent saints, as drawn and described in the Bible, form a most useful part of Holy Scripture. Abstract doctrines, and principles, and precepts, are all most valuable in their way; but after all, nothing is more helpful than a pattern or example. Do we want to know what practical holiness is? Let us sit down and study the picture of an eminently holy man. I propose in this paper to set before my readers the history of a man who lived by faith, and left us a pattern of what faith can do in promoting holiness of character. To all who want to know what “living by faith” means, I offer Moses as an example. The eleventh chapter of the Epistle to the Hebrews, from which my text is taken, is a great chapter: it deserves to be printed in golden letters. I can well believe it must have been most cheering and encouraging to a converted Jew. I suppose no members of the early Church found so much difficulty in a profession of Christianity as the Hebrews did. The way was narrow to all, but preeminently so to them. The cross was heavy to all but surely they had to carry double weight. And this chapter would refresh them like a cordial - it would be as “wine to those that be of heavy hearts.” Its words would “be pleasant as the honey-comb, sweet to the soul, and health to the bones.” (Prov. i. 6; xvi. 24.) The three verses I am going to explain are far from being the least interesting in the chapter. Indeed I think few, if any, have so strong a claim on our attention. And I will explain why I say so. It seems to me that the work of faith described in the story of Moses comes home more especially to our own case. The men of God who are named in the former part of the chapter are all examples to us beyond question. But we cannot literally do what most of them did, however much we may drink into their spirit. We are not called upon to offer a literal sacrifice like Abel - or to build a literal ark like Noah - or to leave our country literally, and dwell in tents, and offer up our Isaac like Abraham. But the faith of Moses comes nearer to us. It seems to operate in a way more familiar to our own experience. It made him take up a line of conduct such as we must sometimes take up ourselves in the present day, each in our own walk of life, if we would be consistent Christians, And for this reason I think these three verses deserve more than ordinary consideration. Now I have nothing but the simplest things to say about them. I shall only try to show the greatness of the things Moses did, and the principle on which he did them. And then perhaps we shall be better prepared for the practical instruction which the verses appear to hold out to every one who will receive it. I. First, then, I will speak of what Moses gave up and refused. Moses gave up three things for the sake of his soul. He felt that his soul would not be saved if he kept them - so he gave them up. And in so doing, I say that he made three of the greatest sacrifices that man’s heart can possibly make. Let us see. (1) He gave up rank and greatness. “He refused to be called the son of Pharaoh’s daughter.” We all know his history. The daughter of Pharaoh had preserved his life, when he was an infant. She had gone further than that: she had adopted him and educated him as her own son. If some writers of history may be trusted, she was Pharaoh’s only child. Some go so far as to say that in the common order of things, Moses would one day have been King of Egypt! [40] That may be, or may not; we cannot tell. It is enough for us to know that, from his connection with Pharaoh’s daughter, Moses might have been, if he had pleased, a very great man. If he had been content with the position in which he found himself at the Egyptian court, he might easily have been among the first (if not the very first) in all the land of Egypt. Let us think, for a moment, how great this temptation was. Here was a man of like passions with ourselves. He might have had as much greatness as earth can well give. Rank, power, place, honour, titles, dignities - all were before him, and within his grasp. These are the things for which many men are continually struggling. These are the prizes which there is an incessant race in the world around us to obtain. To be somebody, to be looked up to, to raise themselves in the scale of society, to get a handle to their names - these are the very things for which many sacrifice time, and thought, and health, and life itself. But Moses would not have them as a gift. He turned his back upon them. He refused them. He gave them up! (2) And more than this - he refused pleasure. Pleasure of every kind, no doubt, was at his feet, if he had liked to take it up - sensual pleasure, intellectual pleasure, social pleasure - whatever could strike his fancy. Egypt was a land of artists, a residence of learned men, a resort of everyone who had skill, or science of any description. There was nothing which could feed the “lust of the flesh, the lust of the eye, or the pride of life,” which one in the place of Moses might not easily have commanded and possessed as his own. (1 John .) Let us think again, how great was this temptation also. Pleasure, be it remembered, is the one thing for which millions live. They differ, perhaps, in their views of what makes up real pleasure, but all agree in seeking first and foremost to obtain it. Pleasure and enjoyment in the holidays is the grand object to which a schoolboy looks forward. Pleasure and satisfaction in making himself independent is the mark on which the young man in business fixes his eye. Pleasure and ease in retiring from business with a fortune is the aim which the merchant sets before him. Pleasure and bodily comfort at his own home is the sum of the poor man’s wishes. Pleasure and fresh excitement in politics, in travelling, in amusements, in company, in books - this is the goal towards which the rich man is straining. Pleasure is the shadow which all alike are hunting - high and low, rich and poor, old and young, one with another - each, perhaps, pretending to despise his neighbour for seeking it - each in his own way seeking it for himself - each secretly wondering that he does not find it - each firmly persuaded that somewhere or other it is to be found. This was the cup that Moses had before his lips. He might have drunk as deeply as he liked of earthly pleasure; but he would not have it. He turned his back upon it. He refused it. He gave it up! (3) And more than this - he refused riches. “The treasures in Egypt” is an expression that seems to tell of boundless wealth which Moses might have enjoyed, had he been content to remain with Pharaoh’s daughter. We may well suppose these “treasures” would have been a mighty fortune. Enough is still remaining in Egypt to give us some faint idea of the money at its King’s disposal. The pyramids, and obelisks, and temples, and statues are still standing there as witnesses. The ruins at Carnac, and Luxor, and Denderah, and many other places, are still the mightiest buildings in the world. They testify to this day that the man who gave up Egyptian wealth, gave up something which even our English minds would find it hard to reckon up and estimate. Let us think once more, how great was this temptation. Let us consider, for a moment, the power of money - the immense influence that “the love of money” obtains over men’s minds. Let us look around us and observe how men covet it, and what amazing pains and trouble they will go through to obtain it. Tell them of an island many thousand miles away, where something may be found which may be profitable, if imported, and at once a fleet of ships will be sent to get it. Show them a way to make 1 per cent, more of their money, and they will reckon you among the wisest of men - they will almost fall down and worship you. To possess money seems to hide defects - to cover over faults - to clothe a man with virtues. People can get over much, if you are rich! But here is a man who might have been rich, and would not. He would not have Egyptian treasures. He turned his back upon them. He refused them. He gave them up! Such were the things that Moses refused - rank, pleasure, riches, all three at once. 86 HOLINESS J. C. RYLE Add to all this that he did it deliberately. He did not refuse these things in a hasty fit of youthful excitement. - He was forty years old. He was in the prime of life. He knew what he was about. He was a highly educated man, “learned in all the wisdom of the Egyptians.” (Acts vii. 22.) He could weigh both sides of the question. Add to it that he did not refuse them because he was obliged. He was not like the dying man, who tells us “he craves nothing more in this world;” and why? - Because he is leaving the world, and cannot keep it. He was not like the pauper, who makes a merit of necessity, and says “he does not want riches”; and why? - Because he cannot get them. He was not like the old man who boasts that “he has laid aside worldly pleasures;” and why? - Because he is worn out, and cannot enjoy them. No! Moses refused what he might have enjoyed. Rank, pleasure, and riches did not leave him, but he left them. And then judge whether I am not right in saying that his was one of the greatest sacrifices mortal man ever made. Others have refused much, but none, I think, so much as Moses. Others have done well in the way of self-sacrifice and self-denial, but he excels them all. II. And now let me go on to the second thing I wish to consider. I will speak of what Moses chose. I think his choices as wonderful as his refusals. He chose three things for his soul’s sake. The road to salvation led through them, and he followed it; and in so doing he chose three of the last things that man is ever disposed to take up. (1) For one thing he chose suffering and affliction. He left the ease and comfort of Pharaoh’s court, and openly took part with the children of Israel. They were an enslaved and persecuted people - an object of distrust, suspicion, and hatred; and anyone who befriended them was sure to taste something of the bitter cup they were daily drinking. To the eye of sense there seemed no chance of their deliverance from Egyptian bondage, without a long and doubtful struggle. A settled home and country for them must have appeared a thing never likely to be obtained, however much desired. In fact, if ever man seemed to be choosing pain, trials, poverty, want, distress, anxiety, perhaps even death, with his eyes open, Moses was that man. Let us think how wonderful was this choice. Flesh and blood naturally shrink from pain. It is in us all to do so. We draw back by a kind of instinct from suffering, and avoid it if we can. If two courses of action are set before us, which both seem right, we generally take that which is the least disagreeable to flesh and blood. We spend our days in fear and anxiety when we think affliction is coming near us, and use every means to escape it. And when it does come, we often fret and murmur under the burden of it; and if we can only bear it patiently, we count it a great matter. But look here! Here is a man of like passions with ourselves, and he actually chooses affliction! Moses saw the cup of suffering that was before him if he left Pharaoh’s court, and he chose it, preferred it, and took it up. (2) But he did more than this, he chose the company of a despised people. He left the society of the great and wise, among whom he had been brought up, and joined himself to the Children of Israel. He who had lived from infancy in the midst of rank, and riches, and luxury, came down from his high estate, and cast in his lot with poor men - slaves, serfs, helots, pariahs, bondservants, oppressed, destitute, afflicted, tormented - labourers in the brick-kiln. How wonderful, once more, was this choice! Generally speaking, we think it enough to carry our own troubles. We may be sorry for others whose lot is to be mean and despised. - We may even try to help them - we may give money to raise them - we may speak for them to those on whom they depend; but here we generally stop. But here is a man who does far more. He not merely feels for despised Israel, but actually goes down to them, adds himself to their society, and lives with them altogether. You would wonder if some great man in Grosvenor or Belgrave Square were to give up house, and fortune, and position in society, and go to live on a small allowance in some narrow lane in Bethnal Green, for the sake of doing good. Yet this would convey a very faint and feeble notion of the kind of thing that Moses did. He saw a despised people, and he chose their company in preference to that of the noblest in the land. He became one with them - their fellow, their companion in tribulation, their ally, their associate, and their friend. (3) But he did even more. He chose reproach and scorn. Who can conceive the torrent of mockery and ridicule that Moses would have to stem, in turning away from Pharaoh’s court to join Israel! Men would tell him he was mad, foolish, weak, silly, out of his mind. He would lose his influence; he would forfeit the favour and good opinion of all among whom he had lived. But none of these things moved him. He left the court and joined the slaves! Let us think again, what a choice this was! There are few things more powerful than ridicule and scorn. It can do far more than open enmity and persecution. Many a man who would march up to a cannon’s mouth, or lead a forlorn hope, or storm a breach, has found it impossible to face the mockery of a few companions, and has flinched from the path of duty to avoid it. To be laughed at! To be made a joke of! To be jested and sneered at! To be reckoned weak and silly! To be thought a fool! - There is nothing grand in all this, and many, alas, cannot make up their minds to undergo it! Yet here is a man who made up his mind to it, and did not shrink from the trial. Moses saw reproach and scorn before him, and he chose them, and accepted them for his portion. Such then were the things that Moses chose: affliction - the company of a despised people - and scorn. Set down beside all this, that Moses was no weak, ignorant, illiterate person, who did not know what he was about. You are specially told he was “mighty in words and in deeds;” and yet he chose as he did! (Acts vii. 22.) Set down, too, the circumstances of his choice. He was not obliged to choose as he did. None compelled him to take such a course. The things he took up did not force themselves upon him against his will. He went after them; they did not come after him. All that he did, he did of his own free choice - voluntarily, and of his own accord. And then judge whether it is not true that his choices were as wonderful as his refusals. Since the world began, I suppose, none ever made such a choice as Moses did in our text. III. And now let me go on to a third thing: - let me speak of the principle which moved Moses, and made him do as he did. How can this conduct of his be accounted for? What possible reason can be given for it? To refuse that which is generally called good, to choose that which is commonly thought evil, this is not the way of flesh and blood. This is not the manner of man; this requires some explanation. What will that explanation be? We have the answer in the text. I know not whether its greatness or its simplicity is more to be admired. It all lies in one little word, and that word is “faith.” Moses had faith. Faith was the mainspring of his wonderful conduct. Faith made him do as he did, choose what he chose, and refuse what he refused. He did it all because he believed. God set before the eyes of his mind His own will and purpose. God revealed to him that a Saviour was to be born of the stock of Israel, that mighty promises were bound up in these children of Abraham, and yet to be fulfilled, that the time for fulfilling a portion of these promises was at hand; and Moses put credit in this, and believed. And every step in his wonderful career, every action in his journey through life after leaving Pharaoh’s court - his choice of seeming evil, his refusal of seeming good - all, all must be traced 88 HOLINESS J. C. RYLE up to this fountain; all will be found to rest on this foundation. God had spoken to him, and he had faith in God’s word. He believed that God would keep His promises - that what He had said He would surely do, and what He had covenanted He would surely perform. He believed that with God nothing was impossible. Reason and sense might say that the deliverance of Israel was out of the question: the obstacles were too many, the difficulties too great. But faith told Moses that God was all-sufficient. God had undertaken the work, and it would be done. He believed that God was all wise. Reason and sense might tell him that his line of action was absurd; that he was throwing away useful influence, and destroying all chance of benefiting his people, by breaking with Pharaoh’s daughter. But faith told Moses that if God said “Go this way,” it must be the best. He believed that God was all merciful. Reason and sense might hint that a more pleasant manner of deliverance might be found, that some compromise might be effected, and many hardships be avoided. But faith told Moses that God was love, and would not give His people one drop of bitterness beyond what was absolutely needed. Faith was a telescope to Moses. It made him see the goodly land afar off - rest, peace, and victory, when dim-sighted reason could only see trial and barrenness, storm and tempest, weariness and pain, Faith was an interpreter to Moses. It made him pick out a comfortable meaning in the dark commands of God’s handwriting, while ignorant sense could see nothing in it but mystery and foolishness. Faith told Moses that all this rank and greatness was of the earth, earthy, a poor, vain, empty thing, frail, fleeting, and passing away; and that there was no true greatness like that of serving God. He was the king, he the true nobleman who belonged to the family of God. It was better to be last in heaven than first in hell. Faith told Moses that worldly pleasures were “pleasures of sin.” They were mingled with sin, they led on to sin, they were ruinous to the soul, and displeasing to God. It would be small comfort to have pleasure while God was against him. Better suffer and obey God, than be at ease and sin. Faith told Moses that these pleasures after all were only for a “season.” They could not last; they were all short-lived; they would weary him soon; he must leave them all in a few years. Faith told him that there was a reward in heaven for the believer far richer than the treasures in Egypt, durable riches, where rust could not corrupt, nor thieves break through and steal. The crown there would be incorruptible; the weight of glory would be exceeding and eternal; - and faith bade him look away to an unseen heaven if his eyes were dazzled with Egyptian gold. Faith told Moses that affliction and suffering were not real evils. - They were the school of God, in which He trains the children of grace for glory - the medicines which are needful to purify our corrupt wills - the furnace which must burn away our dross - the knife which must cut the ties that bind us to the world. Faith told Moses that the despised Israelites were the chosen people of God. He believed that to them belonged the adoption, and the covenant, and the promises, and the glory; that of them the seed of the woman was one day to be born, who should bruise the serpent’s head; that the special blessing of God was upon them; that they were lovely and beautiful in His eyes - and that it was better to be a doorkeeper among the people of God than to reign in the palaces of wickedness. Faith told Moses that all the reproach and scorn poured out on him was “the reproach of Christ”; - that it was honourable to be mocked and despised for Christ’s sake - that whoso persecuted Christ’s people was persecuting Christ Himself - and that the day must come when His enemies would bow before Him and lick the dust. All this, and much more, of which I cannot speak particularly, Moses saw by faith. These were the things he believed, and believing, did what he did. He was persuaded of them, and embraced them - he reckoned them as certainties - he regarded them as substantial verities - he counted them as sure as if he had seen them with his own eyes - he acted on them as realities - and this made him the man that he was. He had faith. He believed. Marvel not that he refused greatness, riches, and pleasure. - He looked far forward. He saw with the eye of faith kingdoms crumbling into dust - riches taking to themselves wings and fleeing away - pleasures leading on to death and judgment - and Christ only and His little flock enduring for ever. Wonder not that he chose affliction, a despised people, and reproach. - He beheld things below the surface. He saw with the eye of faith affliction lasting but for a moment - reproach rolled away, and ending in everlasting honour - and the despised people of God reigning as kings with Christ in glory. And was he not right? Does he not speak to us, though dead, this very day? The name of Pharaoh’s daughter has perished, or at any rate is extremely doubtful. - The city where Pharaoh reigned is not known. - The treasures in Egypt are gone. - But the name of Moses is known wherever the Bible is read, and is still a standing witness that “whoso liveth by faith, happy is he.” IV. And now let me wind up all by trying to set forth in order some practical lessons, which appear to me to follow, as legitimate consequences, from this history of Moses. What has all this to do with us? some men will say. We do not live in Egypt - we have seen no miracles - we are not Israelites - we are weary of the subject. Stay a little, if this be the thought of your heart, and by God’s help I will show you that all may learn here, and all may be instructed. He that would live a Christian life, and be a really holy man, let him mark the history of Moses and get wisdom. (1) For one thing, if you would ever be saved, you must make the choice that Moses made - you must choose God before the world. Mark well what I say. Do not overlook this, though all the rest be forgotten. I do not say that the statesman must throw up his office, and the rich man forsake his property. Let no one fancy that I mean this. But I say, if a man would be saved, whatever be his rank in life, he must be prepared for tribulation. He must make up his mind to choose much which seems evil, and to give up and refuse much which seems good. I dare say this sounds strange language to some who read these pages. I know well you may have a certain form of religion, and find no trouble in your way. There is a common, worldly kind of Christianity in this day, which many have, and think they have enough - a cheap Christianity which offends nobody, and is worth nothing. I am not speaking of religion of this kind. But if you really are in earnest about your soul - if your religion is something more than a mere fashionable Sunday cloak - if you are determined to live by the Bible - if you are resolved to be a New Testament Christian, then, I repeat, you will soon find you must carry a cross. - You must endure hard things, you must suffer on behalf of your soul, as Moses did, or you cannot be saved. The world in the nineteenth century is what it always was. The hearts of men are still the same. The offence of the cross is not ceased. God’s true people are still a despised little flock. True Evangelical religion still brings with it reproach and scorn. A real servant of God will still be thought by many a weak enthusiast and a fool. But the matter comes to this. Do you wish your soul to be saved? Then remember, you must choose whom you will serve. You cannot serve God and mammon. You cannot be on two sides at once. You cannot be a friend of Christ and a friend of the world at the same time. You must come out from the children of this world, and be separate; you must put up with much ridicule, trouble, and opposition, or you will be lost for ever. You must be willing to think and do things which the world considers foolish, and to hold opinions which are only held by a few. It will cost you something. The stream is strong, and you have to stem it. The way is narrow and steep, and it is no use saying it is not. But depend on it, there can be no saving religion without sacrifices and self-denial. Now are you making any sacrifices? Does your religion cost you anything? I put it to your conscience in all affection and tenderness. - Are you, like Moses, preferring God to the world, or not? I beseech you not to take shelter under that dangerous word “we”: “we ought,” and “we hope,” and “we mean,” and the like. I 90 HOLINESS J. C. RYLE ask you plainly, What are you doing yourself? Are you willing to give up anything which keeps you back from God? or are you clinging to the Egypt of the world, and saying to yourself, “I must have it, I must have it: I cannot tear myself away”? Is there any cross in your Christianity? Are there any sharp corners in your religion, anything that ever jars and comes in collision with the earthly-mindedness around you? or is all smooth and rounded-off, and comfortably fitted into custom and fashion? Do you know anything of the afflictions of the Gospel? Is your faith and practice ever a subject of scorn and reproach? Are you thought a fool by anyone because of your soul? Have you left Pharaoh’s daughter, and heartily joined the people of God? Are you venturing all on Christ? Search and see. These are hard inquiries and rough questions. I cannot help it. I believe they are founded on Scripture truths. I remember it is written, “There went great multitudes with Jesus, and He turned, and said unto them, If any man come to Me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life, also, he cannot be my disciple. And whosoever doth not bear his cross, and come after Me, cannot be my disciple.” (Luke xiv. 25-27.) Many, I fear, would like glory, who have no wish for grace. They would fain have the wages, but not the work; the harvest, but not the labour; the reaping, but not the sowing; the reward, but not the battle. But it may not be. As Bunyan says, “the bitter must go before the sweet.” If there is no cross, there will be no crown. (2) The second thing I say is this - nothing mil ever enable you to choose God before the world, except faith. Nothing else will do it. Knowledge will not, feeling will not, a regular use of outward forms will not, good companions will not. All these may do something, but the fruit they produce has no power of continuance: it will not last. A religion springing from such sources will only endure so long as there is no “tribulation of persecution because of the Word”; but as soon as there is any, it will dry up. It is a clock without mainspring or weights; its face may be beautiful, you may turn its fingers round, but it will not go. A religion that is to stand must have a living foundation, and there is none other but faith. There must be a real heartfelt belief that God’s promises are sure and to be depended on; a real belief that what God says in the Bible is all true, and that every doctrine contrary to this is false, whatever anyone may say. There must be a real belief that all God’s words are to be received, however hard and disagreeable to flesh and blood, and that His way is right and all others wrong. This there must be, or you will never come out from the world, take up the cross, follow Christ, and be saved. You must learn to believe promises better than possessions; things unseen better than things seen; things in heaven out of sight better than things on earth before your eyes; the praise of the invisible God better than the praise of visible man. Then, and then only, you will make a choice like Moses, and prefer God to the world. Now I ask every reader of this paper, have you got this faith? If you have, you will find it possible to refuse seeming good, and choose seeming evil. - You will think nothing of to-day’s losses, in the hope of to-morrow’s gains. - You will follow Christ in the dark, and stand by Him to the very last. If you have not, I warn you, you will never war a good warfare, and “so run as to obtain.” - You will soon be offended and turn back to the world. Above all this there must be a real abiding faith in the Lord Jesus Christ. The life that you live in the flesh you must live by faith of the Son of God. There must be a settled habit of continually leaning on Jesus, looking unto Jesus, drawing out of Jesus, and using Him as the manna of your soul. You must strive to be able to say, “To me to live is Christ.” “I can do all things through Christ which strengthened me.” (Philip. i. 21; iv. 13.) This was the faith by which the old saints obtained a good report. This was the weapon by which they overcame the world. This made them what they were. This was the faith that made Noah go on building Ms ark, while the world looked on and mocked - and Abraham give the choice of the land to Lot, and dwell on quietly in tents - and Ruth cleave to Naomi, and turn away from her country and her gods - and Daniel continue in prayer, though he knew the lions’ den was prepared - and the three children refuse to worship idols, though the fiery furnace was before their eyes - and Moses forsake Egypt, not fearing the wrath of Pharaoh. All these acted as they did because they believed. They saw the difficulties and troubles of this course. But they saw Jesus by faith above them all, and they pressed on. Well may the Apostle Peter speak of faith as “precious faith.” (2 Peter i. 1.) (3) The third thing I say is this - the true reason why so many are worldly and ungodly persons is that they have no faith. We must be aware that multitudes of professing Christians would never think for a moment of doing as Moses did. It is useless to speak smooth things, and shut your eyes to the fact. That man must be blind who does not see thousands around him who are daily preferring the world to God - placing the things of time before the things of eternity, and the things of the body before the things of the soul. We may not like to admit this, and we try hard to blink the fact. But so it is. And why do they do so? No doubt they will all give us reasons and excuses. Some will talk of the snares of the world - some of the want of time - some of the peculiar difficulties of their position - some of the cares and anxieties of life, some of the strength of temptation - some of the power of passions - some of the effects of bad companions. But what does it come to after all? There is a far shorter way to account for the state of their souls - they do not believe. One simple sentence, like Aaron’s rod, will swallow up all their excuses - they have no faith. They do not really think what God says is true. They secretly flatter themselves with the notion, “It will surely not be fulfilled - there must surely be some other way to heaven beside that which ministers speak of - there cannot surely be so much danger of being lost.” In short, they do not put implicit confidence in the words that God has written and spoken, and so do not act upon them. They do not thoroughly believe hell, and so do not flee from it - nor heaven, and so do not seek it - nor the guilt of sin, and so do not turn from it - nor the holiness of God, and so do not fear Him - nor their need of Christ, and so do not trust in Him, nor love Him. They do not feel confidence in God, and so venture nothing for Him. Like the boy Passion, in Pilgrim’s Progress, they must have their good things now. They do not trust God, and so they cannot wait. Now how is it with ourselves? Do we believe all the Bible? Let us ask ourselves that question. Depend on it, it is a much greater thing to believe all the Bible than many suppose. Happy is the man who can lay his hand on his heart and say, “I am a believer.” We talk of infidels sometimes as if they were the rarest people in the world. And I grant that open avowed infidelity is happily not very common now. But there is a vast amount of practical infidelity around us, for all that, which is as dangerous in the end as the principles of Voltaire and Paine. There are many who Sunday after Sunday repeat the creed, and make a point of declaring their belief in all that the Apostolic and Nicene forms contain. And yet these very persons will live all the week as if Christ had never died, and as if there were no judgment, and no resurrection of the dead, and no life everlasting at all. There are many who will say, “Oh, we know it all,” when spoken to about eternal things and the value of their souls. And yet their lives show plainly they know not anything as they ought to know; and the saddest part of their state is that they think they do! It is an awful truth, and worthy of all consideration, that knowledge not acted upon, in God’s sight, is not merely useless and unprofitable. It is much worse than that. It will add to our condemnation and increase our guilt in the judgment day. A faith that does not influence a man’s practice is not worthy of the name. There are only two classes in the Church of Christ - those who believe and those who do not. The difference between the true Christian and the mere outward professor just lies in one word - the true Christian is like Moses, “He has faith”; the mere outward professor has none. The true Christian believes, and therefore lives as he does; the mere professor does not believe, and therefore is what he is. Oh, where is our faith? Let us not be faithless, but believing. (4) The last thing I say is this - the true secret of doing great things for God is to have great faith. I believe that we are all apt to err on this point. We think too much, and talk too much, about graces, and gifts, and attainments, and do not sufficiently remember that faith is the root and mother of them all. In walking with God, a man will go just as far as he believes, and no further. His life will always be proportioned to his faith. His peace, his patience, his courage, his seal, his works - all will be according to his faith. 92 HOLINESS J. C. RYLE You read the lives of eminent Christians, of such men as Wesley, or Whitefield, or Venn, or Martyn, of Bickersteth, or Simeon, or M’Cheyne. And you are disposed to say, “What wonderful gifts and graces these men had!” I answer, you should rather give honour to the mother-grace which God puts forward in the eleventh chapter of the Epistle to the Hebrews - you should give honour to their faith. Depend on it, faith was the mainspring in the character of each and all. I can fancy someone saying, “They were so prayerful - that made them what they were.” I answer, why did they pray much? - Simply because they had much faith. What is prayer, but faith speaking to God? Another perhaps will say, “They were so diligent and laborious - that accounts for their success.” I answer, why were they so diligent? - Simply because they had faith. What is Christian diligence, but faith at work? Another will tell me, “They were so bold - that rendered them so useful.” I answer, why were they so bold? - Simply because they had much faith. What is Christian boldness, but faith honestly doing its duty? And another will cry, “It was their holiness and spirituality - that gave them their weight.” For the last time I answer, what made them holy? - Nothing but a living, realizing spirit of faith. What is holiness, but faith visible and faith incarnate? Now does any reader of this paper desire to grow in grace, and in the knowledge of our Lord Jesus Christ? Would you bring forth much fruit? Would you be eminently holy and useful? Would you be bright, and shine as a light in your day? Would you, like Moses, make it clear as noonday that you have chosen God before the world? I dare be sure that every believer will reply, “Yes! yes! yes! these are the things we long for and desire.” Then take the advice I give you this day - go and cry to the Lord Jesus Christ, as the disciples did, “Lord, increase our faith.” Faith is the root of a real Christian’s character. Let your root be right, and your fruit will soon abound. Your spiritual prosperity will always be according to your faith. He that believeth shall not only be saved, but shall never thirst - shall overcome - shall be established - shall walk firmly on the waters of this world - and shall do great works. Reader, if you believe the things contained in this paper, and desire to be a thoroughly holy man, begin to act on your belief. Take Moses for your example. Walk in his steps. Go and do likewise. [40] In Eastern countries the liberty to adopt children who are not blood-relatives, and to give them the privileges of sons, is notoriously carried out most extensively.

“He lingered.” - Gen. xix. 16. The Holy Scriptures, which were written for our learning, contain beacons as well as patterns. They show us examples of what we should avoid, as well as examples of what we should follow. The man whose name heads this page is set for a beacon to the whole Church of Christ. His character is put before us in one little word - “He lingered.” Let us sit down and look at this beacon for a few minutes. Let us consider Lot. Who is this man that lingered? - It is the nephew of faithful Abraham. And when did he linger? - The very morning Sodom was to be destroyed. And where did he linger? - Within the walls of Sodom itself. And before whom did he linger? - Under the eyes of the two angels, who were sent to bring him out of the city. Even then “he lingered!” The words are solemn, and full of food for thought. They ought to sound like a trumpet in the ears of all who make any profession of religion. I trust they will make every reader of this paper think. Who knows but they are the very words your soul requires? The voice of the Lord Jesus commands you to “remember Lot’s wife.” (Luke xvii. 32.) The voice of one of His ministers invites you this day to remember Lot. Let me try to show - I. What Lot was himself; II. What the text already quoted tells you of him; III. What reasons may account for his lingering; IV. What kind of fruit his lingering brought forth. I ask the special attention of all who have reason to hope they are real Christians, and desire to live holy lives. Let it be a settled principle in our minds, if we follow holiness, that we must not “linger.” Once more, I say, “Lot is a beacon.” I. What was Lot? This is a most important point. If I leave it unnoticed, I shall perhaps miss that class of professing Christians I want especially to benefit. If I did not make it quite clear, many would perhaps say, after reading this paper, “Ah! Lot was a bad man - a poor, wicked, dark creature - an unconverted man - a child of this world! - no wonder he lingered.” But mark now what I say. Lot was nothing of the kind. Lot was a true believer - a converted person - a real child of God - a justified soul - a righteous man. Has any one of my readers grace in his heart? - So also had Lot. Has any one of my readers a hope of salvation? - So also had Lot. Is any one of my readers a traveller in the narrow way which leads unto life? - So also was Lot. Let no one think this is only my private opinion - a mere arbitrary fancy of my own - a notion unsupported by Scripture. Let no one suppose I want him to believe it merely because I say it. The Holy Ghost has placed the matter beyond controversy, by calling him “just” and “righteous” (2 Peter , ), and has given us good evidence of the grace that was in him. One evidence is, that he lived in a wicked place, “seeing and hearing” evil all around him (2 Peter ), and yet was not wicked himself. Now to be a Daniel in Babylon - an Obadiah in Ahab’s house - an Abijah in Jeroboam’s family - a saint in Nero’s court, and a “righteous man” in Sodom, a man must have the grace of God. Without grace it would be impossible. 94 HOLINESS J. C. RYLE Another evidence is that he “vexed his soul with the unlawful deeds” he beheld around him. (2 Peter .) He was wounded, grieved, pained, and hurt at the sight of sin. This was feeling like holy David, who says, “I beheld the transgressors, and was grieved, because they kept not Thy word.” “Rivers of waters run down mine eyes, because they keep not Thy law.” (Psalm cxix. 136, 158.) This was feeling like St. Paul, who says, “I have great sorrow and continual heaviness in my heart - for my brethren, my kinsmen according to the flesh.” (Rom. ix. 2, 3.) Nothing will account for this but the grace of God. Another evidence is that he “vexed his soul from day to day” with the unlawful deeds he saw. (2 Peter .) He did not at length become cool and lukewarm about sin, as many do. Familiarity and habit did not take off the fine edge of his feelings, as too often is the case. Many a man is shocked and startled at the first sight of wickedness, and yet becomes at last so accustomed to see it, that he views it with comparative unconcern. This is especially the case with those who live in towns and cities, or with English people who travel on the Continent. Such persons often become utterly indifferent about Sabbath- breaking, and many forms of open sin. But it was not so with Lot. And this, again, is a great mark of the reality of his grace. Such an one was Lot - a just and righteous man, a man sealed and stamped as an heir of heaven by the Holy Ghost Himself. Before we pass on, let us remember that a true Christian may have many a blemish, many a defect, many an infirmity, and yet be a true Christian nevertheless. We do not despise gold because it is mixed with much dross. We must not undervalue grace because it is accompanied by much corruption. Read on, and you will find that Lot paid dearly for his “lingering.” But do not forget, as you read, that Lot was a child of God. II. Let us pass on to the second thing I spoke of. What does the text, already quoted, tell us about Lot’s behaviour? The words are wonderful and astounding: “He lingered.” - The more we consider the time and circumstances, the more wonderful we shall think them. Lot knew the awful condition of the city in which he stood. “The cry” of its abominations “had waxen great before the Lord.” (Gen. xix. 13.) And yet “he lingered.” Lot knew the fearful judgment coming down on all within its walls. The angels had said plainly, “The Lord hath sent us to destroy it.” (Gen. xix. 13.) And yet “he lingered.” Lot knew that God was a God who always kept His word, and if He said a thing would surely do it. He could hardly be Abraham’s nephew, and live long with him, and not be aware of this. Yet “he lingered.” Lot believed there was danger - for he went to his sons-in-law, and warned them to flee. “Up!” he said, “Get you out of this place; for the Lord will destroy this city.” (Gen. xix. 14.) And yet “he lingered.” Lot saw the angels of God standing by, waiting for him and his family to go forth. He heard the voice of those ministers of wrath ringing in his ears to hasten him - “Arise! take thy wife and thy two daughters which are here; lest thou be consumed in the iniquity of the city.” (Gen. xix. 15.) And yet “he lingered.” He was slow when he should have been quick - backward when he should have been forward - trifling when he should have been hastening - loitering when he should have been hurrying - cold when he should have been hot. It is passing strange! It seems almost incredible! It appears too wonderful to be true! But the Spirit writes it down for our learning. And so it was. And yet, wonderful as it may appear at first sight, I fear there are many of the Lord Jesus Christ’s people very like Lot. I ask every reader of this paper to mark well what I say. I repeat it that there may be no mistake about my meaning. I have shown you that Lot “lingered.” - I say that there are many Christian men and Christian women in this day very like Lot. 95 HOLINESS J. C. RYLE There are many real children of God who appear to know far more than they live up to, and see far more than they practise, and yet continue in this state for many years. Wonderful that they go as far as they do, and yet go no further! They acknowledge the Head, even Christ, and love the truth. They like sound preaching, and assent to every article of Gospel doctrine, when they hear it. But still there is an indescribable something which is not satisfactory about them. They are constantly doing things which disappoint the expectations of their ministers, and of more advanced Christian friends. Marvellous that they should think as they do, and yet stand still! They believe in heaven, and yet seem faintly to long for it; and in hell, and yet seem little to fear it, They love the Lord Jesus; but the work they do for Him is small. They hate the devil; but they often appear to tempt him to come to them. They know the time is short; but they live as if it were long. They know they have a battle to fight; yet a man might think they were at peace. They know they have a race to run; yet they often look like people sitting still. They know the Judge is at the door, and there is wrath to come; and yet they appear half asleep. Astonishing they should be what they are, and yet be nothing more! And what shall we say of these people? They often puzzle godly friends and relations. They often cause great anxiety. They often give rise to great doubts and searchings of heart. But they may be classed under one sweeping description: they are all brethren and sisters of Lot. They linger. These are they who get the notion into their minds that it is impossible for all believers to be so very holy and very spiritual! They allow that eminent holiness is a beautiful thing. They like to read about it in books, and even to see it occasionally in others. But they do not think that all are meant to aim at so high a standard. At any rate, they seem to make up their minds it is beyond their reach. These are they who get into their heads false ideas of charity, as they call it. They are morbidly afraid of being illiberal and narrow-minded, and are always flying into the opposite extreme. They would fain please everybody, and suit everybody, and be agreeable to everybody. But they forget they ought first to be sure that they please God. These are they who dread sacrifices, and shrink from self-denial. They never appear able to apply our Lord’s command, to “take up the cross,” and “cut off the right hand and pluck out the right eye.” (Matt. v. 29, 30.) They cannot deny that our Lord used these expressions, but they never find a place for them in their religion. They spend their lives in trying to make the gate more wide, and the cross more light. But they never succeed. These are they who are always trying to keep in with the world. They are ingenious in discovering reasons for not separating decidedly, and in framing plausible excuses for attending questionable amusements, and keeping up questionable friendships. One day you are told of their attending a Bible-reading: the next day perhaps you hear of their going to a ball. One day they fast, or go to the Lord’s table and receive the sacrament: another day they go to the race-course in the morning and the opera at night. One day they are almost in hysterics under the sermon of some sensational preacher: another day they are weeping over some novel. They are constantly labouring to persuade themselves that to mix a little with worldly people on their own ground does good. Yet in their case it is very clear they do no good, and only get harm. These are they who cannot find it in their hearts to quarrel with their besetting sin, whether it be sloth, indolence, ill-temper, pride, selfishness, impatience, or what it may. They allow it to remain a tolerably quiet and undisturbed tenant of their hearts. They say, “it is their health, or their constitutions, or their temperaments, or their trials, or their way. Their father, or mother, or grandmother, was so before themselves, and they are sure they cannot help it.” And when you meet after the absence of a year or so, you hear the same thing! But all, all, all may be summed up in one single sentence. They are the brethren and sisters of Lot. They linger. Ah, if you are a lingering soul, you are not happy! You know you are not. It would be strange indeed if you were so. Lingering is the sure destruction of a happy Christianity. A lingerer’s conscience forbids him to enjoy inward peace. Perhaps at one time you did run well. But you have left your first love - you have never felt the same comfort since, and you never will till you return to your “first works.” (Rev. .) Like Peter, when the Lord Jesus was taken prisoner, you are following the Lord afar off; and, like him, you will find the way not pleasant, but hard. Come and look at Lot. Come and mark Lot’s history. Come and consider Lot’s “lingering,” and be wise. III. Let us next consider the reasons that may account for Lot’s lingering. This is a question of great importance, and I ask most serious attention to it. To know the root of a disease is one step towards a remedy. He that is forewarned is forearmed. Who is there among the readers of this paper that feels secure, and has no fear of lingering? Come and listen while I tell you a few passages of Lot’s history. Do as he did, and it will be a miracle indeed if you do not get into the same state of soul at last. One thing then I observe in Lot is this - he made a wrong choice in early life. There was a time when Abraham and Lot lived together. They both became rich, and could live together no longer. Abraham, the elder of the two, in the true spirit of humility and courtesy, gave Lot the choice of the country, when they resolved to part company: “If thou,” he said, “wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.” (Gen. xiii. 9.) And what did Lot do? - We are told he saw that the plains of Jordan, near Sodom, were rich, fertile, and well watered. It was a good land for cattle, and full of pastures. He had large flocks and herds, and it just suited his requirements. And this was the land he chose for a residence, simply because it was a rich, “well watered land.” (Gen. xiii. 10.) It was near the town of Sodom! He cared not for that. - The men of Sodom, who would be his neighbours, were wicked! It mattered not. - They were sinners before God exceedingly! It made no difference to him. - The pasture was rich. The land was good. He wanted such a country for his flocks and herds. And before that argument all scruples and doubts, if indeed he had any, at once went down. He chose by sight, and not by faith. He asked no counsel of God, to preserve him from mistakes. He looked to the things of time, and not of eternity. He thought of his worldly profit, and not of his soul. He considered only what would help him in this life. He forgot the solemn business of the life to come. This was a bad beginning. But I observe also that Lot mixed with sinners when there was no occasion for his doing so. We are first told that he “pitched his tent toward Sodom.” (Gen. xiii. 12.) This, as I have already shown, was a great mistake. But the next time he is mentioned, we find him actually living in Sodom itself. The Spirit says expressly, “He dwelt in Sodom.” (Gen. xiv. 12.) His tents were left. The country was forsaken. He occupied a house in the very streets of that wicked town. We are not told the reason of this change. We are not aware that any occasion could have arisen for it. We are sure there could have been no command of God. Perhaps his wife liked the town better than the country, for the sake of society. It is plain she had no grace herself. Perhaps she persuaded Lot it was needful for the advantage of his daughters, that they might marry, and get settled in life. Perhaps the daughters urged living in the town for the sake of gay company: they were evidently light-minded young women. Perhaps Lot liked it himself, in order to make more of his flocks and herds. Men never want reasons to confirm their wills. But one thing is very clear - Lot dwelt in the midst of Sodom without good cause. When a child of God does these two things which I have named, we never need be surprised if we hear, by and by, unfavourable accounts about his soul. We never need wonder if he becomes deaf to the 97 HOLINESS J. C. RYLE warning voice of affliction, as Lot was (Gen. xiv. 12), and turns out a lingerer in the day of trial and danger, as Lot did. Make a wrong choice in life - an unscriptural choice - and settle yourself down unnecessarily in the midst of worldly people, and I know no surer way to damage your own spirituality, and to go backward about your eternal concerns. This is the way to make the pulse of your soul beat feebly and languidly. This is the way to make the edge of your feeling about sin become blunt and dull. This is the way to dim the eyes of your spiritual discernment, till you can scarcely distinguish good from evil, and stumble as you walk. This is the way to bring a moral palsy on your feet and limbs, and make you go tottering and trembling along the road to Zion, as if the grasshopper was a burden. This is the way to sell the pass to your worst enemy - to give the devil vantage-ground in the battle - to tie your arms in fighting - to fetter your legs in running - to dry up the sources of your strength - to cripple your energies - to cut off your own hair, like Samson, and give yourself into the hands of the Philistines, to put out your own eyes, grind at the mill, and become a slave. I call on every reader of this paper to mark well what I am saying. Settle these things down in your mind. Do not forget them. Recollect them in the morning. Recall them to memory at night. Let them sink down deeply into your heart. If ever you would be safe from “lingering,” beware of needless mingling with worldly people. Beware of Lot’s choice! If you would not settle down into a dry, dull, sleepy, lazy, barren, heavy, carnal, stupid, torpid state of soul, beware of Lot’s choice! (a) Remember this in choosing a dwelling-place, or residence. It is not enough that the house is comfortable - the situation good - the air fine - the neighbourhood pleasant - the rent or price small - the living cheap. There are other things yet to be considered. You must think of your immortal soul. Will the house you think of help you towards heaven or hell? - Is the Gospel preached within an easy distance? - Is Christ crucified within reach of your door? - Is there a real man of God near, who will watch over your soul? I charge you, if you love life, not to overlook this. Beware of Lot’s choice. (b) Remember this in choosing a calling, a place, or profession in life. It is not enough that the salary is high - the wages good - the work light - the advantages numerous - the prospects of getting on most favourable. Think of your soul, your immortal soul. Will it be prospered or drawn back? Will you have your Sundays free, and be able to have one day in the week for your spiritual business? I beseech you, by the mercies of God, to take heed what you do. Make no rash decision. Look at the place in every light - the light of God as well as the light of the world. Gold may be bought too dear. Beware of Lot’s choice. (c) Remember this in choosing a husband or wife, if you are unmarried. It is not enough that your eye is pleased - that your tastes are met - that your mind find congeniality - that there is amiability and affection - that there is a comfortable home for life.There needs something more than this. There is a life yet to come. Think of your soul, your immortal soul. Will it be helped upwards or dragged downwards by the union you are planning? - Will it be made more heavenly, or more earthly - drawn nearer to Christ, or to the world? - Will its religion grow in vigour, or will it decay? - I pray you, by all your hopes of glory, allow this to enter into your calculations. “Think,” as old Baxter said, and “think, and think again,” before you commit yourself. “Be not unequally yoked.” (2 Cor. vi. 14.) Matrimony is nowhere named among the means of conversion. Remember Lot’s choice. (d) Remember this, if you are ever offered a situation on a railway. - It is not enough to have good pay and regular employment - the confidence of the directors, and the best chance of rising to a higher post. These things are very well in their way, but they are not everything. How will your soul fare if you serve a railway company that runs Sunday trains? What day in the week will you have for God and eternity? What opportunities will you have for hearing the Gospel preached? I solemnly warn you to consider this. It will profit you nothing to fill your purse, if you bring leanness and poverty on your soul. Beware of selling your Sabbath for the sake of a good place! Remember Esau’s mess of pottage. Beware of Lot’s choice! Some reader may perhaps think, “A believer need not fear; he is a sheep of Christ, he will never perish, he cannot come to much harm. It cannot be that such small matters can be of great importance.” Well, you may think so. But I warn you, if you neglect these matters, your soul will never prosper. A true believer will certainly not be cast away, although he may linger. But if he does linger, it is vain to suppose that his religion will thrive. Grace is a tender plant. Unless you cherish it and nurse it well, it will soon become sickly in this evil world. It may droop, though it cannot die. The brightest gold will soon become dim when exposed to a damp atmosphere. The hottest iron will soon become cold. It requires pains and toil to bring it to a red heat: it requires nothing but letting alone, or a little cold water to become black and hard. You may be an earnest, zealous Christian now. You may feel like David in his prosperity: “I shall never be moved.” (.) But be not deceived. You have only got to walk in Lot’s steps and make Lot’s choice, and you will soon come to Lot’s state of soul. Allow yourself to do as he did, presume to act as he acted, and be very sure you will soon discover you have become a wretched “lingerer” like him. You will find, like Samson, the presence of the Lord is no longer with you. You will prove, to your own shame, an undecided, hesitating man, in the day of trial. There will come a canker on your religion, and eat out its vitality without your knowing it. There will come a slow consumption on your spiritual strength, and waste it away insensibly. And at length you will wake up to find your hands hardly able to do the Lord’s work, and your feet hardly able to carry you along the Lord’s way, and your faith no bigger than a grain of mustard seed; and this, perhaps, at some turning point in your life, at a time when the enemy is coming in like a flood, and your need is the sorest. Ah, if you would not become a lingerer in religion, consider these things! Beware of doing what Lot did! IV. Let us inquire now what kind of fruit Lot’s lingering spirit bore at last. I would not pass over this point for many reasons, and especially in the present day. There are not a few who will feel disposed to say, “After all, Lot was saved: he was justified - he got to heaven. I want no more. If I do but get to heaven, I shall be content.” If this be the thought of your heart, just stay a moment, and listen to me a little longer. I will show you one or two things in Lot’s history which deserve attention, and may perhaps induce you to alter your mind. I think it of first importance to dwell upon this subject. I always will contend that eminent holiness and eminent usefulness are most closely connected - that happiness and “following the Lord fully” go side by side - and that if believers will linger, they must not expect to be useful in their day and generation, or to be very saintly and Christlike, or to enjoy great comfort and peace in believing, (a) Let us mark, then, for one thing, that Lot did no good among the inhabitants of Sodom. Lot probably lived in Sodom many years. No doubt he had many precious opportunities for speaking of the things of God, and trying to turn away souls from sin. But Lot seems to have effected just nothing at all. He appears to have had no weight or influence with the people who lived around him. He possessed none of that respect and reverence which even the men of the world will frequently concede to a bright servant of God. Not one righteous person could be found in all Sodom, outside the walls of Lot’s home. Not one of his neighbours believed his testimony. Not one of his acquaintances honoured the Lord whom he worshipped. Not one of his servants served his master’s God. Not one of “all the people from every quarter” cared a jot for his opinion when he tried to restrain their wickedness. “This one fellow came in to sojourn,” said they, “and he will needs be a judge.” (Gen. xix. 9.) His life carried no weight; his words were not listened to; his religion drew none to follow him. And, truly, I do not wonder! As a general rule, lingering souls do no good to the world and bring no credit to God’s cause. Their salt has too little savour to season the corruption around them. They are not “Epistles of Christ” who can be “known and read of all.” (2 Cor. iii. 2.) There is nothing magnetic, and attractive, and Christ-reflecting about their ways. Let us remember this. (b) Let us mark, for another thing, that Lot helped none of his family, relatives^ or connections towards heaven. We are not told how large his family was. But this we know - he had a wife and two daughters at least, in the day he was called out of Sodom, if he had not more children besides. But whether Lot’s family was large or small, one thing, I think, is perfectly clear - there was not one among them all that feared God! 99 HOLINESS J. C. RYLE When he “went out and spake to his sons-in-law, which married his daughters,” and warned them to flee from the judgments coming on Sodom, we are told, “he seemed to them as one that mocked.” (Gen. xix. 14.) What fearful words those are! It was as good as saying, “Who cares for anything you say?” So long as the world stands, those things will be a painful proof of the contempt with which a “lingerer” in religion is regarded. And what was Lot’s wife? She left the city in his company, but she did not go far. She had not faith to see the need of such a speedy flight. She left her heart in Sodom when she began to flee. She looked back from behind her husband, in spite of the plainest” command not to do so (Gen. xix. 17), and was at once turned into a pillar of salt. And what were Lot’s two daughters? They escaped, indeed, but only to do the devil’s work. They became their father’s tempters to wickedness, and led him to commit the foulest of sins. In short, Lot seems to have stood alone in his family! He was not made the means of keeping one soul back from the gates of hell! And I do not wonder. Lingering souls are seen through by their own families; and, when seen through, they are despised. Their nearest relatives understand inconsistency, if they understand nothing else in religion. They draw the sad, but not unnatural, conclusion, “Surely, if he believed all he professes to believe, he would not go on as he does.” Lingering parents seldom have godly children. The eye of the child drinks in far more than the ear. A child will always observe what you do much more than what you say. Let us remember this. (c) Let us mark, for a third thing, that Lot left no evidences Mind him when he died. We know but little about Lot after his flight from Sodom, and all that we do know is unsatisfactory. His pleading for Zoar, because it was “a little one,” - his departure from Zoar afterwards - and his conduct in the cave - all, all tell the same story. All show the weakness of the grace that was in him, and how low the state of soul into which he had fallen. We know not how long he lived after his escape. We know not where he died, or when he died - whether he saw Abraham again - what was the manner of his death - what he said or what he thought. All these are hidden things. We are told of the last days of Abraham, Isaac, Jacob, Joseph, David - but not one word about Lot. Oh, what a gloomy deathbed the deathbed of Lot must have been! The Scripture appears to draw a veil around him on purpose. There is a painful silence about his latter end. He seems to go out like an expiring lamp, and to leave an ill-savour behind him. And had we not been specially told in the New Testament that Lot was “just” and “righteous,” I verily believe we should have doubted whether Lot was a saved soul at all. But I do not wonder at his sad end. Lingering believers will generally reap according as they have sown. Their lingering often meets them when their spirit is departing. They have little peace at the last. They reach heaven, to be sure; but they reach it in poor plight, weary and footsore, in weakness and tears, in darkness and storm. They are saved, but “saved so as by fire.” (1 Cor. iii. 15.) I ask every reader of this paper to consider the three things which I have just mentioned. Do not misunderstand my meaning. It is amazing to observe how readily people catch at the least excuse for misunderstanding the things that concern their souls! I do not tell you that believers who do not “linger” will, as a matter of course, be great instruments of usefulness to the world. Noah preached one hundred and twenty years, and none believed him. The Lord Jesus was not esteemed by His own people, the Jews. Nor yet do I tell you that believers who do not linger, will, as a matter of course, be the means of converting their families and relatives. David’s children were, many of them, ungodly. The Lord Jesus was not believed on even by His own brethren. But I do say it is almost impossible not to see some connection between Lot’s evil choice and Lot’s lingering - and between Lot’s lingering and his unprofitableness to his family and the world. I believe the Spirit meant us to see it. I believe the Spirit meant to make him a beacon to all professing Christians. And I am sure the lessons I have tried to draw from the whole history deserve serious reflection. And now let me speak a few parting words to all who read this paper, and especially to all who call themselves believers in Christ. I have no wish to make your hearts sad. I do not want to give you a gloomy view of the Christian course. My only object is to give you friendly warnings. I desire your peace and comfort. I would fain see you happy as well as safe - and joyful, as well as justified. I speak as I have done for your good. You live in days when a lingering, Lot-like religion abounds. The stream of profession is far broader than it once was, but far less deep in many places. A certain kind of Christianity is almost fashionable now. To belong to some party in the Church of England, and show a zeal for its interests - to talk about the leading controversies of the day - to buy popular religious books as fast as they come out, and lay them on your table - to attend meetings - to subscribe to Societies - to discuss the merits of preachers - to be enthusiastic and excited about every new form of sensational religion which crops up - all these are now comparatively easy and common attainments. They no longer make a person singular. They require little or no sacrifice. They entail no cross. But to walk closely with God - to be really spiritually-minded - to behave like strangers and pilgrims - to be distinct from the world in employment of time, in conversation, in amusements, in dress - to bear a faithful witness for Christ in all places - to leave a savour of our Master in every society - to be prayerful, humble, unselfish, good-tempered, quiet, easily pleased, charitable, patient, meek - to be jealously afraid of all manner of sin, and tremblingly alive to our danger from the world - these, these are still rare things! They are not common among those who are called true Christians, and, worst of all, the absence of them is not felt and bewailed as it should be. In a day like this I venture to offer counsel to every believing reader of this paper. Do not turn away from it. Do not be angry with me for plain speaking. I bid you “give diligence to make your calling and election sure,” (2 Peter i. 10.) I bid you not to be slothful - not to be careless, not to be content with a small measure of grace - not be satisfied with being a little better than the world. I solemnly warn you not to attempt doing what never can be done - I mean, to serve Christ and yet keep in with the world. I call upon you, and beseech you to be a whole-hearted Christian, to follow after eminent holiness, to aim at a high degree of sanctification, to live a consecrated life, to present your body a “living sacrifice” unto God, to “walk in the spirit.” (Rom. xii. 1; Gal. v. 25.) I charge you, and exhort you - by all your hopes of heaven and desires of glory, if you would be happy, if you would be useful - do not be a lingering soul. Would you know what the times demand? - The shaking of nations - the uprooting of ancient things - the overturning of kingdoms - the stir and restlessness of men’s minds - what do they say? They all cry aloud - Christian! do not linger! Would you be found ready for Christ at His second appearing - your loins girded - your lamp burning - yourself bold, and prepared to meet Him? Then do not linger! Would you enjoy much sensible comfort in your religion - feel the witness of the Spirit within you - know whom you have believed - and not be a gloomy, complaining, sour, downcast, and melancholy Christian? Then do not linger! Would you enjoy strong assurance of your own salvation, in the day of sickness, and on the bed of death? - Would you see with the eye of faith heaven opening and Jesus rising to receive you? Then do not linger! Would you leave great broad evidences behind you when you are gone? - Would you like us to lay you in the grave with comfortable hope, and talk of your state after death without a doubt? Then do not linger! Would you be useful to the world in your day and generation? - Would you draw men from sin to Christ, adorn your doctrine, and make your Master’s cause beautiful and attractive in their eyes? Then do not linger! 101 HOLINESS J. C. RYLE Would you help your children and relatives towards heaven, and make them say, “We will go with you”? - and not make them infidels and despisers of all religion? Then do not linger! Would you have a great crown in the day of Christ’s appearing, and not be the least and smallest star in glory, and not find yourself the last and lowest in the kingdom of God? Then do not linger! Oh, let not one of us linger! Time does not - death does not - judgment does not - the devil does not - the world does not. Neither let the children of God linger. Does any reader of this paper feel that he is a lingerer? Has your heart felt heavy, and your conscience sore, while you have been reading these pages? Does something within you whisper, “I am the man”? Then listen to what I am saying. - It is not well with your soul. Awake, and try to do better. If you are a lingerer, you must go to Christ at once and be cured. - You must use the old remedy; you must bathe in the old fountain. You must turn again to Christ and be healed. The way to do a thing is to do it. Do this at once! Think not for a moment your case is past recovery. Think not, because you have been long living in a dry, sleepy, and heavy state of soul, that there is no hope of revival. Is not the Lord Jesus Christ an appointed Physician for all spiritual ailments? Did He not cure every form of disease when He was upon earth? Did He not cast out every kind of devil? Did He not raise poor backsliding Peter, and put a new song in his mouth? Oh, doubt not, but earnestly believe that He will yet revive His work within you! Only return from lingering, and confess your folly, and come - come at once to Christ. Blessed are the words of the prophet: “Only acknowledge thine iniquity.” - “Return, ye backsliding children, and I will heal your backsliding.” (Jerem. iii. 13, 22.) And let us all remember the souls of others, as well as our own. If at any time we see any brother or sister lingering, let us try to awaken them - try to arouse them - try to stir them up. Let us all “exhort one another” as we have opportunity. “Let us provoke unto love and good works.” (Heb. iii. 13; x. 24.) Let us not be afraid to say to each other, “Brother, or sister, have you forgotten Lot? Awake! and remember Lot! - Awake, and linger no more.” 102 HOLINESS J. C. RYLE

“Remember Lot’s Wife.” - Luke xvii. 32. THERE are few warnings in Scripture more solemn than that which heads this page. The Lord Jesus Christ says to us, “Remember Lot’s wife.” Lot’s wife was a professor of religion: her husband was a “righteous man.” (2 Peter .) She left Sodom with him on the day when Sodom was destroyed; she looked back towards the city from behind her husband, against God’s express command; she was struck dead at once, and turned into a pillar of salt. And the Lord Jesus Christ holds her up as a beacon to His Church: He says, “Remember Lot’s wife.” It is a solemn warning, when we think of the person Jesus names. He does not bid us remember Abraham, or Isaac, or Jacob, or Sarah, or Hannah, or Ruth. No: He singles out one whose soul was lost for ever. He cries to us, “Remember Lot’s wife.” It is a solemn warning, when we consider the subject Jesus is upon. He is speaking of His own second coming to judge the world: He is describing the awful state of unreadiness in which many will be found. The last days are on His mind, when He says, “Remember Lot’s wife.” It is a solemn warning, when we think of the person who gives it. The Lord Jesus is full of love, mercy, and compassion: He is one who will not break the bruised reed nor quench the smoking flax. He could weep over unbelieving Jerusalem, and pray for the men that crucified Him; yet even He thinks it good to remind us of lost souls. Even He says, “Remember Lot’s wife.” It is a solemn warning, when we think of the persons to whom it was first given. The Lord Jesus was speaking to His disciples: He was not addressing the scribes and Pharisees, who hated Him, but Peter, James, and John, and many others who loved Him; yet even to them He thinks it good to address a caution. Even to them He says, “Remember Lot’s wife.” It is a solemn warning, when we consider the manner in which it was given. He does not merely say, “Beware of following - take heed of imitating - do not be like Lot’s wife.” He uses a different word: He says, “Remember.” He speaks as if we were all in danger of forgetting the subject; He stirs up our lazy memories; He bids us keep the case before our minds. He cries, “Remember Lot’s wife.” I propose to examine the lessons which Lot’s wife is meant to teach us. I am sure that her history is full of useful instruction to the Church. The last days are upon us; the second coming of the Lord Jesus draws nigh; the danger of worldliness is yearly increasing in the Church. Let us be provided with safeguards and antidotes against the disease that is around us; and, not least, let us become familiar with the story of Lot’s wife. There are three things which I shall do, in order to bring the subject before our minds in order. I. I will speak of the religious privileges which Lot’s wife enjoyed. II. I will speak of the sin which Lot’s wife committed. III. I will speak of the judgment which God inflicted upon her. I. I will first speak of the religious privileges which Lot’s wife enjoyed. In the days of Abraham and Lot, true saving religion was scarce upon earth: there were no Bibles, no ministers, no churches, no tracts, no missionaries. The knowledge of God was confined to a few favoured families; the greater part of the inhabitants of the world were living in darkness, ignorance, superstition, and sin. Not one in a hundred perhaps had such good example, such spiritual society, such clear knowledge, such plain warnings as Lot’s wife. Compared with millions of her fellow-creatures in her time, Lot’s wife was a favoured woman. She had a godly man for her husband: she had Abraham, the father of the faithful, for her uncle by marriage. The faith, the knowledge, and the prayers of these two righteous men could have been no secret to her. It is impossible that she could have dwelt in tents with them for any length of time, without knowing whose they were and whom they served. Religion with them was no mere formal business; it was the ruling principle of their lives and the mainspring of all their actions. All this Lot’s wife must have seen and known. This was no small privilege. When Abraham first received the promises, it is probable Lot’s wife was there. When he built his altar by his tent between Hai and Bethel, it is probable she was there. When her husband was taken captive by Chedorlaomer, and delivered by God’s interference, she was there. When Melchizedek, king of Salem, came forth to meet Abraham with bread and wine, she was there. When the angels came to Sodom and warned her husband to flee, she saw them; when they took them by the hand and led them out of the city, she was one of those whom they helped to escape. Once more, I say, these were no small privileges. Yet what good effect had all these privileges on the heart of Lot’s wife? None at all. Notwithstanding all her opportunities and means of grace - notwithstanding all her special warnings and messages from heaven, she lived and died graceless, godless, impenitent, and unbelieving. The eyes of her understanding were never opened; her conscience was never really aroused and quickened; her will was never really brought into a state of obedience to God; her affections were never really set upon things above. The form of religion which she had was kept up for fashion’s sake and not from feeling: it was a cloak worn for the sake of pleasing her company, but not from any sense of its value. She did as others did around her in Lot’s house: she conformed to her husband’s ways: she made no opposition to his religion: she allowed herself to be passively towed along in his wake: but all this time her heart was wrong in the sight of God. The world was in her heart, and her heart was in the world. In this state she lived, and in this state she died. In all this there is much to be learned: I see a lesson here which is of the deepest importance in the present day. You live in times when there are many persons just like Lot’s wife: come and hear the lesson which her case is meant to teach. Learn, then, that the mere possession of religious privileges mil save no one’s soul. You may have spiritual advantages of every description; you may live in the full sunshine of the richest opportunities and means of grace; you may enjoy the best of preaching and the choicest instruction; you may dwell in the midst of light, knowledge, holiness, and good company. All this may be, and yet you yourself may remain unconverted, and at last be lost for ever. I dare say this doctrine sounds hard to some readers. I know that many fancy they want nothing but religious privileges in order to become decided Christians. They are not what they ought to be at present, they allow; but their position is so hard, they plead, and their difficulties are so many. Give them a godly husband, or a godly wife - give them godly companions, or a godly master - give them the preaching of the Gospel - give them privileges, and then they would walk with God. It is all a mistake. It is an entire delusion. It requires something more than privileges to save souls. Joab was David’s captain; Gehazi was Elisha’s servant; Demas was Paul’s companion; Judas Iscariot was Christ’s disciple; and Lot had a worldly, unbelieving wife. These all died in their sins. They went down to the pit in spite of knowledge, warnings, and opportunities; and they all teach us that it is not privileges alone that men need. They need the grace of the Holy Ghost. Let us value religious privileges, but let us not rest entirely upon them. Let us desire to have the benefit of them in all our movements in life, but let us not put them in the place of Christ. Let us use them thankfully, if God grants them to us, but* let us take care that they produce some fruit in our heart and life. If they do not do good, they often do positive harm: they sear the conscience, they increase responsibility, they aggravate condemnation. The same fire which melts the wax hardens the clay; the same sun which makes the living tree grow, dries up the dead tree, and prepares it for burning. Nothing so hardens the heart of man as a barren familiarity with sacred things. Once more I say, it is not privileges alone which make people Christians, but the grace of the Holy Ghost. Without that no man will ever be saved. I ask the members of Evangelical congregations, in the present day, to mark well what I am saying. You go to Mr. A’s, or Mr. B’s church: you think him an excellent preacher; you delight in his sermons; you 104 HOLINESS J. C. RYLE cannot hear anyone else with the same comfort; you have learned many things since you attended his ministry; you consider it a great privilege to be one of his hearers! All this is very good. It is a privilege. I should be thankful if ministers like yours were multiplied a thousandfold. But after all, what have you got in your heart? Have you yet received the Holy Ghost? If not, you are no better than Lot’s wife. I ask the servants of religious families to mark well what I am saying. It is a great privilege to live in a house where the fear of God reigns. It is a privilege to hear family prayers morning and evening, to hear the Word of God regularly expounded, to have a quiet Sunday, and to be able always to go to church. These are the things that you ought to seek after when you try to get a situation; these are the things which make a really good place. High wages and light work will never make up for a constant round of worldliness, Sabbath-breaking, and sin. But take heed that you do not rest content with these things: do not suppose because you have all these spiritual advantages, that you will of course go to heaven. You must have grace in your own heart, as well as attend family prayers. If not, you are at present no better than Lot’s wife. I ask the children of religious parents to mark well what I am saying. It is the highest privilege to be the child of a godly father and mother, and to be brought up in the midst of many prayers. It is a blessed thing indeed to be taught the Gospel from our earliest infancy, and to hear of sin, and Jesus, and the Holy Spirit, and holiness, and heaven, from the first moment we can remember anything. But, oh, take heed that you do not remain barren and unfruitful in the sunshine of all these privileges: beware lest your heart remains hard, impenitent and worldly, notwithstanding the many advantages you enjoy. You cannot enter the kingdom of God on the credit of your parents’ religion. You must eat the bread of life for yourself, and have the witness of the Spirit in your own heart. You must have repentance of your own, faith of your own, and sanctification of your own. If not, you are no better than Lot’s wife. I pray God that all professing Christians, in these days, may lay these things to heart. May we never forget that privileges alone cannot save us. Light and knowledge, and faithful preaching, and abundant means of grace, and the company of holy people are all great blessings and advantages. Happy are they that have them! But, after all, there is one thing without which privileges are useless: that one thing is the grace of the Holy Ghost. Lot’s wife had many privileges: but Lot’s wife had no grace. II. I will next speak of the sin which Lot’s wife committed. The history of her sin is given by the Holy Ghost in few and simple words - “She looked back from behind her husband, and she became a pillar of salt.” We are told no more than this. There is a naked solemnity about the history. The sum and substance of her transgression lies in these three words, “She looked back.” Does that sin seem small in the eyes of any reader of this paper? Does the fault of Lot’s wife appear a trifling one to be visited with such a punishment? This is the feeling, I dare say, that rises in some hearts. Give your attention while I reason with you on the subject. There was far more in that look than strikes you at first sight: it implied far more than it expressed. Listen, and you shall hear. (a) That look was a little thing, but revealed the true character of Lot’s wife. Little things will often show the state of a man’s mind even better than great ones, and little symptoms are often the signs of deadly and incurable diseases. The apple that Eve ate was a little thing, but it proved that she had fallen from innocence and become a sinner. A crack in an arch seems a little thing, but it proves that the foundation is giving way, and the whole fabric is unsafe. A little cough in a morning seems an unimportant ailment, but it is often an evidence of failing in the constitution, and leads on to decline, consumption, and death. A straw may show which way the wind blows, and one look may show the rotten condition of a sinner’s heart. (Matt. v. 28.) (b) That look was a little thing, but it told of disobedience in Lot’s wife. The command of the angel was strait and unmistakable: “Look not behind thee.” (Gen. xix. 17.) This command Lot’s wife refused to obey. But the Holy Ghost says, that “to obey is better than sacrifice,” and that “rebellion is as the sin of witchcraft.” (1 Sam. xv. 22, 23.) When God speaks plainly by His Word, or by His messengers, man’s duty is clear. (c) That look was a little thing, but it told of proud unbelief in Lot’s wife. She seemed to doubt whether God was really going to destroy Sodom: she appeared not to believe there was any danger, or any need 105 HOLINESS J. C. RYLE for such hasty flight. But without faith it is impossible to please God. (Heb. xi. 6.) The moment a man begins to think he knows better than God, and that God does not mean anything when He threatens, his soul is in great danger. When we cannot see the reason of God’s dealings, our duty is to hold our peace and believe. (d) That look was a little thing, but it told of secret love of the world in Lot’s wife. Her heart was in Sodom, though her body was outside. She had left her affections behind when she fled from her home. Her eye turned to the place where her treasure was, as the compass-needle turns to the pole. And this was the crowning point of her sin. “The friendship of the world is enmity with God.” (James iv. 4.) “If any man love the world, the love of the Father is not in him.” (1 John .) I ask the special attention of my readers to this part of our subject. I believe it to be the part to which the Lord Jesus particularly intends to direct our minds. I believe He would have us observe that Lot’s wife was lost by looking back to the world. Her profession was at one time fair and specious, but she never really gave up the world. She seemed at one time in the road to safety, but even then the lowest and deepest thoughts of her heart were for the world. The immense danger of worldliness is the grand lesson which the Lord Jesus means us to learn. Oh, that we may all have an eye to see and a heart to understand! I believe there never was a time when warnings against worldliness were so much needed by the Church of Christ as they are at the present day. Every age is said to have its own peculiar epidemic disease: the epidemic disease to which the souls of Christians are liable just now is the love of the world. It is a pestilence that walketh in darkness, and a sickness that destroyeth at noonday. It “hath cast down many wounded; yea, many strong men have been wounded by it.” I would fain raise a warning voice, and try to arouse the slumbering consciences of all who make a profession of religion. I would fain cry aloud, “Remember the sin of Lot’s wife.” She was no murderess, no adulteress, no thief - but she was a professor of religion, and she looked back. There are thousands of baptized persons in our churches who are proof against immorality and infidelity, and yet fall victims to the love of the world. There are thousands who run well for a season, and seem to bid fair to reach heaven, but by and by give up the race, and turn their backs on Christ altogether. And what has stopped them? Have they found the Bible not true? Have they found the Lord Jesus fail to keep His word? No: not at all. But they have caught the epidemic disease: they are infected with the love of this world. I appeal to every true-hearted Evangelical minister who reads this paper: I ask him to look round his congregation. I appeal to every old-established Christian: I ask him to look round the circle of his acquaintance. I am sure that I am speaking the truth. I am sure that it is high time to remember the sin of Lot’s wife. (a) How many children of religious families begin well and end ill! In the days of their childhood they seem full of religion. They can repeat texts and hymns in abundance; they have spiritual feel ings and convictions of sin; they profess to love the Lord Jesus and desire after heaven; they take pleasure in going to church and hearing sermons; they say things which are treasured up by their fond parents as indications of grace; they do things which make relations say, “What manner of child will this be?” But, alas, how often their goodness vanishes like the morning cloud, and like the dew that passes away! The boy becomes a young man, and cares for nothing but amusements, field-sports, revelling, and excess. The girl becomes a young woman, and cares for nothing but dress, gay company, novel-reading, and excitement. Where is the spirituality which once appeared to promise so fair? It is all gone: it is buried; it is overflowed by the love of the world. They walk in the steps of Lot’s wife. They look back. (b) How many married people do well in religion to all appear ance, until their children begin to grow up - and then they fall away! In the early years of their married life they seem to follow Christ diligently, and to witness a good confession. They regularly attend the preaching of the Gospel: they are fruitful in good works; they are never seen in vain and dissipated society. Their faith and practice are both sound, and walk hand in hand. But, alas, how often a spiritual blight comes over the household when a young family begins to grow up, and sons and daughters have to be brought forward in life. A leaven of worldliness begins to appear in their habits, dress, entertainments, and employment of time. They are no longer strict about the company they keep and the places they visit. Where is the decided fine of separation which they once observed? Where is the unswerving abstinence from worldly amusements which once marked their course? It is all forgotten. It is all laid aside, like an old almanack. A change has come over them: the spirit of the world has taken possession of their hearts. They walk in the steps of Lot’s wife. They look back. (c) How many young women seem to love decided religion until they are twenty or twenty-one, and then lose all! Up to this time of their life their conduct in religious matters is all that could be desired. They keep up habits of private prayer; they read their Bibles diligently; they visit the poor, when they have opportunity; they teach in Sunday schools, when there is an opening; they minister to the temporal and spiritual wants of the poor; they like religious friends; they love to talk on religious subjects: they write letters lull or religious expressions and religious experience. But, alas, how often they prove unstable as water, and are ruined by the love of the world! Little by little they fall away and lose their first love. Little by little the “things seen” push out of their minds the “things unseen,” and, like the plague of locusts, eat up every green thing in their souls. Step by step they go back from the decided position they once took up. They cease to be jealous about sound doctrine; they pretend to find out that it is “uncharitable” to think one person has more religion than another; they discover it is “exclusive” to attempt any separation from the customs of society. By and by they give their affections to some man who makes no pretence to decided religion. At last they end by giving up the last remnant of their own Christianity, and becoming thorough children of the world. They walk in the steps of Lot’s wife. They look back. (d) How many communicants in our churches were at one time zealous and earnest professors, and have now become torpid, formal, and cold! Time was when none seemed so much alive in religion as they were: none were so diligent in their attendance on the means of grace; none were so anxious to promote the cause of the Gospel, and so ready for every good work; none were so thank ful for spiritual instruction; none were apparently so desirous to grow in grace. But now, alas, everything seems altered! The “love of other things” has taken possession of their hearts, and choked the good seed of the Word. The money of the world, the rewards of the world, the literature of the world, the honours of the world, have now the first place in their affections. Talk to them, and you will find no response about spiritual things. Mark their daily conduct, and you will see no zeal about the kingdom of God. A religion they have indeed, but it is living religion no more. The spring of their former Christianity is dried up and gone; the fire of the spiritual machine is quenched and cold: earth has put out the flame which once burned so brightly. They have walked in the steps of Lot’s wife. They have looked back. (e) How many clergymen work hard in their profession for a few years, and then become lazy and indolent from the love of this present world I At the outset of their ministry they seem willing to spend and be spent for Christ: they are instant in season and out of season; their preaching is lively and their churches are filled. Their congregations are well looked after: cottage lectures, prayer-meetings, house- to-house visitation, are their weekly delight. But, alas, how often after “beginning in the Spirit” they end “in the flesh,” and, like Samson, are shorn of their strength in the lap of that Delilah, the world! They are preferred to some rich living; they marry a worldly wife; they are puffed up with pride, and neglect study and prayer. A nipping frost cuts off the spiritual blossoms which once bade so fair. Their preaching loses its unction and power; their week-day work becomes less and less; the society they mix in becomes less select; the tone of their conversation becomes more earthly. They cease to disregard the opinion of man: they imbibe a morbid fear of “extreme views,” and are filled with a cautious dread of giving offence. And at last the man who at one time seemed likely to be a real successor of the apostles and a good soldier of Christ, settles down on his lees as a clerical gardener, farmer, or diner-out, by whom nobody is offended and nobody is saved. His church becomes half empty; his influence dwindles away; the world has bound him hand and foot. He has walked in the steps of Lot’s wife. He has looked back. [41] It is sad to write of these things, but it is far more sad to see them. It is sad to observe how professing Christians can blind their consciences by specious arguments on this subject, and can defend positive worldliness by talking of the “duties of their station,” the “courtesies of life,” and the necessity of having a “cheerful religion.” It is sad to see how many a gallant ship launches forth on the voyage of life with every prospect of success and, springing this leak of worldliness, goes down with all her freight in full view of the harbour of safety. It is saddest of all to observe how many flatter themselves it is all right with their souls when it is all wrong, by reason of this love of the world. Grey hairs are here and there upon them, and they know it not. They began with Jacob, and David, and Peter, and they are likely to end with Esau, and Saul, and Judas Iscariot. They began with Ruth, and Hannah, and Mary, and Persis, and they are likely to end with Lot’s wife. Beware of a half-hearted religion. Beware of following Christ from any secondary motive - to please relations and friends - to keep in with the custom of the place or family in which you reside - to appear 107 HOLINESS J. C. RYLE respectable and have the reputation of being religious. Follow Christ for His own sake, if you follow Him at all. Be thorough, be real, be honest, be sound, be whole-hearted. If you have any religion at all, let your religion be real. See that you do not sin the sin of Lot’s wife. Beware of ever supposing that you may go too far in religion, and of secretly trying to keep in with the world. I want no reader of this paper to become a hermit, a monk, or a nun: I wish every one to do his real duty in that state of life to which he is called. But I do urge on every professing Christian who wishes to be happy, the immense importance of making no compromise between God and the world. Do not try to drive a hard bargain, as if you wanted to give Christ as little of your heart as possible, and to keep as much as possible of the things of this life. Beware lest you overreach yourself, and end by losing all. Love Christ with all your heart, and mind, and soul, and strength. Seek first the kingdom of God, and believe that then all other things shall be added to you. Take heed that you do not prove a copy of the character John Bunyan draws - Mr. Facing-both-ways. For your happiness’ sake, for your usefulness’ sake, for your safety’s sake, for your soul’s sake, beware of the sin of Lot’s wife. Oh, it is a solemn saying of our Lord Jesus, “No man having put his hand to the plough and looking back is fit for the kingdom of God.” (Luke ix. 62.) III. I will now speak, in the last place, of the punishment which God inflicted on Lot’s wife. The Scripture describes her end in few and simple words. It is written that “she looked back and became a pillar of salt.” A miracle was wrought to execute God’s judgment on this guilty woman. The same Almighty hand which first gave her life, took that life away in the twinkling of an eye. From living flesh and blood she was turned into a pillar of salt. That was a fearful end for a soul to come to! To die at any time is a solemn thing. To die amidst kind friends and relations, to die calmly and quietly in one’s bed, to die with the prayers of godly men still sounding in your ears, to die with a good hope through grace in the full assurance of salvation, leaning on the Lord Jesus, buoyed up by Gospel promises - to die even so, I say, is a serious business. But to die suddenly and in a moment, in the very act of sin, to die in full health and strength, to die by the direct interposition of an angry God - this is fearful indeed. Yet this was the end of Lot’s wife. I cannot blame the prayer-book Litany, as some do, for retaining this petition, “From sudden death, good Lord, deliver us.” That was a hopeless end for a soul to come to! There are cases where one hopes, as it were, against hope, about the souls of those we see go down to the grave. We try to persuade ourselves that our poor departed brother or sister may have repented unto salvation at the last moment, and laid hold on the hem of Christ’s garment at the eleventh hour. We call to mind God’s mercies; we remember the Spirit’s power; we think on the case of the penitent thief; we whisper to ourselves, that saving work may have gone on even on that dying bed which the dying person had not strength to tell. But there is an end of all such hopes when a person is suddenly cut down in the very act of sin. Charity itself can say nothing when the soul has been summoned away in the very midst of wickedness, without even a moment’s time for thought or prayer. Such was the end of Lot’s wife. It was a hopeless end. She went to hell. But it is good for us all to mark these things. It is good to be reminded that God can punish sharply those who sin wilfully, and that great privileges misused bring down great wrath on the soul. Pharaoh saw all the miracles which Moses worked - Korah, Dathan, and Abiram had heard God speaking from Mount Sinai - Hophni and Phinehas were sons of God’s High Priest - Saul lived in the full light of Samuel’s ministry - Ahab was often warned by Elijah the prophet - Absalom enjoyed the privilege of being one of David’s children - Belshazzar had Daniel the prophet hard by his door - Ananias and Sapphira joined the Church in the days when the apostles were working miracles - Judas Iscariot was a chosen companion of our Lord Jesus Christ Himself. But they all sinned with a high hand against light and knowledge; and they were all suddenly destroyed without remedy. They had no time or space for repentance. As they lived, so they died: as they were, they hurried away to meet God. They went with all their sins upon them, unpardoned, unrenewed, and utterly unfit for heaven. And being dead they yet speak. They tell us, like Lot’s wife, that it is a perilous thing to sin against light, that God hates sin, and that there is a hell. I feel constrained to speak freely to my readers on the subject of hell. Suffer me to use the opportunity which the end of Lot’s wife affords. I believe the time is come when it is a positive duty to speak plainly about the reality and eternity of hell. A flood of false doctrine has lately broken in upon us. Men are beginning to tell us “that God is too merciful to punish souls for ever - that there is a love of God lower even than hell - and that all mankind, however wicked and ungodly some of them may be, will sooner or 108 HOLINESS J. C. RYLE later be saved.” We are invited to leave the old paths of apostolic Christianity. We are told that the views of our fathers about hell, and the devil, and punishment, are obsolete and old-fashioned. We are to embrace what is called a “kinder theology,” and treat hell as a Pagan fable, or a bugbear to frighten children and fools. Against such false teaching I desire, for one, to protest. Painful, sorrowful, distressing as the controversy may be, we must not blink it, or refuse to look the subject in the face. I, for one, am resolved to maintain the old position, and to assert the reality and eternity of hell. Believe me, this is no mere speculative question. It is not to be classed with disputes about liturgies and Church government. It is not to be ranked with mysterious problems, like the meaning of Ezekiel’s temple or the symbols of Revelation. It is a question which lies at the very foundation of the whole Gospel. The moral attributes of God, His justice, His holiness, His purity, are all involved in it. The necessity of personal faith in Christ, and the sanctification of the Spirit, are all at stake. Once let the old doctrine about hell be overthrown, and the whole system of Christianity is unsettled, unscrewed, unpinned, and thrown into disorder. Believe me, the question is not one in which we are obliged to fall back on the theories and inventions of man. The Scripture has spoken plainly and fully on the subject of hell. I hold it to be impossible to deal honestly with the Bible, and to avoid the conclusions to which it will lead us on this point. If words mean anything, there is such a place as hell. If texts are to be interpreted fairly, there are those who will be cast into it. If language has any sense belonging to it, hell is for ever. I believe that the man who finds arguments for evading the evidence of the Bible on this question has arrived at a state of mind in which reasoning is useless. For my own part, it seems just as easy to argue that we do not exist, as to argue that the Bible does not teach the reality and eternity of hell. (a) Settle it firmly in your mind, that the same Bible which teaches that God in mercy and compassion sent Christ to die for sinners, does also teach that God hates sin, and must from His very nature punish all who cleave to sin, or refuse the salvation He has provided. The very same chapter which declares, “God so loved the world,” declares also, that “the wrath of God abideth” on the unbeliever. (John iii. 16, 36.) The very same Gospel which is launched into the earth with the blessed tidings, “He that believeth and is baptized shall be saved,” proclaims in the same breath, “He that believeth not shall be damned.” (Mark xvi. 16.) (b) Settle it firmly in your mind that God has given us proof upon proof in the Bible that He will punish the hardened and unbelieving, and that He can take vengeance on His enemies, as well as show mercy on the penitent. The drowning of the old world by the flood - the burning of Sodom and Gomorrah - the overthrow of Pharaoh and all his host in the Red Sea - the judgment on Korah, Dathan, and Abiram - the utter destruction of the seven nations of Canaan - all teach the same awful truth. They are all given to us as beacons, and signs, and warnings, that we may not provoke God. They are all meant to lift up the corner of the curtain which hangs over things to come, and to remind us that there is such a thing as the wrath of God. They all tell us plainly that “the wicked shall be turned into hell.” (Psalm ix. 17.) (c) Settle it firmly in your mind, that the Lord Jesus Christ Himself has spoken most plainly about the reality and eternity of hell. The parable of the rich man and Lazarus contains things which should make men tremble. But it does not stand alone. No lips have used so many words to express the awfulness of hell, as the lips of Him who spake as never man spake, and who said “The word which ye hear is not Mine, but the Father’s which sent Me.” (John xiv. 24.) Hell, hell fire, the damnation of hell, eternal damnation, the resurrection of damnation, everlasting fire, the place of torment, destruction, outer darkness, the worm that never dies, the fire that is not quenched, the place of weeping, wailing, and gnashing of teeth, everlasting punishment - these, these are the words which the Lord Jesus Christ Himself employs. Away with the miserable nonsense which people talk in this day, who tell us that the ministers of the Gospel should never speak of hell! They only show their own ignorance, or their own dishonesty, when they talk in such a manner. No man can honestly read the four Gospels and fail to see that he who would follow the example of Christ must speak of hell. (d) Settle it, lastly, in your mind, that the comforting ideas which the Scripture gives us of heaven are at an end, if we once deny the reality or eternity of hell. Is there no future separate abode for those who die wicked and ungodly? Are all men, after death, to be mingled together in one confused multitude? Why then, heaven will be no heaven at all! It is utterly impossible for two to dwell happily together except they be agreed. - Is there to be a time when the term of hell and punishment will be over? Are the wicked after ages of misery to be admitted into heaven? Why then, the need of the sanctification of the Spirit is cast 109 HOLINESS J. C. RYLE aside and despised! I read that men can be sanctified and made meet for heaven on earth: I read nothing of any sanctification in hell. Away with such baseless and unscriptural theories! The eternity of hell is as clearly affirmed in the Bible as the eternity of heaven. Once allow that hell is not eternal, and you may as well say that God and heaven are not eternal. The same Greek word which is used in the expression, “everlasting punishment,” is the word that Is used by the Lord Jesus in the expression, “life eternal,” and by St. Paul in the expression, “everlasting God.” (Matt. xxv. 46; Rom. xvi. 26.) I know that all this sounds dreadful in many ears. I do not wonder. But the only question we have to settle is this - Is it Scriptural? Is it true? I maintain firmly that it is so: and I maintain that professing Christians ought to be often reminded that they may be lost and go to hell. I know that it is easy to deny all plain teaching about hell, and to make it odious by invidious names. I have often heard of “narrow-minded views, and old-fashioned notions, and brimstone theology,” and the like. I have often been told that “broad” views are wanted in the present day. I wish to be as broad as the Bible, neither less nor more. I say that he is the narrow-minded theologian, who pares down such parts of the Bible as the natural heart dislikes, and rejects any portion of the counsel of God. God knows that I never speak of hell without pain and sorrow. I would gladly offer the salvation of the Gospel to the very chief of sinners. I would willingly say to the vilest and most profligate of mankind on his deathbed, “Repent, and believe on Jesus, and thou shalt be saved.” But God forbid that I should ever keep back from mortal man that Scripture reveals a hell as well as heaven, and that the Gospel teaches that men may be lost as well as saved. The watchman who keeps silent when he sees a fire, is guilty of gross neglect - the doctor who tells us we are getting well when we are dying, is a false friend; and the minister who keeps back hell from his people in his sermons is neither a faithful nor a charitable man. Where is the charity of keeping back any portion of God’s truth? He is the kindest friend who tells me the whole extent of my danger. Where is the use of hiding the future from the impenitent and the ungodly? Surely it is like helping the devil, if we do not tell them plainly that “the soul that sinneth shall surely die.” Who knows but the wretched carelessness of many baptized persons arises from this, that they have never been told plainly of hell? Who can tell but thousands might be converted, if ministers would urge them more faithfully to flee from the wrath to come? Verily, I fear we are many of us guilty in this matter: there is a morbid tenderness amongst us which is not the tenderness of Christ. We have spoken of mercy, but not of judgment; we have preached many sermons about heaven, but few about hell: we have been carried away by the wretched fear of being thought “low, vulgar and fanatical.” We have forgotten that He who judgeth us is the Lord, and that the man who teaches the same doctrine that Christ taught cannot be wrong. If you would ever be a healthy Scriptural Christian, I entreat you to give hell a place in your theology. Establish it in your mind as a fixed principle, that God is a God of judgment, as well as of mercy; and that the same everlasting counsels which laid the foundation of the bliss of heaven, have also laid the foundation of the misery of hell. Keep in full view of your mind that all who die unpardoned and unrenewed, are utterly unfit for the presence of God and must be lost for ever. They are not capable of enjoying heaven: they could not be happy there. They must go to their own place: and that place is hell. - Oh, it is a great thing in these days of unbelief to believe the whole Bible! If you would ever be a healthy and Scriptural Christian, I entreat you to beware of any ministry which does not plainly teach the reality and eternity of hell. Such a ministry may be soothing and pleasant, but it is far more likely to lull you to sleep than to lead you to Christ, or build you up in the faith. It is impossible to leave out any portion of God’s truth without spoiling the whole. That preaching is sadly defective which dwells exclusively on the mercies of God and the joys of heaven, and never sets forth the terrors of the Lord and the miseries of hell. It may be popular, but it is not Scriptural: it may amuse and gratify, but it will not save. Give me the preaching which keeps back nothing that God has revealed. You may call it stern and harsh; you may tell us that to frighten people is not the way to do them good. But you are forgetting that the grand object of the Gospel is to persuade men to “flee from the wrath to come,” and that it is vain to expect men to flee unless they are afraid. Well would it be for many professing Christians if they were more afraid about their souls than they now are! If you desire to be a healthy Christian, consider often what your own end will be. Will it be happiness, or will it be misery? Will it be the death of the righteous, or will it be a death without hope, like that of Lot’s wife? You cannot live always: there must be an end one day. The last sermon will one day be heard; the 110 HOLINESS J. C. RYLE last prayer will one day be prayed; the last chapter in the Bible will one day be read - meaning, wishing, hoping, intending, resolving, doubting, hesitating - all will at length be over. You will have to leave this world and to stand before a holy God. Oh, that you would be wise! Oh, that you would consider your latter end! You cannot trifle for ever: a time will come when you must be serious. You cannot put off your soul’s concerns for ever: a day will come when you must have a reckoning with God. You cannot be always singing, and dancing, and eating, and drinking, and dressing, and reading, and laughing, and jesting, and scheming, and planning, and money-making. The summer insects cannot always sport in the sunshine; the cold chilly evening will come at last, and stop their sport for ever. So will it be with you. You may put off religion now, and refuse the counsel of God’s ministers: but the cool of the day is drawing on, when God will come down to speak with you. And what will your end be? Will it be a hopeless one, like that of Lot’s wife? I beseech you, by the mercies of God, to look this question fairly in the face. I entreat you not to stifle conscience by vague hopes of God’s mercy, while your heart cleaves to the world. I implore you not to drown convictions by childish fancies about God’s love, while your daily ways and habits show plainly that “the love of the Father is not in you.” There is mercy in God, like a river - but it is for the penitent believer in Christ Jesus. There is a love in God towards sinners which is unspeakable and unsearchable - but it is for those who “hear Christ’s voice and follow Him.” Seek to have an interest in that love. Break off every known sin; come out boldly from the world; cry mightily to God in prayer; cast yourself wholly and unreservedly on the Lord Jesus for time and eternity; lay aside every weight. Cling to nothing, however dear, which interferes with your soul’s salvation; give up everything, however precious, which comes between you and heaven. This old shipwrecked world is fast sinking beneath your feet: the one thing needful is to have a place in the lifeboat and get safe to shore. Give diligence to make your calling and election sure. Whatever happens to your house and property, see that you m ake sure of heaven. Oh, better a million times be laughed at and thought extreme in this world than go down to hell from the midst of the congregation and end like Lot’s wife! And now, let me conclude this paper by offering to all who read it, a few questions to impress the subject on their consciences. You have seen the history of Lot’s wife - her privileges, her sin, and her end. You have been told of the uselessness of privileges without the gift of the Holy Ghost, of the danger of worldliness, and of the reality of hell. Suffer me to wind up all by a few direct appeals to your own heart. In a day of much light, and knowledge, and profession, I desire to set up a beacon to preserve souls from shipwreck. I would fain moor a buoy in the channel of all spiritual voyagers, and paint upon it, “Remember Lot’s wife.” (a) Are you careless about the second Advent of Christ? Alas, many are! They live like the men of Sodom, and the men of Noah’s day: they eat, and drink, and plant, and build, and marry, and are given in marriage, and behave as if Christ was never going to return. If you are such an one, I say to you this day, Take care: “Remember Lot’s wife.” (b) Are you lukewarm, and cold in your Christianity? Alas, many are! They try to serve two masters: they labour to keep friends both with God and mammon. They strive to be a kind of spiritual bat, neither one thing nor the other: not quite a thorough-going Christian, but not quite men of the world. If you are such an one, I say to you this day, Take care: “Remember Lot’s wife.” (c) Are you halting between two opinions, and disposed to go back to the world? Alas, many are! They are afraid of the cross: they secretly dislike the trouble and reproach of decided religion. They are weary of the wilderness and the manna, and would fain return to Egypt, if they could. If you are such an one, I say to you this day, Take care: “Remember Lot’s wife.” (d) Are you secretly cherishing some besetting sin? Alas, many are! They go far in a profession of religion; they do many things that are right, and are very like the people of God. But there is always some darling evil habit, which they cannot tear from their heart. Hidden worldliness, or covetousness, or lust, sticks to them like their skin. They are willing to see all their idols broken, but this one. If you are such an one, I say to you this day, Take care: “Remember Lot’s wife.” (e) Are you trifling with little sins? Alas, many are! They hold the great essential doctrines of the Gospel. They keep clear of all gross profligacy, or open breach of God’s law; but they are painfully careless about little inconsistencies, and painfully ready to make excuses for them. “It is only a little temper, or a little levity, or a little thoughtlessness, or a little forgetfulness” - they tell us: “God does not take account of such little matters. We are none of us perfect: God will never require it.” - If you are such an one, I say to you this day, Take care: “Remember Lot’s wife.” (f) Are you resting on religious privileges? Alas, many d o! They enjoy the opportunity of hearing the Gospel regularly preached, and of attending many ordinances, and means of grace: and they settle down on their lees. They seem to be “rich, and increased with goods, and have need of nothing” (Rev. iii. 17); while they have neither faith, nor grace, nor spiritual-mindedness nor meetness for heaven. If you are such an one, I say to you this day, Take care: “Remember Lot’s wife.” (g) Are you trusting to your religious knowledge? Alas, many do! They are not ignorant, as other men: they know the difference between true doctrine and false. They can dispute, they can reason, they can argue, they can quote texts; but all this time they are not converted, and they are yet dead in trespasses and sins. If you are such an one, I say to you this day, Take care: “Remember Lot’s wife.” (h) Are you making some profession of religion, and yet clinging to the world? Alas, many do! They aim at being thought Christians. They like the credit of being serious, steady, proper, regular, church-going people; yet all the while their dress, their tastes, their companions, their entertainments tell plainly they are of the world. If you are such an one, I say to you this day, Take care: “Remember Lot’s wife.” (i) Are you trusting that you will have a death-bed repentance? Alas, many do so! They know they are not what they ought to be: they are not yet born again, and fit to die. But they flatter themselves that when their last illness comes they shall have time to repent and lay hold on Christ, and go out of the world pardoned, sanctified, and meet for heaven. They forget that people often die very suddenly, and that as they live they generally die. If you are such an one, I say to you this day, Take care: Remember Lot’s wife.” (j) Do you belong to an Evangelical congregation? Many do, and, alas, go no further! They hear the truth Sunday after Sunday and remain as hard as the nether-millstone. Sermon after sermon sounds in their ears. Month after month they are invited to repent, to believe, to come to Christ, and to be saved. Year after year passes away, and they are not changed. They keep their seat under the teaching of a favourite minister, and they also keep their favourite sins. If you are such an one, I say to you this day, Take care: “Remember Lot’s wife.” Oh, may these solemn words of our Lord Jesus Christ be deeply graven on all our hearts! May they awaken us when we feel sleepy - revive us when we feel dead - sharpen us when we feel dull - warm us when we feel cold! May they prove a spur to quicken us when we are falling back, and a bridle to check us when we are turning side I May they be a shield to defend us when Satan casts a subtle temptation at our heart; and a sword to fight with, when he says boldly, “Give up Christ, come back to the world, and follow me!” Oh, may we say, in such hours of trial, “Soul, remember thy Saviour’s warning! Soul, soul, hast thou forgotten His words? Soul, soul, ‘REMEMBER LOT’S WIFE!’” [41] “Remember Dr. Dodd! I myself heard him tell his own flock, whom he was lecturing in his house, that he was obliged to give up that method of helping their souls, because it exposed him to so much reproach. He gave it up, and fell from one compliance to another with his corrupt nature; and under what reproach did he die!” (He was hanged for forgery.) Venn’s Life and Letters, p. 238. Edit. 1853.

“And one of the malefactors which were hanged railed on Him, saying, If Thou be Christ, save Thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this Man hath done nothing amiss. And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with Me in paradise.” - Luke xxiii. 39-43. There are few passages in the New Testament which are more familiar to men’s ears than the verses which head this chapter. They contain the well-known story of “the penitent thief.” And it is right and good that these verses should be well known. They have comforted many troubled minds; they have brought peace to many uneasy consciences; they have been a healing balm to many wounded hearts; they have been a medicine to many sin-sick souls; they have smoothed down not a few dying pillows. Wherever the Gospel of Christ is preached, they will always be honoured, loved, and had in remembrance. I wish to say something about these verses. I will try to unfold the leading lessons which they are meant to teach. I cannot see the peculiar mental state of anyone into whose hands this paper may fall. But I can see truths in this passage which no man can ever know too well. Here is the greatest trophy which Christ ever won. I. First of all, we are meant to learn from these verses, Christ’s power and willingness to save sinners. This is the main doctrine to be gathered from the history of the penitent thief. It teaches us that which ought to be music in the ears of all who hear it - it teaches us that Jesus Christ is “mighty to save.” (Isa. lxiii. 1.) I ask anyone to say whether a case could look more hopeless and desperate than that of this penitent thief once did? He was a wicked man - a malefactor - a thief, if not a murderer. We know this, for such only were crucified. He was suffering a just punishment for breaking the laws. And as he had lived wicked, so he seemed determined to die wicked - for at first, when he was crucified, he railed on our Lord. And he was a dying man. He hung there, nailed to a cross, from which he was never to come down alive. He had no longer power to stir hand or foot. His hours were numbered: the grave was ready for him. There was but a step between him and death. If ever there was a soul hovering on the brink of hell, it was the soul of this thief. If ever there was a case that seemed lost, gone, and past recovery, it was his. If ever there was a child of Adam whom the devil made sure of as his own, it was this man. But see now what happened. He ceased to rail and blaspheme, as he had done at the first: he began to speak in another manner altogether. He turned to our blessed Lord in prayer. He prayed Jesus to “remember him when he came into His kingdom.” He asked that his soul might be cared for, his sins pardoned, and himself thought of in another world. Truly this was a wonderful change! And then mark what kind of answer he received. Some would have said he was too wicked a man to be saved; but it was not so. Some would have fancied it was too late: the door was shut, and there was no room for mercy; but it proved not too late at all. The Lord Jesus returned him an immediate answer - spoke kindly to him - assured him he should be with Him that day in paradise - pardoned him completely - cleansed him thoroughly from his sins - received him graciously - justified him freely - raised him from the gates of hell, gave him a title to glory. Of all the multitude of saved souls, none ever received so glorious an assurance of his own salvation as did this penitent thief. Go over the whole list, from Genesis to Revelation, and you will find none who had such words spoken to him as these - “To-day shalt thou be with Me in paradise.” 113 HOLINESS J. C. RYLE I believe the Lord Jesus never gave so complete a proof of His power and will to save, as He did upon this occasion. In the day when He seemed most weak, He showed that He was a strong deliverer. In the hour when His body was racked with pain, He showed that He could feel tenderly for others. At the time when He Himself was dying, He conferred on a sinner eternal life. Now, have I not a right to say, Christ is “able to save to the uttermost them that come unto God by Him”? (Heb. vii. 25.) Behold the proof of it. If ever sinner was too far gone to be saved, it was this thief. Yet he was plucked as a brand from the fire. Have I not a right to say, Christ will receive any poor sinner who comes to Him with the prayer of faith, and cast out none? Behold the proof of it. If ever there was one that seemed too bad to be received, this was the man. Yet the door of mercy was wide open even for him. Have I not a right to say, By grace ye may be saved through faith, not of works: fear not, only believe? Behold the proof of it. This thief was never baptized; he belonged to no visible Church; he never received the Lord’s Supper; he never did any work for Christ; he never gave money to Christ’s cause! But he had faith, and so he was saved. Have I not a right to say, The youngest faith will save a man’s soul, if it only be true? Behold the proof of it. This man’s faith was only one day old; but it led him to Christ, and preserved him from hell. Why then should any man or woman despair with such a passage as this in the Bible? Jesus is a Physician who can cure hopeless cases. He can quicken dead souls, and call the things which be not as though they were. Never should any man or woman despair! Jesus is still the same now that He was eighteen hundred years ago. The keys of death and hell are in His hand. When He opens none can shut. [42] What though your sins be more in number than the hairs of your head? What though your evil habits have grown with your growth, and strengthened with your strength? What though you have hitherto hated good, and loved evil, all the days of your life? These things are sad indeed; but there is hope, even for you. Christ can heal you: Christ can raise you from your low estate. Heaven is not shut against you. Christ is able to admit you, if you will humbly commit your soul into His hands. Are your sins forgiven? If not, I set before you this day a full and free salvation. I invite you to follow the steps of the penitent thief: come to Christ and live. I tell you that Jesus is very pitiful, and of tender mercy. I tell you He can do everything that your soul requires. Though your sins be as scarlet, He can make them white as snow; though they be red like crimson, they shall be as wool. Why should you not be saved as well as another? Come unto Christ and live. Are you a true believer? If you are, you ought to glory in Christ. Glory not in your own faith, your own feelings, your own knowledge, your own prayers, your own amendment, your own diligence. Glory in nothing but Christ. Alas! The best of us know but little of that merciful and mighty Saviour. We do not exalt Him and glory in Him enough. Let us pray that we may see more of the fulness there is in Him. Do you ever try to do good to others? If you do, remember to tell them about Christ. Tell the young, tell the poor, tell the aged, tell the ignorant, tell the sick, tell the dying - tell them all about Christ. Tell them of His power, and tell them of His love; tell them of His doings, and tell them of His feelings; tell them what He has done for the chief of sinners; tell them what He is willing to do to the last day of time: tell it them over and over again. Never be tired of speaking of Christ. Say to them broadly and fully, freely and unconditionally, unreservedly and undoubtingly, “Come unto Christ, as the penitent thief did: come unto Christ, and you shall be saved.” II. The second lesson we are meant to learn from this passage is this. - If some are saved in the very hour of death, others are not. This is a truth that never ought to be passed over, and I dare not leave it unnoticed. It is a truth that stands out plainly in the sad end of the other malefactor, and is only too often forgotten. Men forget that there were “two thieves.” What became of the other thief who was crucified? Why did he not turn from his sin, and call upon the Lord? Why did he remain hardened and impenitent? Why was he not saved? It is useless to try to answer such questions. Let us be content to take the fact as we find it, and see what it is meant to teach us.. We have no right whatever to say this thief was a worse man than his companion: there is nothing to prove it. Both plainly were wicked men; both were receiving the due reward of their deeds; both hung by the side of our Lord Jesus Christ; both heard Him pray for His murderers, both saw Him suffer patiently. But while one repented, the other remained hardened; while one began to pray, the other went on railing; while one was converted in his last hours, the other died a bad man, as he had lived; while one was taken to paradise, the other went to his own place - the place of the devil and his angels. Now these things are written for our warning. There is warning, as well as comfort in these verses, and that is a very solemn warning too. They tell me loudly, that though some may repent and be converted on their deathbeds, it does not at all follow that all will. A deathbed is not always a saving time. They tell me loudly, that two men may have the same opportunities of getting good for their souls, may be placed in the same position, see the same things, and hear the same things - and yet only one of the two shall take advantage of them, repent, believe and be saved. They tell me, above all, that repentance and faith are the gifts of God and are not in a man’s own power; and that if anyone flatters himself he can repent at his own time, choose his own season, seek the Lord when he pleases, and, like the penitent thief, be saved at the very last - he may find at length he is greatly deceived. And it is good and profitable to bear this in mind. There is an immense amount of delusion in the world on this very subject. I see many allowing life to slip away, quite unprepared to die. I see many allowing that they ought to repent, but always putting off their own repentance. And I believe one grand reason is, that most men suppose they can turn to God just when they like! They wrest the parable of the labourer in the vineyard, which speaks of the eleventh hour, and use it as it never was meant to be used. They dwell on the pleasant part of the verses I am now considering, and forget the rest. They talk of the thief that went to paradise, and was saved, and they forget the one who died as he had lived - and was lost. [43] I entreat every man of common sense who reads this paper, to take heed that he does not fall into this mistake. Look at the history of men in the Bible, and see how often these notions I have been speaking of are contradicted. Mark well how many proofs there are that two men may have the same light offered them, and only one use it; and that no one has a right to take liberties with God’s mercy, and presume he will be able to repent just when he likes. Look at Saul and David. They lived about the same time; they rose from the same rank in life; they were called to the same position in the world; they enjoyed the ministry of the same prophet, Samuel; they reigned the same number of years! - Yet one was saved, and the other lost. Look at Sergius Paulus and Gallio. They were both Roman governors; they were both wise and prudent men in their generation; they both heard the Apostle Paul preach! But one believed and was baptised - the other “cared for none of those things.” (Acts xviii. 17.) Look at the world around you. See what is going on continually under your eyes. Two sisters will often attend the same ministry, listen to the same truths, hear the same sermons; and yet only one shall be converted unto God, while the other remains totally unmoved. Two friends often read the same religious book: one is so moved by it, that he gives up all for Christ; the other s ees nothing at all in it, and continues the same as before. Hundreds have read Doddridge’s Rise and Progress without profit: with Wilberforce it was one of the beginnings of spiritual life. Thousands have read Wilberforce’s Practical View of Christianity and laid it down again unaltered: from the time Legh Richmond read it he became another man. No man has any warrant for saying, “Salvation is in my own power.” 115 HOLINESS J. C. RYLE I do not pretend to explain these things. I only put them before you as great facts; and I ask you to consider them well. You must not misunderstand me. I do not want to discourage you. I say these things in all affection, to give you warning of danger. I do not say them to drive you back from heaven. - I say them rather to draw you on, and bring you to Christ, while He can be found. I want you to beware of presumption. Do not abuse God’s mercy and compassion. Do not continue in sin, I beseech you, and think you can repent, and believe, and be saved, just when you like, when you please, when you will, and when you choose. I would always set before you an open door. I would always say, “While there is life there is hope.” But if you would be wise, put nothing off that concerns your soul. I want you to beware of letting slip good thoughts and godly convictions, if you have them. Cherish them and nourish them, lest you lose them for ever. Make the most of them, lest they take to themselves wings and flee away. Have you an inclination to begin praying? Put it in practice at once. Have you an idea of beginning really to serve Christ? Set about it at once. Are you enjoying any spiritual light? See that you live up to your light. Trifle not with opportunities, lest the day come when you will want to use them, and not be able. Linger not, lest you become wise too late. You may say, perhaps, “It is never too late to repent.” I answer - ”That is right enough: but late repentance is seldom true. And I say further, you cannot be certain if you put off repenting, you will repent at all.” You may say, “Why should I be afraid? - the penitent thief was saved.” I answer - “That is true: but look again at the passage which tells you that the other thief was lost.” III. The third lesson we are meant to learn from these verses Is this: The Spirit always leads saved souls in one way. This is a point that deserves particular attention, and is often overlooked. Men look at the broad fact that the penitent thief was saved when he was dying, and they look no further. They do not consider the evidences this thief left behind him. They do not observe the abundant proof he gave of the work of the Spirit in his heart. And these proofs I wish to trace out. I wish to show you that the Spirit always works in one way, and that - whether He converts a man in an hour, as He did the penitent thief, or whether by slow degrees, as He does others - the steps by which He leads souls to heaven are always the same. Let me try to make this clear to everyone who reads this paper, I want to put you on your guard. I want you to shake off the common notion that there is some easy, royal road to heaven from a dying bed. I want you thoroughly to understand, that every saved soul goes through the same experience, and that the leading principles of the penitent thief’s religion were just the same as those of the oldest saint that ever lived. (a) See then, for one thing, how strong was the faith of this man. He called Jesus “Lord.” He declared his belief that He would have a “kingdom.” He believed that He was able to give him eternal life and glory, and in this belief prayed to Him. He maintained His innocence of all the charges brought against Him. “This Man.” said he, he hath done nothing amiss.” Others perhaps may have thought the Lord innocent - none said so openly but this poor dying man. And when did all this happen? It happened when the whole nation had denied Christ - shouting, “Crucify Him, crucify Him: we have no king but Caesar,” - when the chief priests and Pharisees had condemned and found Him “guilty of death,” - when even His own disciples had forsaken Him and fled - when He was hanging, faint, bleeding, and dying on the cross, numbered with transgressors, and accounted accursed. This was the hour when the thief believed in Christ, and prayed to Him I Surely such faith was never seen since the world began. [44] The disciples had seen mighty signs and miracles. They had seen the dead raised with a word - and lepers healed with a touch - the blind receiving sight - the dumb made to speak - the lame made to walk. They 116 HOLINESS J. C. RYLE had seen thousands fed with a few loaves and fishes. They had seen their Master walking on the water as on dry land. They had all of them heard Him speak as no man ever spake, and hold out promises of good things yet to come. They had some of them had a foretaste of His glory in the mount of transfiguration. Doubtless their faith was “the gift of God,” but still they had much to help it. The dying thief saw none of the things I have mentioned. He only saw our Lord in agony, and in weakness, in suffering, and in pain. He saw Him undergoing a dishonourable punishment; deserted, mocked, despised, blasphemed. He saw Him rejected by all the great, and wise, and noble of His own people - His strength dried up like a potsherd, His life drawing nigh to the grave. (Ps. xxii. 15; l viii. 3.) He saw no sceptre, no royal crown, no outward dominion, no glory, no majesty, no power, no signs of might. And yet the dying thief believed, and looked forward to Christ’s kingdom. Would you know if you have the Spirit? Then mark the question I put to you this day. - Where is your faith in Christ? (b) See, for another thing, what a right sense of sin the thief had. He says to his companion, “We receive the due reward of our deeds.” He acknowledges his own ungodliness, and the justice of his punishment. He makes no attempt to justify himself, or excuse his wickedness. He speaks like a man humbled and self-abased by the remembrance of past iniquities. This is what all God’s children feel. They are ready to allow they are poor, hell-deserving sinners. They can say with their hearts as well as with their lips, “We have left undone the things that we ought to have done, and we have done those things that we ought not to have done, and there is no health in us.” Would you know if you have the Spirit? Then mark my question. - Do you feel your sins? (c) See, for another thing, what brotherly love the thief showed to his companion. He tried to stop his railing and blaspheming, and bring him to a better mind. “Dost not thou fear God,” he says, “seeing thou art in the same condemnation?” There is no surer mark of grace than this I Grace shakes a man out of his selfishness, and makes him feel for the souls of others. When the Samaritan woman was converted, she left her water-pot, and ran to the city, saying, “Come, see a man that told me all things that ever I did: is not this the Christ?” (John iv. 28, 29.) When Saul was converted, immediately he went to the synagogue at Damascus and testified to his brethren of Israel that “Christ was the Son of God.” (Acts ix. 20.) Would you know if you have the Spirit? Then where is your charity and love to souls? In one word, you see in the penitent thief a finished work of the Holy Ghost. Every part of the believer’s character may be traced in him. Short as his life was after conversion, he found time to leave abundant evidence that he was a child of God. His faith, his prayer, his humility, his brotherly love, are unmistakable witnesses of the reality of his repentance. He was not a penitent in name only, but in deed and m truth. Let no man therefore think, because the penitent thief was saved, that men can be saved without leaving any evidence of the Spirit’s work. Let such an one consider well what evidences this man left behind, and take care. It is mournful to hear what people sometimes say about what they call deathbed evidences. It is perfectly fearful to observe how little satisfies some persons, and how easily they can persuade themselves that their friends have gone to heaven. They will tell you when their relative is dead and gone, that “he made such a beautiful prayer one day - or that he talked so well - or that he was so sorry for his old ways and intended to live so differently if he got better - or that he craved nothing in this world - or that he liked people to read to him, and pray with him.” And because they have this to go upon, they seem to have a comfortable hope that he is saved! Christ may never have been named - the way of salvation may never have been in the least mentioned. But it matters not; there was a little talk of religion, and so they are content! Now I have no desire to hurt the feelings of anyone who reads this paper, but I must and will speak plainly upon this subject. Once for all, let me say, that as a general rule, nothing is so unsatisfactory as deathbed evidences. The things that men say, and the feelings they express when sick and frightened, are little to be depended on. Often, too often, they are the result of fear, and do not spring from the ground of the heart. Often, too often, they are things said by rote; caught from the lips of ministers and anxious friends, but evidently not felt. And nothing can prove all this more clearly than the well-known fact, that the great majority of persons who make promises of amendment on a sick bed, and then for the first time talk about religion, if they recover, go back to sin and the world. When a man has lived a life of thoughtlessness and folly, I want something more than a few fair words and good wishes to satisfy me about his soul, when he comes to his deathbed. It is not enough for me that he will let me read the Bible to him, and pray by his bedside - that he says, “he has not thought so much as he ought of religion, and he thinks he should be a different man if he got better.” All this does not content me: it does not make me feel happy about his state. It is very well as far as it goes, but it is not conversion. It is very well in its way, but it is not faith in Christ. Until I see conversion, and faith in Christ, I cannot and dare not feel satisfied. Others may feel satisfied if they please, and after their friend’s death say, they hope he is gone to heaven. For my part, I would rather hold my tongue and say nothing. I would be content with the least measure of repentance and faith in a dying man, even though it be no bigger than a grain of mustard seed. But to be content with anything less than repentance and faith, seems to me next door to infidelity. What kind of evidence do you mean to leave behind as to the state of your soul? Take example by the penitent thief, and you will do well. When we have carried you to your narrow bed, let us not have to hunt up stray words, and scraps of religion, in order to make out that you were a true believer. Let us not have to say in a hesitating way one to another, “I trust he is happy; he talked so nicely one day; and he seemed so pleased with a chapter in the Bible on another occasion; and he liked such a person, who is a good man.” Let us be able to speak decidedly as to your condition. Let us have some solid proof of your repentance, your faith, and your holiness, so that none shall be able for a moment to question your state. Depend on it, without this, those you leave behind can feel no solid comfort about your soul. We may use the form of religion at your burial, and express charitable hopes. We may meet you at the churchyard gate and say, “Blessed are the dead that die in the Lord.” But this will not alter your condition! If you die without conversion to God - without repentance, and without faith - your funeral will only be the funeral of a lost soul; you had better never have been born. IV. We are meant, in the next place, to learn from these verses, that believers in Christ when they die are with the Lord. This you may gather from our Lord’s words to the penitent thief: “This day shalt thou be with Me in paradise.” And you have an expression very like it in the Epistle to the Philippians, where Paul says he has a desire to “depart and be with Christ.” (Phil. i. 23.) I shall say but little on this subject. I would simply lay it before you, for your own private meditations. To my own mind it is very full of comfort and peace. Believers after death are “with Christ.” That answers many a difficult question, which otherwise might puzzle man’s busy, restless mind. The abode of dead saints, their joys, their feelings, their happiness, all seem met by this simple expression - they are “with Christ.” I cannot enter into full explanations about the separate state of departed believers. It is a high and deep subject, such as man’s mind can neither grasp nor fathom. I know their happiness falls short of what it will be when their bodies are raised again, in the resurrection at the last day, and Jesus returns to earth. Yet I know also they enjoy a blessed rest, a rest from labour - a rest from sorrow - a rest from pain - and a rest from sin. But it does not follow because I cannot explain these things, that I am not persuaded they are far happier than they ever were on earth. I see their happiness in this very passage, “They are with Christ,” and when I see that, I see enough. If the sheep are with the Shepherd - if the members are with the Head - if the children of Christ’s family are with Him who loved them and carried them all the days of their pilgrimage on earth, all must be well, all must be right. 118 HOLINESS J. C. RYLE I cannot describe what kind of place paradise is, because I cannot understand the condition of a soul separate from the body. But I ask no brighter view of paradise than this - that Christ is there. [45] All other things in the picture which imagination draws of the state between death and resurrection, are nothing in comparison of this. How He is there, and in what way He is there, I know not. Let me only see Christ in paradise when my eyes close in death, and that sufficeth me. Well does the Psalmist say, “In Thy presence is fulness of joy.” (Psa. xvi. 11.) It was a true saying of a dying girl, when her mother tried to comfort her by describing what paradise would be. “There,” she said to the child, “there you will have no pains, and no sickness; there you will see your brothers and sisters who have gone before you, and will be always happy.” “Ah, mother!” was the reply, “but there is one thing better than all, and that is, Christ will be there.” It may be you do not think much about your soul. It may be you know little of Christ as your Saviour, and have never tasted by experience that He is precious. And yet perhaps you hope to go to paradise when you die. Surely this passage is one that should make you think. Paradise is a place where Christ is. Then can it be a place that you would enjoy?? It may be you are a believer, and yet tremble at the thought of the grave. It seems cold and dreary. You feel as if all before you was dark and gloomy, and comfortless. Fear not, but be encouraged by this text. You are going to paradise, and Christ will be there. V. The last thing we are meant to learn from these verses is this: The eternal portion of every man’s soul is close to him. “To-day,” says our Lord to the penitent thief, “to-day shalt thou be with Me in paradise.” He names no distant period - He does not talk of His entering into a state of happiness as a thing “far away,” He speaks of to-day - “this very day in which thou art hanging on the cross.” How near that seems! How awfully near that word brings our everlasting dwelling-place! Happiness or misery - sorrow or joy - the presence of Christ or the company of devils - all are close to us. “There is but a step,” says David, “between me and death.” (1 Sam. xx. 3.) There is but a step, we may say, between ourselves and either paradise or hell. We none of us realize this as we ought to do. It is high time to shake off the dreamy state of mind in which we live on this matter. We are apt to talk and think, even about believers, as if death was a long journey - as if the dying saint had embarked on a long voyage. It is all wrong, very wrong! Their harbour and their home is close by, and they have entered it. Some of us know by bitter experience what a long and weary time it is between the death of those we love, and the hour when we bury them out of our sight. Such weeks are the slowest, saddest, heaviest weeks in all our lives. But, blessed be God, the souls of departed saints are free from the very moment their last breath is drawn. While we are weeping, and the coffin is preparing, and the mourning being provided, and the last painful arrangements being made, the spirits of our beloved ones are enjoying the presence of Christ. They are treed for ever from the burden of the flesh. They are “where the wicked cease from troubling, and the weary be at rest.” (Job iii. 17.) The very moment that believers die they are in paradise. Their battle is fought: their strife is over. They have passed through that gloomy valley we must one day tread; they have gone over that dark river we must one day cross. They have drunk that last bitter cup which sin has mingled for man: they have reached that place where sorrow and sighing are no more. Surely we should not wish them back again! We should not weep for them, but for ourselves. We are warring still, but they are at peace. We are labouring, but they are at rest. We are watching, but they are sleeping. We are wearing our spiritual armour, but they have for ever put it off. We are still at sea, but they are safe in harbour. We have tears, but they have joy. We are strangers and pilgrims, but as for them they are at home. Surely, better are the dead in Christ than the living! Surely the very hour the poor saint dies, he is at once higher and happier than the highest upon earth. [46] I fear there is a vast amount of delusion on this point. I fear that many, who are not Roman Catholics, and profess not to believe in purgatory, have, notwithstanding, some strange ideas in their minds about the immediate consequences of death. 119 HOLINESS J. C. RYLE I fear that many have a sort of vague notion that there is some interval or space of time between death and their eternal state. They fancy they shall go through a kind of purifying change, and that though they die unfit for heaven, they shall yet be found meet for it after all! But this is an entire mistake. There is no change after death: there is no conversion in the grave: there is no new heart given after the last breath is drawn. The very day we go, we launch for ever: the day we go from this world, we begin an eternal condition. From that day there is no spiritual alteration - no spiritual change. As we die, so we shall receive our portion after death: as the tree falls, so it must lie. If you are an unconverted man, this ought to make you think, Do you know you are close to hell? This very day you might die; and if you died out of Christ you would open your eyes at once in in hell, and in torment. If you are a true Christian, you are far nearer heaven than you think. This very day if the Lord should take you, you would find yourself in paradise. The good land of promise is near to you. The eyes that you closed in weakness and pain would open at once on a glorious rest, such as my tongue cannot describe. And now let me say a few words in conclusion, and I have done. (1) This paper may fall into the hands of some humble-hearted and contrite sinner. - Are you that man? Then here is encouragement for you. See what the penitent thief did, and do likewise. See how he prayed; see how he called on the Lord Jesus Christ; see what an answer of peace he obtained. Brother or sister, why should not you do the same? Why should not you also be saved? (2) This paper may fall into the hands of some proud and presumptuous man of the world. - Are you that man? Then take warning. See how the impenitent thief died as he had lived and beware lest you come to a like end. Oh, erring brother or sister, be not too confident, lest you die in your sins! Seek the Lord while He may be found. Turn you, turn: why will you die? (3) This paper may fall into the hands of some professing believer in Christ. Are you such an one? Then take the penitent thief’s religion as a measure by which to prove your own. See that you know something of true repentance and saving faith, of real humility and fervent charity. Brother or sister, do not be satisfied with the world’s standard of Christianity. Be of one mind with the penitent thief, and you will be wise. (4) This paper may fall into the hands of someone who is mourning over departed believers. - Are you such an one? Then take comfort from this Scripture. See how your beloved ones are in the best of hands. They cannot be better off. They never were so well in their lives as they are now. They are with Jesus, whom their souls loved on earth. Oh, cease from your selfish mourning I Rejoice rather that they are freed from trouble, and have entered into rest. (5) And this paper may fall into the hands of some aged servant of Christ. Are you such an one? Then see from these verses how near you are to home. Your salvation is nearer than when you first believed. A few more days of labour and sorrow, and the King of kings shall send for you; and in a moment your warfare shall be at end, and all shall be peace. [42] “O Saviour, what a precedent is this of Thy free and powerful grace! Where Thou wilt give, what unworthiness can bar us from Thy mercy? When Thou wilt give, what time can prejudice our vocation? Who can despair of Thy goodness, when he, that in the morning was posting to hell, is in the evening with Thee in Paradise?” - Bishop Hall. [43] “He that puts off his repentance and seeking for pardon to the very last, in reliance upon this example, does but tempt God, and turn that to his own poison, which God intended for better ends. “The mercies of God are never recorded in Scripture for man’s presumption, and the failings of men never for imitation.” - Lightfoot. Sermon. 1684. “Most ungrateful and foolish is the conduct of those who take encouragement from the penitent thief to put off repentance to a dying moment; most ungrateful in perverting the grace of their Redeemer into an occasion of renewing their provocations against Him; and most foolish to imagine that what our Lord did in so singular circumstances, is to be drawn into an ordinary precedent.” - Doddridge. [44] “I know not that since the creation of the world there ever was a more remarkable and striking example of faith.” - Calvin/s Commentary on the Gospels. “A great faith that can see the sun under so thick a cloud; that can discover a Christ, a Saviour, under such a poor, scorned, despised, crucified Jesus, and call Him Lord. “A great faith that could see Christ’s kingdom through His cross, and grave, and death, and when there was so little sign of a kingdom, and pray to be remembered In that kingdom.” - Lightfoot. Sermon. 1684. “The penitent thief was the first confessor of Christ’s heavenly kingdom - the first martyr who bore testimony to the holiness of His sufferings - and the first apologist for His oppressed innocence.” - Quesnel on the Gospel. “Probably there are few saints in glory who ever honoured Christ more illustriously than this dying sinner.” - Doddridge. “Is this the voice of a thief or a disciple? Give me leave, O Saviour, to borrow Thine own words, ‘Verily I have not found so great faith, no not in Israel.’ He saw Thee hanging miserably by him, and yet styles Thee Lord. He saw Thee dying, and yet talks of Thy kingdom. He felt himself dying, yet talks of a future remembra nce, O faith, stronger than death, which can look beyond the cross at a crown; beyond dissolution at a remembrance of life and glory! Which of Thine eleven were heard to speak so gracious a word to Thee in these Thy last pangs?” - Bishop Hall. [45] “We ought not to enter into curious and subtle arguments about the place of paradise. Let us rest satisfied with knowing that those who are engrafted by faith into the body of Christ are partakers of life, and there enjoy after death a blessed and joyful rest, until the perfect glory of the heavenly life is fully manifested by the coming of Christ.” - Calvin’s Commentary on the Gospels. [46] “We give Thee hearty thanks, for that it hath pleased Thee to deliver this our brother out of the miseries of this sinful world.” - Church of England Burial Service. “I have some of the best news to impart. One beloved by you has accomplished her warfare; has received an answer to her prayers, and everlasting joy rests upon her head. My dear wife, the source of my best earthly comfort for twenty years, departed on Tuesday.” - Venn’s Letter to Stillingfleet, announcing the death of his wife.

“Upon this rock I will build my church, and the gates of hell shall not prevail against it.” - Matt. xvi. 18. Do we belong to the Church which is built upon a rock? Are we members of the only Church in which our souls can be saved? - These are serious questions. They deserve serious consideration. I ask the attention of all who read this paper, while I try to show the one true, holy, Catholic Church, and to guide men’s feet into the only safe fold. “What is this Church? What is it like? What are its marks? Where is it to be found?” On all these points I have something to say. I am going to unfold the words of our Lord Jesus Christ, which stand at the head of this page. He declares, “Upon this rock I will build my Church, and the gates of hell shall not prevail against it.” There are five things in these famous words which demand our attention: - I. A Building: “My Church.” II. A Builder: Christ says, “I will build my Church.” III. A Foundation: “Upon this rock I will build my Church.” IV. Perils Implied: “The gates of hell.” V. Security Asserted: “The gates of hell shall not prevail against it.” The whole subject demands special attention in the present day. Holiness, we must never forget, is the prominent characteristic of all who belong to the one true Church. I. We have, firstly, a Building mentioned in the text. The Lord Jesus Christ speaks of “my Church.” Now what is this Church? Few inquiries can be made of more importance than this. For want of due attention to this subject, the errors that have crept into the world are neither few nor small. The Church of our text is no material building. It is no temple made with hands of wood, or brick, or stone, or marble. It is a company of men and women. - It is no particular visible Church on earth. It is not the Eastern Church or the Western Church. It is not the Church of England or the Church of Scotland. - Above all, it certainly is not the Church of Rome. The Church of our text is one that makes far less show than any visible Church in the eyes of man, but is of far more importance in the eyes of God. The Church of our text is made up of all true believers in the Lord Jesus Christ, of all who are really holy and converted people. It comprehends all who have repented of sin, and fled to Christ by faith, and been made new creatures in Him. It comprises all God’s elect, all who have received God’s grace, all who have been washed in Christ’s blood, all who have been clothed in Christ’s righteousness, all who have been born again and sanctified by Christ’s Spirit. All such, of every name, and rank, and nation, and people, and tongue, compose the Church of our text. This is the body of Christ. This is the flock of Christ. This is the bride. This is the Lamb’s wife. This is “the holy Catholic and Apostolic Church” of the Apostles’ Creed and the Nicene Creed. This is “the blessed company of all faithful people,” spoken of in the Communion Service of the Church of England. This is “THE CHURCH ON THE ROCK.” The members of this Church do not all worship God in the same way, or use the same form of government. Some of them are governed by bishops and some of them by elders. Some of them use a prayer-book when they meet for public worship and some of them use none. The thirty-fourth Article of the Church of England most wisely declares, “It is not necessary that ceremonies should be in all places one and alike.” But the members of this Church all come to one throne of grace. They all worship with one heart. They are all led by one Spirit. They are all really and truly holy. They can all say “Alleluia,” and they can all reply, “Amen.” This is that Church to which all visible churches on earth are servants and handmaidens. Whether they are Episcopalian, Independent, or Presbyterian, they all serve the interests of the one true Church. They are the scaffolding behind which the great building is carried on. They are the husk under which the living 133 HOLINESS J. C. RYLE kernel grows. They have their various degrees of usefulness. The best and worthiest of them is that which trains up most members for Christ’s true Church. But no visible church has any right to say, “We are the only True Church. We are the men, and wisdom shall die with us.” No visible Church should ever dare to say, “We shall stand for ever. The gates of hell shall not prevail against me.” This is that Church to which belong the Lord’s gracious promises of preservation, continuance, protection, and final glory. - “Whatsoever,” says Hooker, “we read in Scripture concerning the endless love and saving mercy which God showeth towards His Churches, the only proper subject thereof is this Church, which we properly term the mystical body of Christ.” - Small and despised as the true Church may be in this world, it is precious and honourable in the sight of God. The temple of Solomon in all its glory was mean and contemptible in comparison with that Church which is built upon a rock. I trust the things I have just been saying will sink down into the minds of all who read this paper. See that you hold sound doctrine upon the subject of “the Church.” A mistake here may lead on to dangerous and soul-ruining errors. The Church which is made up of true believers is the Church for which we, who are ministers, are specially ordained to preach. The Church which comprises all who repent and believe the Gospel is the Church to which we desire you to belong. Our work is not done, and our hearts are not satisfied until you are made a new creature, and are a member of the one true Church. Outside of the Church which is “built on the rock” there can be NO SALVATION. II. I pass on to the second point to which I propose to invite your attention. Our text contains not merely a building, but a Builder. The Lord Jesus Christ declares, “I will build my Church.” The true Church of Christ is tenderly cared for by all the three Persons in the blessed Trinity. In the plan of salvation revealed in the Bible, beyond doubt God the Father chooses, God the Son redeems, and God the Holy Ghost sanctifies every member of Christ’s mystical body. God the Father, God the Son, and God the Holy Ghost, three Persons and one God, co-operate for the salvation of every saved soul. This is truth, which ought never to be forgotten. Nevertheless, there is a peculiar sense in which the help of the Church is laid on the Lord Jesus Christ. He is peculiarly and pre-eminently the Redeemer and Saviour of the Church. Therefore it is that we find Him saying in our text, “I will build - the work of building is my special work.” It is Christ who calls the members of the Church in due time. They are “the called of Jesus Christ.” (Rom. i. 6.) It is Christ who quickens them. “The Son quickeneth whom He will.” (John v. 21.) It is Christ who washes away their sins. He “has loved us, and washed us from our sins in His own blood.” (Rev. i. 5.) It is Christ who gives them peace. “Peace I leave with you, my peace I give unto you.” (John xiv. 27.) It is Christ who gives them eternal life. “I give unto them eternal life, and they shall never perish.” (John x. 28.) It is Christ who grants them repentance. “Him hath God exalted to be a Prince and a Saviour, to give repentance.” (Acts v. 31.) It is Christ who enables them to become God’s children. “To as many as received Him, to them gave He power to become the sons of God.” (John i. 12.) It is Christ who carries on the work within them when it is begun “Because I live, ye shall live also.” (John xiv. 19.) In short, it has “pleased the Father that in Christ should all fullness dwell.” (Coloss. i. 19.) He is the author and finisher of faith. He is the life. He is the head. From Him every joint and member of the mystical body of Christians is supplied. Through Him they are kept from falling. He shall preserve them to the end, and present them faultless before the Father’s throne with exceeding great joy. He is all things in all believers. The mighty agent by whom the Lord Jesus Christ carries out this work in the members of His Church is without doubt the Holy Ghost. He it is who is ever renewing, awakening, convincing, leading to the cross, transforming, taking out of the world stone after stone, and adding to the mystical building. But the great chief Builder, who has undertaken to execute the work of redemption and bring it to completion, is the Son of God, the “Word who was made flesh.” It is Jesus Christ who “builds.” In building the true Church, the Lord Jesus condescends to use many subordinate i nstruments. The ministry of the Gospel, the circulation of the Scriptures, the friendly rebuke, the word spoken in season, the drawing influence of afflictions - all, all are means and appliances by which His work is carried on, and the Spirit conveys life to souls. But Christ is the great superintending Architect, ordering, guiding, directing all that is done. Paul may plant, and Apollos water, but God giveth the increase, (1 Cor. iii. 6.) Ministers may preach and writers may write, but the Lord Jesus Christ alone can build. And except He builds, the work stands still. Great is the wisdom wherewith the Lord Jesus Christ builds His Church! All is done at the right time, and in the right way. Each stone in its turn is put in its right place. Sometimes He chooses great stones, and sometimes He chooses small stones. Sometimes the work goes on fast, and sometimes it goes on slowly. Man is frequently impatient and thinks that nothing is doing. But man’s time is not God’s time. A thousand years in His sight are but as a single day. The great Builder makes no mistakes. He knows what He is doing. He sees the end from the beginning. He works by a perfect, unalterable, and certain plan. The mightiest conceptions of architects, like Michelangelo and Wren, are mere trifling and child’s play in comparison with Christ’s wise counsels respecting His Church. Great is the condescension and mercy which Christ exhibits in building His Church! He often chooses the most unlikely and roughest stones, and fits them into a most excellent work. He despises none, and rejects none, on account of former sins and past transgressions. He often makes Pharisees and Publicans become pillars of His house. He delights to show mercy. He often takes the most thoughtless and ungodly, and transforms them into polished corners of His spiritual temple. Great is the power which Christ displays in building His Church! He carries on His work in spite of opposition from the world, the flesh, and the devil. In storm, in tempest, through troublous times, silently, quietly, without noise, without stir, without excitement, the building progresses, like Solomon’s temple. “I will work,” He declares, “and who shall let it?” (Isaiah xliii. 13.) The children of this world take little or no interest in the building of this Church. They care nothing for the conversion of souls. What are broken spirits and penitent hearts to them? What is conviction of sin, or faith in the Lord Jesus to them? It is all “foolishness” in their eyes. But while the children of this world care nothing, there is joy in the presence of the angels of God. For the preserving of the true Church, the laws of nature have oftentimes been suspended. For the good of that Church, all the providential dealings of God in this world are ordered and arranged. For the elect’s sake, wars are brought to an end, and peace is given to a nation. Statesmen, rulers, emperors, kings, presidents, heads of governments, have their schemes and plans, and think them of vast importance. But there is another work going on of infinitely greater moment, for which they are only the “axes and saws” in God’s hands. (Isai. x. 15.) That work is the erection of Christ’s spiritual temple, the gathering in of living stones into the one true Church. We ought to feel deeply thankful that the building of the true Church is laid on the shoulders of One that is mighty. If the work depended on man, it would soon stand still. But, blessed be God, the work is in the hands of a Builder who never fails to accomplish His designs! Christ is the almighty Builder. He will carry on His work, though nations and visible Churches may not know their duty. Christ will never fail. That which He has undertaken He will certainly accomplish. III. - I pass on to the third point which I propose to consider - The Foundation upon which this Church is built. The Lord Jesus Christ tells us, “Upon this rock will I build my Church.” What did the Lord Jesus Christ mean when He spoke of this foundation? Did He mean the Apostle Peter, to whom He was speaking? I think assuredly not. I can see no reason, if He meant Peter, why He did not say, “Upon thee” will I build my Church. If He had meant Peter, He would surely have said, I will build my Church on thee, as plainly as He said, “to thee will I give the keys.” - No, it was not the person of the Apostle Peter, but the good confession which the Apostle had just made! It was not Peter, the erring, unstable man, but the mighty truth which the Father had revealed to Peter. It was the truth concerning Jesus Christ Himself which was the rock. It was Christ’s Mediatorship, and Christ’s Messiahship. It was the blessed truth that Jesus was the promised Saviour, the true Surety, the real Intercessor between God and man. This was the rock, and this the foundation, upon which the Church of Christ was to be built. The foundation of the true Church was laid at a mighty cost. It needed that the Son of God should take our nature upon Him, and in that nature live, suffer, and die, not for His own sins, but for ours. It needed that in that nature Christ should go to the grave, and rise again. It needed that in that nature Christ should go up to heaven, to sit at the right hand of God, having obtained eternal redemption for all His people. No other foundation could have met the necessities of lost, guilty, corrupt, weak, helpless sinners. That foundation, once obtained, is very strong. It can bear the weight of the sins of all the world. It has borne the weight of all the sins of all the believers who have built on it. Sins of thought, sins of the imagination, sins of the heart, sins of the head, sins which everyone has seen, and sins which no man knows, sins against God, and sins against man, sins of all kinds and descriptions - that mighty rock can 135 HOLINESS J. C. RYLE bear the weight of all these sins, and not give way. The mediatorial office of Christ is a remedy sufficient for all the sins of all the world. To this one foundation every member of Christ’s true Church is joined. In many things believers are disunited and disagreed. In the matter of their soul’s foundation they are all of one mind. Whether Episcopalians or Presbyterians, Baptists or Methodists, believers all meet at one point. They are all built on the rock. Ask where they get their peace, and hope, and joyful expectation of good things to come. You will find that all flows from that one mighty source, Christ the Mediator between God and man, and the office that Christ holds, as the High Priest and Surety of sinners. Look to your foundation, if you would know whether or not you are a member of the one true Church. It is a point that may be known to yourself. Your public worship we can see; but we cannot see whether you are personally built upon the rock. Your attendance at the Lord’s table we can see; but we cannot see whether you are joined to Christ, and one with Christ, and Christ in you. Take heed that you make no mistake about your own personal salvation. See that your own soul is upon the rock. Without this, all else is nothing. Without this, you will never stand in the day of judgment. Better a thousand times in that day to be found in a cottage “upon the rock,” than in a palace upon the sand! IV. I proceed in the fourth place to speak of the Implied Trials of the Church, to which our text refers. There is mention made of “the gates of hell.” By that expression we are meant to understand the power of the prince of hell, even the devil. (Compare Psalm ix. 13; cvii. 18; Isa. viii. 10.) The history of Christ’s true Church has always been one of conflict and war. It has been constantly assailed by a deadly enemy, Satan, the prince of this world. The devil hates the true Church of Christ with an undying hatred. He is ever stirring up opposition against all its members. He is ever urging the children of this world to do his will, and to injure and harass the people of God. If he cannot bruise the head, he will bruise the heel. If he cannot rob the believers of heaven, he will vex them by the way. Warfare with the powers of hell has been the experience of the whole body of Christ for six thousand years. It has always been a bush burning, though not consumed - a woman fleeing into the wilderness, but not swallowed up. (Exod. iii. 2; Rev. xii. 6, 16.) The visible Churches have their times of prosperity and seasons of peace, but never has there been a time of peace for the true Church. Its conflict is perpetual. Its battle never ends. Warfare with the powers of hell is the experience of every individual member of the true Church. Each has to fight. What are the lives of all the saints, but records of battles? What were such men as Paul, and James, and Peter, and John, and Polycarp, and Chrysostom, and Augustine, and Luther, and Calvin, and Latimer, and Baxter, but soldiers engaged in a constant warfare? Sometimes the persons of the saints have been assailed, and sometimes their property. Sometimes they have been harassed by calumnies and slanders, and sometimes by open persecution. But in one way or another the devil has been continually warring against the Church. The “gates of hell” have been continually assaulting the people of Christ. We who preach the Gospel can hold out to all who come to Christ, “exceeding great and precious promises.” (2 Pet. i. 4.) We can offer boldly to you, in our Master’s name, the peace of God which passeth all understanding. Mercy, free grace, and full salvation, are offered to every one who will come to Christ, and believe on Him. But we promise you no peace with the world, or with the devil. We warn you, on the contrary, that there must be warfare so long as you are in the body. We would not keep you back, or deter you from Christ’s service. But we would have you “count the cost,” and fully understand what Christ’s service entails. (Luke xiv. 28.) (a) Marvel not at the enmity of the gates of hell. “If ye were of the world, the world would love his own.” (John xv. 19.) So long as the world is the world, and the devil the devil, so long there must be warfare, and believers in Christ must be soldiers. The world hated Christ, and the world will hate true Christians, as long as the earth stands. As the great reformer, Luther, said, “Cain will go on murdering Abel so long as the Church is on earth.” (b) Be prepared for the enmity of the gates of hell. Put on the whole armour of God. The tower of David contains a thousand bucklers, all ready for the use of God’s people. The weapons of our warfare have been tried by millions of poor sinners like ourselves, and have never been found to fail. 136 HOLINESS J. C. RYLE (c) Be patient under the enmity of the gates of hell. It is all working together for your good. It tends to sanctify. It will keep you awake. It will make you humble. It will drive you nearer to the Lord Jesus Christ. It will wean you from the world. It will help to make you pray more. Above all, it will make you long for heaven. It will teach you to say with heart as well as lips, “Come, Lord Jesus. Thy kingdom come.” (d) Be not cast down by the enmity of hell. The warfare of the true child of God is as much a mark of grace as the inward peace which he enjoys. No cross, no crown! No conflict, no saving Christianity! “Blessed are ye,” said our Lord Jesus Christ, “when men shall revile you, and persecute you, and say all manner of evil against you falsely, for my sake.” If you are never persecuted for religion’s sake, and all men speak well of you, you may well doubt whether you belong to “the Church on the rock.” (Matt. v. 11; Luke vi. 26.) V. There remains one thing more to be considered - the Security of the true Church of Christ. There is a glorious promise given by the Builder, “The gates of hell shall not prevail.” He who cannot lie has pledged His word that all the powers of hell shall never overthrow His Church. It shall continue, and stand, in spite of every assault. It shall never be overcome. All other created things perish and pass away, but not the Church which is built on the rock. Empires have risen and fallen in rapid succession. Egypt, Assyria, Babylon, Persia, Tyre, Carthage, Rome, Greece, Venice. - Where are all these now? They were all the creations of man’s hand, and have passed away. But the true Church of Christ lives on. The mightiest cities have become heaps of ruins. The broad walls of Babylon have sunk to the ground. The palaces of Nineveh are covered with mounds of dust. The hundred gates of Thebes are only matters of history. Tyre is a place where fishermen hang their nets. Carthage is a desolation. Yet all this time the true Church stands. The gates of hell do not prevail against it. The earliest visible Churches have in many cases decayed and perished. Where is the Church of Ephesus and the Church of Antioch? Where is the Church of Alexandria and the Church of Constantinople? Where are the Corinthian, and Philippian, and Thessalonian Churches? Where, indeed, are they all? They departed from the Word of God. They were proud of their bishops, and synods, and ceremonies, and learning, and antiquity. They did not glory in the true cross of Christ. They did not hold fast the Gospel. They did not give the Lord Jesus His rightful office, or faith its rightful place. They are now among the things that have been. Their candlestick has been taken away. But all this time the true Church has lived on. Has the true Church been oppressed in one country? It has fled to another. - Has it been trampled on and oppressed in one soil? It has taken root and flourished in some other climate. - Fire, sword, prisons, fines, penalties, have never been able to destroy its vitality. Its persecutors have died and gone to their own place, but the Word of God has lived, and grown, and multiplied. Weak as this true Church may appear to the eye of man, it is an anvil which has broken many a hammer in times past, and perhaps will break many more before the end. “He that lays hands on it, is touching the apple of his eye.” (Zech. .) The promise of our text is true of the whole body of the true Church. Christ will never be without witness in the world. He has had a people in the worst of times. He had seven thousand in Israel even in the days of Ahab. There are some now, I believe, in dark places of the Roman and Greek Churches, who, in spite of much weakness, are serving Christ. The devil may rage horribly. The Church in some countries may be brought exceedingly low. But the gates of hell shall never entirely “prevail.” The promise of our text is true of every individual member of the Church. Some of God’s people have been so much cast down and disquieted, that they have despaired of their safety. Some have fallen sadly, as David and Peter did. Some have departed from the faith for a time, like Cranmer and Jewell. Many have been tried by cruel doubts and fears. But all have got safe home at last, the youngest as well as the oldest, the weakest as well as the strongest. - And so it will be to the end. Can you prevent tomorrow’s sun from rising? Can you prevent the tide in the Bristol Channel from ebbing and flowing? Can you prevent the planets moving in their respective orbits? Then, and then alone, can you prevent the salvation of any believer, however feeble - the final safety of any living stone in that Church which is built upon the rock, however small or insignificant that stone may appear. 137 HOLINESS J. C. RYLE The true Church is Christ’s body. Not one bone in that mystical body shall ever be broken. - The true Church is Christ’s bride. Those whom God has joined in everlasting covenant, shall never be put asunder. - The true Church is Christ’s flock. When the lion came and took a lamb out of David’s flock, David arose and delivered the lamb from his mouth. Christ will do the same. He is David’s greater son. Not a single sick lamb in Christ’s flock shall perish. He will say to His Father in the last day, “Of them which Thou gavest Me I have lost none.” (John xviii. 9.) - The true Church is the wheat of the earth. It may be sifted, winnowed, buffeted, tossed to and fro. But not one grain shall! be lost. The tares and chaff shall be burned. The wheat shall be gathered into the barn. - The true Church is Christ’s army. The Captain of our salvation loses none of His soldiers. His plans are never defeated. His supplies never fail. His muster-roll is the same at the end as it was at the beginning. Of the men that marched gallantly out of England many years ago in the Crimean war, how many ever came back! Regiments that went forth, strong and cheerful, with bands playing and banners flying, laid their bones in a foreign land and never returned to their native country. But it is not so with Christ’s army. Not one of His soldiers shall be missing at last. He Himself declares, “They shall never perish.” (John x. 28.) The devil may c ast some of the members of the true Church into prison. He may kill, and burn, and torture, and hang. But after he has killed the body, there is nothing more that he can do. He cannot hurt the soul. When the French troops took Rome years ago, they found on the walls of a prison cell, under the Inquisition, the words of a prisoner. Who he was, we know not. But his words are worthy of remembrance. “Though dead, he yet speaketh.” He had written on the walls, very likely after an unjust trial and a still more unjust excommunication, the following striking words: - “Blessed Jesus, they cannot cast me out of Thy true Church.” That record is true! Not all the power of Satan can cast out of Christ’s true Church one single believer. I trust that no reader of this paper will ever allow fear to prevent his beginning to serve Christ. He to whom you commit your soul has all power in heaven and earth, and He will keep you. He will never let you be cast away. Relatives may oppose. Neighbours may mock. The world may slander, and ridicule, and jest, and sneer. Fear not! Fear not! The powers of hell shall never prevail against your soul. Greater is He that is for you, than all they that are against you. Fear not for the Church of Christ when ministers die, and saints are taken away. Christ can ever maintain His own cause. He will raise up better servants and brighter stars. The stars are all in His right hand. Leave off all anxious thought about the future. Cease to be cast down by the measures of statesmen, or the plots of wolves in sheep’s clothing. Christ will ever provide for His own Church. Christ will take care that “The gates of hell shall not prevail against it.” All is going on well, though our eyes may not see it. The kingdoms of this world shall yet become the kingdoms of our God, and of His Christ. I will now conclude this paper with a few words of practical application. (1) My first word of application shall be a question. What shall that question be? What shall I ask? I will return to the point with which I began. I will go back to the first sentence with which I opened my paper. I ask you, whether you are a member of the one true Church of Christ? Are you in the highest, the best sense, a “churchman” in the sight of God? You know now what I mean. I look far beyond the Church of England. I am not speaking of church or chapel. I speak of “the Church built upon the rock.” I ask you, with all solemnity - Are you a member of that Church? Are you joined to the great Foundation? Are you on the rock? Have you received the Holy Ghost? Does the Spirit witness with your spirit, that you are one with Christ, and Christ with you? - I beseech you, in the name of God, to lay to heart these questions, and to ponder them well. If you are not converted, you do not yet belong to the “Church of the Rock.” Let every reader of this paper take heed to himself, if he cannot give a satisfactory answer to my inquiry. Take heed, take heed, that you do not make shipwreck of your soul to all eternity. Take heed, lest at last the gates of hell prevail against you, the devil claim you as his own, and you be cast away for ever. Take heed, lest you go down to the pit from the land of Bibles, and in the full light of Christ’s Gospel. Take heed, lest you are found at the left hand of Christ at last - a lost Episcopalian or a lost Presbyterian, a lost Baptist or a lost Methodist - lost because, with all your zeal for your own party and your own communion table, you never joined the one true Church. (2) My second word of application shall be an invitation. I address it to every one who is not yet a true believer. I say to you, come and join the one true Church without delay. Come and join yourself to the Lord Jesus Christ in an everlasting covenant not to be forgotten. 138 HOLINESS J. C. RYLE Consider well what I say. I charge you solemnly not to mistake the meaning of my invitation. I do not bid you leave the visible Church to which you belong. I abhor all idolatry of forms and parties. I detest a proselytising spirit. But I do bid you come to Christ and be saved. The day of decision must come some time. Why not this very hour? Why not to-day, while it is called to-day? - Why not this very night, ere the sun rises to-morrow morning? - Come to Him who died for sinners on the cross, and invites all sinners to come to Him by faith and be saved. Come to my Master, Jesus Christ. Come, I say, for all things are now ready. Mercy is ready for you. Heaven is ready for you. Angels are ready to rejoice over you. Christ is ready to receive you. Christ will receive you gladly, and welcome you among His children. Come into the ark. - The flood of God’s wrath will soon break upon the earth; come into the ark and be safe. Come into the lifeboat of the one true Church. This old world will soon break into pieces! Hear you not the tremblings of it? The world is but a wreck hard upon a sandbank. The night is far spent - the waves are beginning to rise - the wind is getting up - the storm will soon shatter the old wreck. But the lifeboat is launched, and we, the ministers of the Gospel, beseech you to come into the lifeboat and be saved. - We beseech you to arise at once and come to Christ. Dost thou ask, “How can I come? My sins are too many. I am too wicked yet. I dare not come.” - Away with the thought! It is a temptation of Satan. Come to Christ as a sinner. Come just as you are. Hear the words of that beautiful hymn: - “Just as I am, without one plea, But that Thy blood was shed for me, And that Thou bid’st me come to Thee, O Lamb of God I come.” This is the way to come to Christ. You should come waiting for nothing and tarrying for nothing. You should come as a hungry sinner to be filled - as a poor sinner to be enriched - as a bad, undeserving sinner to be clothed with righteousness. So coming, Christ would receive you. “Him that cometh” to Christ, He “will in no wise cast out.” Oh I come, come to Jesus Christ. Come into “the true Church” by faith and be saved. (3) Last of all, let me give a word of exhortation to all believers into whose hands this paper may fall. Strive to live a holy life. Walk worthy of the Church to which you belong. Live like citizens of heaven. Let your light shine before men, so that the world may profit by your conduct. Let them know whose you are, and whom you serve. Be epistles of Christ, known and read of all men - written in such clear letters that none can say of you, “I know not whether this man be a member of Christ or not.” He that knows nothing of real, practical holiness is no member of “the Church on the Rock,” Strive to live a courageous life. Confess Christ before men. Whatever station you occupy, in that station confess Christ. Why should you be ashamed of Him? He was not ashamed of you on the cross. He is ready to confess you now before His Father in heaven. Why should you be ashamed of Him? Be bold. Be very bold. The good soldier is not ashamed of his uniform. The true believer ought never to be ashamed of Christ. Strive to live a joyful life. Live like men who look for that blessed hope - the second coming of Jesus Christ. This is the prospect to which we should all look forward. It is not so much the thought of going to heaven as of heaven coming to us, that should fill our minds. “There is a good time coming” for all the people of God - a good time for all the Church of Christ - a good time for all believers - a bad time for the impenitent and unbelieving, but a good time for true Christians. For that good time, let us wait, and watch, and pray. The scaffolding will soon be taken down. - The last stone will soon be brought out. - The top-stone will be placed upon the edifice. Yet a little time, and the full beauty of the Church which Christ is building shall be clearly seen. The great Master Builder will soon come Himself. A building shall be shown to assembled worlds in which there shall be no imperfection. The Saviour and the saved shall rejoice together. The whole universe shall acknowledge that in the building of Christ’s Church all was well done. “Blessed” - it shall be said in that day, if it was never said before - “BLESSED ARE ALL THEY WHO BELONG TO THE CHURCH ON THE ROCK!” 139 HOLINESS J. C. RYLE

“He that hath an ear, let him hear what the Spirit saith unto the Churches.” - Rev. iii. 22. I suppose I may take it for granted that every reader of this paper belongs to some visible Church of Christ. I do not ask now whether you are an Episcopalian, or a Presbyterian, or an Independent. I only suppose that you would not like to be called an Atheist or an Infidel. You attend the public worship of some visible, particular, or national body of professing Christians. Now, whatever the name of your Church may be, I invite your special attention to the verse of Scripture before your eyes. I charge you to remember that the words of that verse concern yourself. They are written for your learning, and for all who call themselves Christians. “He that hath an ear, let him hear what the Spirit saith unto the Churches.” This verse is repeated seven times over in the second and third chapters of the book of Revelation. Seven different letters does the Lord Jesus there send by the hand of His servant John to the seven Churches of Asia. Seven times over He winds up His letter by the same solemn words, “He that hath an ear, let him hear what the Spirit saith unto the Churches.” Now the Lord God is perfect in all His works. He does nothing by chance. He caused no part of the Scriptures to be written by chance. In all His dealings you may trace design, purpose and plan. There was design in the size and orbit of each planet. There was design in the shape and structure of the least fly’s wing. There was design in every verse of the Bible. There was design in every repetition of a verse, wherever it took place. There was design in the sevenfold repetition of the verse before our eyes. It had a meaning, and we were intended to observe it. This verse appears to me to call the special attention of all true Christians to the seven “Epistles to the Churches.” I believe it was meant to make believers take particular notice of the things which these seven Epistles contain. Let me try to point out certain leading truths which these seven Epistles seem to me to teach. They are truths for the times we live in - truths for the latter days - truths which we cannot know too well - truths which it would be good for us all to know and feel far better than we do. I. I ask my readers to observe in the first place, that the Lord Jesus, in all the seven Epistles, speaks of nothing but matters of doctrine, practice, warning, and promise. I ask you to look over these seven Epistles to the Churches, quietly and at your leisure, and you will soon see what I mean, You will observe that the Lord Jesus sometimes finds fault with false doctrines, and ungodly, inconsistent practices, and rebukes them sharply. You will observe that He sometimes praises faith, patience, work, labour, perseverance, and bestows on these graces high commendation. You will sometimes find Him enjoining repentance, amendment, return to the first love, renewed application to Himself - and the like. But I want you to observe that you will not find the Lord in any of the epistles dwelling upon Church government or ceremonies. He says nothing about sacraments or ordinances. He makes no mention of liturgies or forms. He does not instruct John to write one word about baptism, or the Lord’s Supper, or the apostolical succession of ministers. In short, the leading principles of what may be called “the sacramental system” are not brought forward in any one of the seven epistles from first to last. Now why do I dwell on this? - I do it because many professing Christians in the present day would have us believe these things are of first, of cardinal, of paramount importance. 140 HOLINESS J. C. RYLE There are not a few who seem to hold that there can be no Church without a bishop - and no godliness without a liturgy. - They appear to believe that to teach the value of the sacraments is the first work of a minister, and to keep to their parish church the first business of a people. Now let no man misunderstand me when I say this. Do not run away with the notion that I see no importance in sacraments. On the contrary, I regard them as great blessings to all who receive them “rightly, worthily, and with faith.” Do not fancy that I attach no value to Episcopacy, a liturgy, and the parochial system. On the contrary, I consider that a Church well-administered, which has these three things, and an Evangelical ministry, is a far more complete and useful Church than one in which they are not to be found. But this I say, that sacraments, Church government, the use of a liturgy, the observance of ceremonies and forms, are all as nothing compared to faith, repentance, and holiness. And my authority for so saying is the whole tenor of our Lord’s words to the seven Churches. I never can believe, if a certain form of Church government was so important as some say, that the great Head of the Church would have said nothing about it here. I should have expected to have found something said about it to Sardis and Laodicea. But I find nothing at all. And I think that silence is a great fact. I cannot help remarking just the same fact in Paul’s parting words to the Ephesian elders. (Acts xx. 27- 35.) He was then leaving them for ever. He was giving his last charge on earth, and spoke as one who would see the faces of his hearers no more. And yet there is not a word in the charge about the sacraments and Church government. If ever there was a time for speaking of them, it was then. But he says nothing at all; and I believe it was an intentional silence. Now here lies one reason why we, who, rightly or wrongly, are called Evangelical clergy, do not preach about bishops, and the Prayer-book, and ordinances more than we do. It is not because we do not value them in their place, proportion, and way. We do value them as really and truly as any, and are thankful for them. But we believe that repentance toward God, faith toward our Lord Jesus Christ, and a holy conversation, are subjects of far more importance to men’s souls. Without these no man can be saved. These are the first and most weighty matters, and therefore on these we dwell. Here again lies one reason why we so often urge on men not to be content with the mere outward part of religion. You must have observed that we often warn you not to rest on Church membership and Churc h privileges. We tell you not to be satisfied all is right because you come to church on Sunday and come up to the Lord’s table. We often urge you to remember that he is not a Christian who is one outwardly - that you must be “born again” - that you must have a “faith that worketh by love “ - that there must be a “new creation” by the Spirit in your heart. We do it because this seems to us the mind of Christ. These are the kind of things He dwells upon, when writing seven times over to seven different Churches. We feel that if we follow Him we cannot greatly err. I am aware that men charge us with taking “low views” of the subjects to which I have adverted. It is a small thing that our views are thought “low,” so long as our consciences tell us they are Scriptural. High ground, as it is called, is not always safe ground. What Balaam said must be our answer, “What the Lord saith that will I speak.” (Numbers xxiv. 13.) The plain truth is, there are two distinct and separate systems of Christianity in England at the present day. It is useless to deny it. Their existence is a great fact and one that cannot be too clearly known. According to one system, religion is a mere corporate business. You are to belong to a certain body of people. By virtue of your membership of this body, vast privileges, both for time and eternity, are conferred upon you. It matters little what you are and what you feel. You are not to try yourself by your feelings. You are a member of a great ecclesiastical corporation. Then all its privileges and immunities are your own. Do you belong to the one true, visible corporation? That is the grand question. According to the other system, religion is eminently a personal business between yourself and Christ. It will not save your soul to be an outward member of any ecclesiastical body whatever, however sound that body may be. Such membership will not wash away one sin, or give you confidence in the day of judgment. There must be personal faith in Christ - personal dealings between yourself and God - personal 141 HOLINESS J. C. RYLE felt communion between your own heart and the Holy Ghost. Have you this personal faith? Have you this felt work of the Spirit in your soul? This is the grand question. If not, you will be lost. This last system is the system which those who are called Evangelical ministers cleave to and teach. They do so because they are satisfied that it is the system of Holy Scripture. They do so because they are convinced that any other system is productive of most dangerous consequences, and calculated to delude men fatally as to their actual state. They do so because they believe it to be the only system of teaching which God will bless, and that no Church will flourish so much as that in which repentance, faith, conversion, and the work of the Spirit are the grand subjects of the minister’s sermon. Once more I say, let us often look carefully over the seven “Epistles to the Churches.” II. I ask my readers, in the second place, to observe that in every epistle the Lord Jesus says, I know thy works. That repeated expression is very striking. It is not for nothing that we read these words seven times over. To one Church the Lord Jesus says, I know thy labour and patience - to another, thy tribulation and poverty - to a third, thy charity, and service, and faith. But to all, He uses the words I now dwell on: “I know thy works.” It is not, “I know thy profession - thy desires - thy resolutions - thy wishes,” - but thy works. “I know thy works.” The works of a professing Christian are of great importance. They cannot save your soul. They cannot justify you. They cannot wipe out your sins. They cannot deliver you from the wrath of God. But it does not follow because they cannot save you, that they are of no importance. Take heed and beware of such a notion. The man who thinks so is fearfully deceived. I often think I could willingly die for the doctrine of justification by faith without the deeds of the law. But I must earnestly contend, as a general principle, that a man’s works are the evidence of a man’s religion. If you call yourself a Christian, you must show it in your daily ways and daily behaviour. Call to mind that the faith of Abraham and of Rahab was proved by their works. (James .) Remember it avails you and me nothing to profess we know God, if in works we deny Him. (Titus i. 16.) Remember the words of the Lord Jesus, “Every tree is known by its own fruit.” (Luke vi. 44.) But whatever the works of a professing Christian may be, Jesus says, “I know them!” “His eyes are in every place, beholding the evil and the good.” (Prov. xv. 3.) You never did an action, however private, but Jesus saw it. You never spoke a word, no, not even in a whisper, but Jesus heard it. You never wrote a letter, even to your dearest friend, but Jesus read it. You never thought a thought, however secret, but Jesus was familiar with it. His eyes are as a flaming fire. The darkness is no darkness with Him. All things are open and manifest before Him. He says to every one, “I know thy works.” (a) The Lord Jesus knows the works of all impenitent and unbelieving souls, and will one day punish them. They are not forgotten in heaven, though they may be upon earth. When the great white throne is set, and the books are opened, the wicked dead will be judged “according to their works.” (b) The Lord Jesus knows the works of His own people, and weighs them. “By Him actions are weighed.” (1 Sam. .) He knows the why and the wherefore of the deeds of all believers. He sees their motives in every step they take. He discerns how much is done for His sake, and how much is done for the sake of praise. Alas! not a few things are done by believers which seem very good to you and me, but are rated very low by Christ. (c) The Lord Jesus knows the works of all His own people, and will one day reward them. He never overlooks a kind word or a kind deed done in His name. He will own the least fruit of faith, and declare it before the world in the day of His appearing. If you love the Lord Jesus and follow Him, you may be sure your work and labour shall not be in vain in the Lord. The works of those that die in the Lord “shall follow them.” (Rev. xiv. 13.) They shall not go before them, nor yet by their side, but they shall follow them, and be owned in the day of Christ’s appearing. The parable of the pounds shall be made good. “Every man shall receive his own reward, according to his own labour.” (1Cor. iii. 8.) The world knows you not, for it knows not your Master. But Jesus sees and knows all. “I know thy works.” 142 HOLINESS J. C. RYLE Think what a solemn warning there is here to all worldly and hypocritical professors of religion. Let all such read, mark, and digest these words. Jesus says to you, “I know thy works.” You may deceive me or any other minister; it is easy to do so. You may receive the bread and wine from my hands, and yet be cleaving to iniquity in your hearts. You may sit under the pulpit of an Evangelical preacher, week after week, and hear his words with a serious face, but believe them not. But remember this, you cannot deceive Christ. He who discovered the deadness of Sardis and the lukewarmness of Laodicea, sees you through and through, and will expose you at the last day, except you repent. Oh! believe me, hypocrisy is a losing game. It will never answer to seem one thing and be another; to have the name of Christian, and not the reality. Be sure, if your conscience smites you and condemns you in this matter - be sure your sin will find you out. The eye that saw Achan steal the golden wedge and hide it, is upon you. The book that recorded the deeds of Gehazi, and Ananias, and Sapphira, is recording your ways. Jesus mercifully sends you a word of warning to-day. He says, “I know thy works.” But think also what encouragement there is here for every honest and true-hearted believer. To you also Jesus says, “I know thy works.” You see no beauty in any action that you do. All seems imperfect, blemished, and defiled. You are often sick at heart of your own short-comings. You often feel that your whole life is one great arrear, and that every day is either a blank or a blot. But know now that Jesus can see some beauty in everything that you do from a conscientious desire to please Him. His eye can discern excellence in the least thing which is a fruit of His own Spirit. He can pick out the grains of gold from amidst the dross of your performances, and sift the wheat from amidst the chaff, in all your doings. Your tears are all put into His bottle. Your endeavours to do good to others, however feeble, are written in His book of remembrance. The least cup of cold water given in His name shall not lose its reward. He does not forget your work and labour of love, however little the world may regard it. It is very wonderful; but so it is. Jesus loves to honour the work of His Spirit in His people, and to pass over their frailties. He dwells on the faith of Rahab, but not on her lie. He commends His Apostles for continuing with Him in His temptations, and passes over their ignorance and want of faith. (Luke xxii. 28.) “Like as a father pitieth his children, so the Lord pitieth them that fear Him.” (Ps. ciii. 13.) And as a father finds a pleasure in the least acts of his children, of which a stranger knows nothing, so I suppose the Lord finds a pleasure in our poor feeble efforts to serve Him. But it is all very wonderful. I can well understand the righteous in the day of judgment saying, “Lord, when saw we Thee an hungered and fed Thee, or thirsty and gave Thee drink? When saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? Or when saw we Thee sick or in prison, and came unto Thee?” (Matt. xxv. 37-39.) It may well seem incredible and impossible that they can have done anything worth naming in the great day! Yet so it is. Let all believers take the comfort of it. The Lord says, “I know thy works.” It ought to humble you. But it ought not to make you afraid. III. I ask my readers to observe, in the third and last place, that in every epistle the Lord Jesus makes a promise to the man that overcomes. Seven times over Jesus gives to the Churches exceeding great and precious promises. Each is different, and each full of strong consolation: but each is addressed to the overcoming Christian. It is always “he that overcometh,” or “to him that overcometh.” I ask you to take notice of this. Every professing Christian is the soldier of Christ. He is bound by his baptism to fight Christ’s battle against sin, the world, and the devil. The man that does not do this breaks his vow. He is a spiritual defaulter. He does not fulfil the engagements made for him. The man that does not do this is practically renouncing his Christianity. The very fact that he belongs to a Church, attends a Christian place of worship, and calls himself a Christian is a public declaration that he desires to be reckoned a soldier of Jesus Christ. Armour is provided for the professing Christian, if he will only use it. “Take unto you,” says Paul to the Ephesians, “the whole armour of God.” “Stand, having your loins girt about with truth, and having on the breastplate of righteousness.” “Take the helmet of salvation, and the sword of the Spirit, which is the Word of God.” “Above all, take the shield of faith.” (Ephes. vi. 13-17.) And not least, the professing Christian has the best of leaders: Jesus the Captain of Salvation, through whom he may be more than conqueror - the best of provisions, the bread and water of life - and the best of pay promised to him: an eternal weight of glory. 143 HOLINESS J. C. RYLE All these are ancient things. I will not be drawn off from my subject in order to dwell on them now. The one point I want to impress upon your soul just now is this, that the true believer is not only a soldier, but a victorious soldier. - He not only professes to fight on Christ’s side against sin, the world, and the devil, but he does actually fight and overcome. Now this is one. grand distinguishing mark of true Christians. Other men, perhaps, like to be numbered in the ranks of Christ’s army. Other men may have lazy wishes, and languid desires after the crown of glory. But it is the true Christian alone who does the work of a soldier. He alone fairly meets the enemies of his soul - really fights with them, and in that fight overcomes them. One great lesson I want men to learn from these seven epistles is this, that if you would prove you are born again and going to heaven, you must be a victorious soldier of Christ. If you would make it clear that you have any title to Christ’s precious promises, you must fight the good fight in Christ’s cause, and in that fight you must conquer. Victory is the only satisfactory evidence that you have a saving religion. You like good sermons perhaps. You respect the Bible, and read it occasionally. You say your prayers night and morning. You have family prayers, and give to Religious Societies. I thank God for this. It is an very good. But how goes the battle? How does the great conflict go on all this time? Are you overcoming the love of the world and the fear of man? Are you overcoming the passions, tempers, and lusts of your own heart? Are you resisting the devil and making him flee from you? How is it in this matter? You must either rule or serve sin, and the devil, and the world. There is no middle course. You must either conquer or be lost. I know well it is a hard battle that you have to fight, and I want you to know it too. You must fight the good fight of faith, and endure hardships, if you would lay hold of eternal life. You must make up your mind to a daily struggle, if you would reach heaven. There may be short roads to heaven invented by man; but ancient Christianity, the good old way, is the way of the cross - the way of conflict. Sin, the world, and the devil must be actually mortified, resisted, and overcome. This is the road that saints of old have trodden in, and left their record on high. (a) When Moses refused the pleasures of sin in Egypt, and chose affliction with the people of God - this was overcoming: he overcame the love of pleasure. (b) When Micaiah refused to prophesy smooth things to king Ahab, though he knew he would be persecuted if he spoke the truth - this was overcoming: he overcame the love of ease. (c) When Daniel refused to give up praying, though he knew the den of lions was prepared for him - this was overcoming: he overcame the fear of death. (d) When Matthew rose from the receipt of custom at our Lord’s bidding, left all and followed Him - this was overcoming: he overcame the love of money. (e) When Peter and John stood up boldly before the council and said, “We cannot but speak the things we have seen and heard” - this was overcoming: they overcame the fear of man. (f) When Saul the Pharisee gave up all his prospects of preferment among the Jews, and preached that very Jesus whom he had once persecuted - this was overcoming: he overcame the love of man’s praise. The same kind of thing which these men did you must also do if you would be saved. They were men of like passions with yourself, and yet they overcame. They had as many trials as you can possibly have, and yet they overcame. They fought. They wrestled. They struggled. You must do the same. What was the secret of their victory? - their faith. They believed on Jesus, and believing were made strong. They believed on Jesus, and believing were held up. In all their battles, they kept their eyes on Jesus, and He never left them nor forsook them. “They overcame by the blood of the Lamb, and the word of their testimony,” and so may you. (Rev. xii. 11.) 144 HOLINESS J. C. RYLE I set these words before you. I ask you to lay them to heart. Resolve, by the grace of God, to be an overcoming Christian. I fear much for many professing Christians. I see no sign of fighting in them, much less of victory. They never strike one stroke on the side of Christ. They are at peace with His enemies. They have no quarrel with sin. - I warn you, this is not Christianity. This is not the way to heaven. I often fear much for those who hear the Gospel regularly, i fear lest you become so familiar with the sound of its doctrines, that insensibly you become dead to its power. I fear lest your religion should sink down into a little vague talk about your own weakness and corruption, and a few sentimental expressions about Christ, while real, practical fighting on Christ’s side is altogether neglected. Oh! beware of this state of mind. “Be doers of the word, and not hearers only.” No victory - no crown! Fight and overcome! (James i. 22.) Young men and women, and specially those who have been brought up in religious families, I fear much for you. I fear lest you get a habit of giving way to every temptation. I fear lest you become afraid of saying, “No!” to the world and the devil - and, when sinners entice you, think it least trouble to consent. Beware, I do beseech you, of giving way. Every concession will make you weaker. Go into the world resolved to fight Christ’s battle - and fight your way on. Believers in the Lord Jesus, of every Church and rank in life, I feel much for you. I know your course is hard. I know it is a sore battle you have to fight. I know you are often tempted to say, “It is of no use,” and to lay down your arms altogether. Cheer up, dear brethren and sisters. Take comfort, I entreat you. Look at the bright side of your position. Be encouraged to fight on. The time is short. The Lord is at hand. The night is far spent. Millions as weak as you have fought the same fight. Not one of all those millions has been finally led captive by Satan. Mighty are your enemies - but the Captain of your salvation is mightier still. - His arm, His grace, and His Spirit shall hold you up. Cheer up. Be not cast down. What though you lose a battle or two? You shall not lose all. What though you faint sometimes? You shall not be quite cast down. What though you fall seven times? You shall not be destroyed. Watch against sin, and sin shall not have dominion over you. Resist the devil, and he shall flee from you. Come out boldly from the world, and the world shall be obliged to let you go. You shall find yourselves in the end more than conquerors - you shall “overcome.” Let me draw from the whole subject a few words of application, and then I have done. (1) For one thing, let me warn all who are living only for the world, to take heed what they are doing. You are enemies to Christ, though you may not know it. He marks your ways, though you turn your backs on Him, and refuse to give Him your hearts. He is observing your daily life, and reading your daily ways. There will yet be a resurrection of all your thoughts, words and actions. You may forget them, but God does not. You may be careless about them, but they are carefully marked down in the book of remembrance. Oh! worldly man, think of this! Tremble, tremble and repent. (2) For another thing, let me warn all formalists and self-righteous people to take heed that they are not deceived. You fancy you will go to heaven because you go regularly to church. You indulge an expectation of eternal life, because you are always at the Lord’s table, and are never missing in your pew. But where is your repentance? Where is your faith? Where are your evidences of a new heart? Where is the work of the Spirit? Where are your evidences of regeneration? Oh, formal Christian, consider these questions! Tremble, tremble and repent. (3) For another thing, let me warn all careless members of Churches to beware lest they trifle their souls into hell. You live on year after year as if there was no battle to be fought with sin, the world, and the devil. You pass through life a smiling, laughing, gentlemanlike or lady-like person, and behave as if there was no devil, no heaven, and no hell. Oh, careless Churchman, or careless Dissenter, careless Episcopalian, careless Presbyterian, careless Independent, careless Baptist, awake to see eternal realities in their true light! Awake and put on the armour of God! Awake and fight hard for life! Tremble, tremble and repent. 145 HOLINESS J. C. RYLE (4) For another thing, let me warn every one who wants to be saved, not to be content with the world’s standard of religion. Surely, no man with his eyes open can fail to see that the Christianity of the New Testament is something far higher and deeper than the Christianity of most professing Christians. The formal, easy-going, do-little thing which most people call religion, is evidently not the religion of the Lord Jesus. The things that He praises in these seven Epistles are not praised by the world. The things that He blames are not things in which the world sees any harm. Oh, if you would follow Christ, be not content with the world’s Christianity! Tremble, tremble and repent. (5) In the last place, let me warn every one who professes to be a believer in the Lord Jesus, not to be content with a little religion. Of all sights in the Church of Christ, I know none more painful to my own eyes than a Christian contented and satisfied with a little grace, a little repentance, a little faith, a little knowledge, a little charity, and a little holiness. I do beseech and entreat every believing soul that reads this tract not to be that kind of man. If you have any desires after usefulness - if you have any wishes to promote your Lord’s glory - if you have any longings after much inward peace - be not content with a little religion. Let us rather seek, every year we live, to make more spiritual progress than we have done - to grow in grace, and in the knowledge of the Lord Jesus - to grow in humility and self-acquaintance - to grow in spirituality and heavenly-mindedness - to grow in conformity to the image of our Lord. Let us beware of leaving our first love like Ephesus - of becoming lukewarm like Laodicea - of tolerating false practices like Pergamos - of tampering with false doctrine like Thyatira - of becoming half dead, ready to die, like Sardis. Let us rather covet the best gifts. Let us aim at eminent holiness. Let us endeavour to be like Smyrna and Philadelphia. Let us hold fast what we have already, and continually seek to have more. Let us labour to be unmistakable Christians. Let it not be our distinctive character that we are men of science - or men of literary attainments - or men of the world - or men of pleasure, or men of business - but “men of God.” Let us so live that all may see that to us the things of God are the first things, and the glory of God the first aim in our lives - to follow Christ our grand object in time present - to be with Christ our grand desire in time to come. Let us live in this way, and we shall be happy. Let us live in this way, and we shall do good to the world. Let us live in this way, and we shall leave good evidence behind us when we are buried. Let us live in this way, and the Spirit’s word to the Churches will not have been spoken to us in vain. 146 HOLINESS J. C. RYLE

“Lovest thou Me?” - John xxi. 16. The question which heads this paper was addressed by Christ to the Apostle Peter. A more important question could not be asked. Nineteen hundred years have passed away since the words were spoken. But to this very day the inquiry is most searching and useful. A disposition to love somebody is one of the commonest feelings which God has implanted in human nature. Too often, unhappily, people set their affection on unworthy objects. I want this day to claim a place for Him who alone is worthy of all our hearts’ best feelings. I want men to give some of their love to that Divine Person who loved us, and gave Himself for us. In all their loving, I would have them not forget TO LOVE CHRIST. Suffer me to press this mighty subject upon the attention of every reader of this paper. This is no matter for mere enthusiasts and fanatics. It deserves the consideration of every reasonable Christian who believes the Bible. Our very salvation is bound up with it. Life or death, heaven or hell, depend on our ability to answer the simple question “Do you love Christ? “ There are two points which I wish to bring forward in opening up this subject. I. In the first place, let me show the peculiar feeling of a true Christian towards Christ - he loves Him. A true Christian is not a mere baptized man or woman. He is something more. He is not a person who only goes, as a matter of form, to a church or chapel on Sundays and lives all the rest of the week as if there was no God. Formality is not Christianity. Ignorant lip-worship is not true religion. The Scripture speaketh expressly: “They are not all Israel which are of Israel.” (Rom. ix. 6.) The practical lesson of those words is clear and plain. All are not true Christians who are members of the visible Church of Christ. The true Christian is one whose religion is in his heart and life. It is felt by himself in his heart. It is seen by others in his conduct and life. He feels his sinfulness, guilt and badness, and repents. He sees Jesus Christ to be that Divine Saviour whom his soul needs, and commits himself to Him. He puts off the old man with his corrupt and carnal habits and puts on the new man. He lives a new and holy life, fighting habitually against the world, the flesh and the devil. Christ Himself is the corner-stone of his Christianity. Ask him in what he trusts for the forgiveness of his many sins, and he will tell you in the death of Christ. - Ask him in what righteousness he hopes to stand innocent at the judgment day, and he will tell you it is the righteousness of Christ. - Ask him by what pattern he tries to frame his life, and he will tell you that it is the example of Christ. But, beside all this, there is one thing in a true Christian which is eminently peculiar to him. That thing is love to Christ. Knowledge, faith, hope, reverence, obedience, are all marked features in a true Christian’s character. But his picture would be very imperfect if you omitted his “love” to his Divine Master. He not only knows, trusts, and obeys. He goes further than this - he loves. This peculiar mark of a true Christian is one which we find mentioned several times in the Bible. “Faith toward our Lord Jesus Christ” is an expression which many Christians are familiar with. Let it never be forgotten that love is mentioned by the Holy Ghost in almost as strong terms as faith. Great as the danger is of him “that believeth not,” the danger of him that “loveth not” is equally great. Not believing and not loving are both steps to everlasting ruin. Hear what St. Paul says to the Corinthians: “If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha.” (1 Cor. 22.) St. Paul allows no way of escape to the man who does not love Christ. He leaves him no loophole or excuse. A man may lack clear head-knowledge and yet be saved. He may fail in courage and be overcome by the fear of man, like Peter. He may fall tremendously, like David, and yet rise again. But if a man does not love Christ he is not in the way of life. The curse is yet upon him. He is on the broad road that leadeth to destruction. Hear what St. Paul says to the Ephesians, “Grace be with all them that love our Lord Jesus Christ in sincerity.” (Eph. vi. 24.) The Apostle is here sending his good wishes, and declaring his good will to all 147 HOLINESS J. C. RYLE true Christians. Many of them, no doubt, he had never seen. Many of them in the early Churches, we may be very sure, were weak in faith, and knowledge, and self-denial. How, then, shall he describe them in sending his message? What words can he use which will not discourage the weaker brethren? He chooses a sweeping expression which exactly describes all true Christians under one common name. All had not attained to the same degree, whether in doctrine or practice. But all loved Christ in sincerity. Hear what our Lord Jesus Christ Himself says to the Jews, “If God were your Father, ye would love Me.” (John viii. 42.) He saw His misguided enemies satisfied with their spiritual condition, on the one single ground that they were children of Abraham. He saw them, like many ignorant Christians of our own day, claiming to be God’s children for no better reasons than this: that they were circumcised and belonged to the Jewish Church. He lays down the broad principle that no man is a child of God who does not love God’s only begotten Son. No man has a right to call God “Father” who does not love Christ. Well would it be for many Christians if they were to remember that this mighty principle applies to them as well as to the Jews. No love to Christ - then no sonship to God I Hear once more what our Lord Jesus Christ said to the Apostle Peter after He rose from the dead. Three times He asked him the question, “Simon, son of Jonas, lovest thou Me.” (John xxi. 15-17.) The occasion was remarkable. He meant gently to remind His erring disciple of His thrice-repeated fall. He desired to call forth from him a new confession of faith before publicly restoring to him his commission to feed the Church. And what was the question that He asked him? He might have said: - “Believest thou? Art thou converted? Are thou ready to confess Me? Wilt thou obey Me?” He uses none of these expressions. He simply says, “lovest thou Me?” This is the point, He would have us know, on which a man’s Christianity hinges. Simple as the question sounded, it was most searching. Plain and easy to be understood by the most unlearned poor man, it contains matter which tests the reality of the most advanced apostle. If a man truly loves Christ, all is right - if not, all is wrong. Would you know the secret of this peculiar feeling towards Christ which distinguishes the true Christian? You have it in the words of St. John, “We love Him because He first loved us.” (1 John iv. 19.) That text, no doubt, applies specially to God the Father. But it is no less true of God the Son. A true Christian loves Christ for all He has done for him. He has suffered in his stead, and died for him on the cross. He has redeemed him from the guilt, the power, and the consequences of sin, by His blood. He has called him by His Spirit to self-knowledge, repentance, faith, hope, and holiness. He has forgiven all his many sins and blotted them out. He has freed him from the captivity of the world, the flesh, and the devil. He has taken him from the brink of hell, placed him in the narrow way, and set his face toward heaven. He has given him light instead of darkness, peace of conscience instead of uneasiness, hope instead of uncertainty, life instead of death. Can you wonder that the true Christian loves Christ? And he loves Him besides, for all that He is still doing. He feels that He is daily washing away his many shortcomings and infirmities, and pleading his soul’s cause before God. He is daily supplying all the needs of his soul, and providing him with an hourly provision of mercy and grace. He is daily leading him by His Spirit to a city of habitation, bearing with him when he is weak and ignorant, raising him up when he stumbles and falls, protecting him against his many enemies, preparing an eternal home for him in heaven. Can you wonder that the true Christian loves Christ? Does the debtor in jail love the friend who unexpectedly and undeservedly pays all his debts, supplies him with fresh capital, and takes him into partnership with himself? Does the prisoner in war love the man who at the risk of his own life breaks through the enemy’s lines, rescues him, and sets him free? Does the drowning sailor love the man who plunges into the sea, dives after him, catches him by the hair of his head, and by a mighty effort saves him from a watery grave? A very child can answer such questions as these. Just in the same way, and upon the same principles, a true Christian loves Jesus Christ. (a) This love to Christ is the inseparable companion of saving faith. A faith of devils, a mere intellectual faith, a man may have without love, but not that faith which saves. Love cannot usurp the office of faith. It cannot justify. It does not join the soul to Christ. It cannot bring peace to the conscience. But where there is real justifying faith in Christ, there will always be heart-love to Christ. He that is really forgiven is the man who will really love. (Luke vii. 47.) If a man has no love to Christ, you may be sure he has no faith. 148 HOLINESS J. C. RYLE (b) Love to Christ is the mainspring of work for Christ. There is little done for His cause on earth from sense of duty, or from knowledge of what is right and proper. The heart must be interested before the hands will move and continue moving. Excitement may galvanize the Christian’s hands into a fitful and spasmodic activity. But there will be no patient continuance in well-doing, no unwearied labour in missionary work at home or abroad, without love. The nurse in a hospital may do her duty properly and well, may give the sick man his medicine at the right time, may feed him, minister to him, and attend to all his wants. But there is a vast difference between that nurse and a wife tending the sick-bed of a beloved husband, or a mother watching over a dying child. The one acts from a sense of duty - the other from affection and love. The one does her duty because she is paid for it - the other is what she is because of her heart. It is just the same in the matter of the service of Christ. The great workers of the Church - the men who have led forlorn hopes in the mission-field and turned the world upside down, have all been eminently lovers of Christ. Examine the characters of Owen and Baxter, of Rutherford and George Herbert, of Leighton and Hervey, of Whitfield and Wesley, of Henry Martyn and Judson, of Bickersteth and Simeon, of Hewitson and M’Cheyne, of Stowell and M’Neile. These men have left a mark on the world. And what was the common feature of their characters? They all loved Christ. They not only held a creed. They loved a Person, even the Lord Jesus Christ. (c) Love to Christ is the point which we ought specially to dwell upon in teaching religion to children. Election, imputed righteousness, original sin, justification, sanctification, and even faith itself, are matters which sometimes puzzle a child of tender years. But love to Jesus seems far more within reach of their understanding. That He loved them even to His death, and that they ought to love Him in return, is a creed which meets the span of their minds. How true it is that “out of the mouths of babes and sucklings Thou hast perfected praise!” (Matt. xxi. 16.) There are myriads of Christians who know every article of the Athanasian, Nicene, and Apostolic Creeds, and yet know less of real Christianity than a little child who only knows that he loves Christ. (d) Love to Christ is the common meeting-point of believers of every branch of Christ’s Church on earth. Whether Episcopalian or Presbyterian, Baptist or Independent, Calvinist or Arminian, Methodist or Moravian, Lutheran or Reformed, Established or Free - here, at least, they are agreed. About forms and ceremonies, about Church government and modes of worship, they often differ widely. But on one point, at any rate, they are united. They have all one common feeling towards Him on whom they build their hope of salvation. They “love the Lord Jesus Christ in sincerity.” (Ephes. vi. 24.) Many of them, perhaps, are ignorant of systematic divinity and could argue but feebly in defence of their creed. But they all know what they feel toward Him who died for their sins. - “I cannot speak much for Christ, sir,” said an old, uneducated Christian woman to Dr. Chalmers; “but if I cannot speak for Him, I could die for Him!” (e) Love to Christ will be the distinguishing mark of all saved souls in heaven. The multitude which no man can number will all be of one mind. Old differences will be merged in one common feeling. Old doctrinal peculiarities, fiercely wrangled for upon earth, will be covered over by one common sense of debt to Christ. Luther and Zwingle will no longer dispute. Wesley and Toplady will no longer waste time in controversy. Churchmen and Dissenters will no longer bite and devour one another. All will find themselves joining with one heart and voice in that hymn of praise, “Unto Him that loved us, and washed us from our sin in His own blood, and hath made us kings and priests unto God and his Father; to Him be glory and dominion for ever and ever. Amen.” (Rev. i. 5-6.) The words which John Bunyan puts in the mouth of Mr. Standfast as he stood in the river of death are very beautiful. He said, “This river has been a terror to many; yea, the thoughts of it also have often frightened me. But now methinks I stand easy: my foot is fixed upon that on which the priests that bear the ark stood while Israel went over Jordan. The waters indeed are to the palate bitter, and to the stomach cold; yet the thoughts of what I am going to, and of the convoy that waits for me on the other side, lie as a glowing coal at my heart. I see myself now at the end of my journey; my toilsome days are ended. I am going to see that Head which was crowned with thorns, and that Face which was spit upon for me. I have formerly lived by hearing and faith, but now I go where I shall live by sight, and be with Him in whose company I delight myself. I have loved to hear my Lord spoken of; and wherever I have seen the print of His shoe in the earth, there I have coveted to set my foot too. His name has been to me a civet-box; yea, sweeter than all perfumes! His voice to me has been most sweet; and His countenance I have more desired than they that have desired the light of the sun!” Happy are they that know something 149 HOLINESS J. C. RYLE of this experience! He that would be in tune for heaven must know something of love to Christ. He that dies ignorant of that love had better never have been born. II. Let me show, in the second place, the peculiar marks by which love to Christ makes itself known. The point is one of vast importance. If there is no salvation without love to Christ - if he that does not love Christ is in peril of eternal condemnation, it becomes us all to find out very distinctly what we know about this matter. Christ is in heaven, and we are upon earth. In what way shall the man be discerned that loves Him? Happily the point is one which it is not very hard to settle. How do we know whether we love any person here upon earth? In what way and manner does love show itself between people in this world - between husband and wife - between parent and child - between brother and sister - between friend and friend? Let these questions be answered by common sense and observations, and I ask no more. Let these questions be honestly answered, and the knot before us is untied. How does affection show itself among ourselves? (a) If we love a person, we like to think about him. We do not need to be reminded of him. We do not forget his name, or his appearance, or his character, or his opinions, or his tastes, or his position, or his occupation. He comes up before our mind’s eye many a time in the day. Though perhaps far distant, he is often present in our thoughts. Well, it is just so between the true Christian and Christ! Christ “dwells in his heart,” and is thought of more or less every day. (Ephes. iii. 17.) The true Christian does not need to be reminded that he has a crucified Master. He often thinks of Him. He never forgets that He has a day, a cause, and a people, and that of His people he is one. Affection is the real secret of a good memory in religion. No worldly man can think much about Christ, unless Christ is pressed upon his notice, because he has no affection for Him. The true Christian has thoughts about Christ every day that he lives, for this one simple reason, that he loves Him. (b) If we love a person, we like to bear about him. We find a pleasure in listening to those who speak of him. We feel an interest in any report which others make of him. We are all attention when others talk about him and describe his ways, his sayings, his doings, and his plans. Some may hear him mentioned with utter indifference, but our own hearts bound within us at the very sound of his name. Well, it is just so between the true Christian and Christ! The true Christian delights to hear something about his Master. He likes those sermons best which are full of Christ. He enjoys that society most in which people talk of the things which are Christ’s. I have read of an old Welsh believer who used to walk several miles every Sunday to hear an English clergyman preach, though she did not understand a word of English. She was asked why she did so. She replied that this clergyman named the name of Christ so often in his sermons that it did her good. She loved even the name of her Saviour. (c) If we love a person, we like to read about him. What intense pleasure a letter from an absent husband gives to a wife, or a letter from an absent son to his mother. Others may see little worth notice in the letter. They can scarcely take the trouble to read it through. But those who love the writer see something in the letter which no one else can. They carry it about with them as a treasure. They read it over and over again. Well, it is just so between the true Christian and Christ! The true Christian delights to read the Scriptures, because they tell him about his beloved Saviour. It is no wearisome task with him to read them. He rarely needs remind ing to take his Bible with him when he goes a journey. He cannot be happy without it. And why is all this? It is because the Scriptures testify of Him whom his soul loves, even Christ. (d) If we love a person, we like to please him. We are glad to consult his tastes and opinions, to act upon his advice, and do the things which he approves. We even deny ourselves to meet his wishes, abstain from things which we know he dislikes, and learn things to do which we are not naturally inclined, because we think it will give him pleasure. Well, it is just so between the true Christian and Christ! The true Christian studies to please Him, by being holy both in body and spirit. Show him anything in his daily practice that Christ hates, and he will give it up. Show him anything that Christ delights in, and he will follow after it. He does not murmur at Christ’s requirements as being too strict and severe, as the children of the world do. To him Christ’s commandments are not grievous and Christ’s burden is light. And why is all this? Simply because he loves Him. (e) If we love a person, we like his friends. We are favourably inclined to them, even before we know them. We are drawn to them by the common tie of common love to one and the same person. When we 150 HOLINESS J. C. RYLE meet them we do not feel that we are altogether strangers. There is a bond of union between us. They love the person that we love, and that alone is an introduction. Well, it is just so between the true Christian and Christ! The true Christian regards all Christ’s friends as his friends, members of the same body, children of the same family, soldiers in the same army, travellers to the same home. When he meets them, he feels as if he had long known them. He is more at home with them in a few minutes than he is with many worldly people after an acquaintance of several years. And what is the secret of all this? It is simply affection to the same Saviour, and love to the same Lord. (f) If we love a person, we are jealous about his name and honour. We do not like to hear him spoken against without speaking up for him and defending him. We feel bound to maintain his interests and his reputation. We regard the person who treats him ill with almost as much disfavour as if he had ill-treated us. Well, it is just so between the true Christian and Christ. The true Christian regards with a godly jealousy all efforts to disparage his Master’s word, or name, or Church, or day. He will confess Him before princes, if need be, and be sensitive of the least dishonour put upon Him. He will not hold his peace and suffer his Master’s cause to be put to shame without testifying against it. And why Is all this? Simply because he loves Him. (g) If we love a person, we like to talk to him. We tell him all our thoughts, and pour out all our heart to him. We find no difficulty in discovering subjects of conversation. However silent and reserved we may be to others, we find it easy to talk to a much-loved friend. However often we may meet, we are never at a loss for matter to talk about. We have always much to say, much to ask about, much to describe, much to communicate. Well, it is just so between the true Christian and Christ! The true Christian finds no difficulty in speaking to his Saviour. Every day he has something to tell Him, and he is not happy unless he tells it. He speaks to Him in prayer every morning and night. He tells Him his wants and desires, his feelings and his fears. He asks counsel of Him in difficulty. He asks comfort of Him in trouble. He cannot help it. He must converse with his Saviour continually, or he would faint by the way. And why is this? Simply because he loves Him. (h) Finally, if we love a person, we like to be always with him. Thinking, and hearing, and reading, and occasionally talking are all well in their way. But when we really love people we want something more. We long to be always in their company. We wish to be continually in their society, and to hold communion with them without interruption or farewell. Well, it is just so between the true Christian and Christ. The heart of a true Christian longs for that blessed day when he will see his Master face to face, and go out no more. He longs to have done with sinning and repenting, and believing, and to begin that endless life when he shall see as he has been seen, and sin no more. He has found it sweet to live by faith, and he feels it will be sweeter still to live by sight. He has found it pleasant to hear of Christ, and talk of Christ, and read of Christ. How much more pleasant will it be to see Christ with his own eyes, and never to leave Him any more! “Better,” he feels, “is the sight of the eyes than the wandering of the desires” (Eccles. vi. 9.) And why is all this? Simply because he loves Him. Such are the marks by which true love may be discovered. They are all plain, simple, and easy to be understood. There is nothing dark, abstruse, and mysterious about them. Use them honestly, and handle them fairly, and you cannot fail to get some light on the subject of this paper. Perhaps you had a beloved son in the army at the time of a great war. Perhaps he was actively engaged in that war, and in the very midst of the struggle. Cannot you remember how strong, and deep, and anxious your feelings were about that son? - That was love! Perhaps you have known what it is to have a beloved husband in the navy, often called from home by duty, often separated from you for many months and even years. Cannot you recollect your sorrowful feelings at that time of separation? - That was love! Perhaps you have at this moment a beloved brother in London, launched for the first time amidst the temptations of a great city, in order to make his way in business. How will he turn out? How will he get on? Will you ever see him again? Do you not know that you often think about that brother? - That is affection! Perhaps you are engaged to be married to a person every way suited to you. But prudence makes it necessary to defer the marriage to a distant period, and duty makes it necessary to be at a distance from the one you have promised to make your wife. Must you not confess that she is often in your thoughts? - 151 HOLINESS J. C. RYLE Must you not confess that you like to hear of her, and hear from her, and that you long to see her? - That is affection! I speak of things that are familiar to everyone. I need not dwell upon them any further. They are as old as the hills. They are understood all over the world. There is hardly a branch of Adam’s family that does not know something of affection and love. Then let it never be said that we cannot find out whether a Christian really loves Christ. It can be known; it may be discovered; the proofs are all ready to your hand. You have heard them this very day. Love to the Lord Jesus Christ is no hidden, secret, impalpable thing. It is like the light - it will be seen. It is like sound - it will be heard. It is like heat - it will be felt. Where it exists it cannot be hid. Where it cannot be seen you may be sure there is none. It is time for me to draw this paper to a conclusion. But I cannot end without an effort to press its subject home to the individual conscience of each into whose hands it has fallen. I do it in all love and affection. My heart’s desire and prayer to God, in writing this paper, is to do good to souls. 1. Let me ask you, for one thing, to look the question in the face which Christ asked of Peter, and try to answer it for yourself. Look at it seriously. Examine it carefully. Weigh it well. After reading all that I have said about it, can you honestly say that you love Christ? It is no answer to tell me that you believe the truth of Christianity, and hold the articles of the Christian faith. Such religion as this will never save your soul. The devils believe in a certain way, and tremble. (James .) True, saving Christianity is not the mere believing a certain set of opinions, and holding a certain set of notions. Its essence is knowing, trusting, and loving a certain living Person who died for us - even Christ the Lord. The early Christians, like Phoebe, and Persis, and Tryphena, and Tryphosa, and Gaius, and Philemon, knew little, probably, of dogmatic theology. But they all had this grand leading feature in their religion, they loved Christ. It is no answer to tell me that you disapprove of a religion of feelings. If you mean by that that you dislike a religion consisting of nothing but feelings, I agree with you entirely. But if you mean to shut out feelings altogether, you can know little of Christianity. The Bible teaches us plainly that a man may have good feelings without any true religion. But it teaches us no less plainly that there can be no true religion without some feeling towards Christ. It is vain to conceal that if you do not love Christ, your soul is in great danger. You can have no saving faith now while you live. You are unfit for heaven if you die. He that lives without love to Christ can be sensible of no obligation to Him. He that dies without love to Christ could never be happy in that heaven where Christ is all, and in all. Awake to know the peril of your position. Open your eyes. Consider your ways, and be wise. I can only warn you as a friend. But I do it with all my heart and soul. May God grant that this warning may not be in vain! 2. In the next place, if you do not love Christ, let me tell you plainly what is the reason. You have no sense of debt to Him. You have no feeling of obligation to Him. You have no abiding recollection of having got anything from Him. This being the case it is not likely, it is not probable, it is not reasonable that you should love Him. There is but one remedy for this state of things. That remedy is self-knowledge, and the teaching of the Holy Ghost. The eyes of your understanding must be opened. You must find out what you are by nature. You must discover that grand secret, your guilt and emptiness in God’s sight. Perhaps you never read your Bible at all, or only read an occasional chapter as a mere matter of form, without interest, understanding, or self-application. Take my advice this day, and change your plan. Begin to read the Bible like a man in earnest, and never rest till you become familiar with it. Read what the law of God requires, as expounded by the Lord Jesus in the fifth of St. Matthew. Read how St. Paul describes human nature in the first two chapters of his Epistle to the Romans. Study such passages as these with prayer for the Spirit’s teaching, and then say whether you are not a debtor to God and a debtor in mighty need of a Friend like Christ. Perhaps you are one who has never known anything of real, hearty, business-like prayer. You have been used to regard religion as an affair of churches, chapels, forms, services, and Sundays, but not as a thing requiring the serious, heartfelt attention of the inward man. Take my advice this day and change your 152 HOLINESS J. C. RYLE plan. Begin the habit of real, earnest pleading with God about your soul. Ask Him for light, teaching, and self-knowledge. Beseech Him to show you anything you need to know for the saving of your soul. Do this with all your heart and mind, and I have no doubt that before long you will feel your need of Christ. The advice I offer may seem simple and old-fashioned. Do not despise it on that account. It is the good old way in which millions have walked already and found peace to their souls. Not to love Christ is to be in imminent danger of eternal ruin. To see your need of Christ and your amazing debt to Christ is the first step towards loving Him. To know yourself and find out your real condition before God is the only way to see your need. To search God’s Book and ask God for light in prayer is the right course by which to attain saving knowledge. Do not be above taking the advice I offer. Take it and be saved. (3) In the last place, if you really know anything of love towards Christ, accept two parting words of comfort and counsel. The Lord grant they may do you good. For one thing, if you love Christ in deed and truth, rejoice in the thought that you have good evidence about the state of your soul. Love, I tell you this day, is an evidence of grace. What though you are sometimes perplexed with doubts and fears? What though you find it hard to say whether your faith is genuine and your grace real? What though your eyes are often so dimmed with tears that you cannot clearly see your calling and election of God? Still there is ground for hope and strong consolation if your heart can testify that you love Christ. Where there is true love, there is faith and grace. You would not love Him if He had not done something for you. Your very love is a token for good. For another thing, if you love Christ, never be ashamed to let others see it and know it. Speak for Him. Witness for Him. Live for Him. Work for Him. If He has loved you and washed you from your sins in His own blood, you never need shrink from letting others know that you feel it, and love Him in return. “Man,” said a thoughtless, ungodly English traveller to a North American Indian convert, “Man, what is the reason that you make so much of Christ, and talk so much about Him? What has this Christ done for you, that you should make so much ado about Him?” The converted Indian did not answer him in words. He gathered together some dry leaves and moss and made a ring with them on the ground. He picked up a live worm and put it in the middle of the ring. He struck a light and set the moss and leaves on fire. The flame soon rose and the heat scorched the worm. It writhed in agony, and after trying in vain to escape on every side, curled itself up in the middle, as if about to die in despair. At that moment the Indian reached forth his hand, took up the worm gently and placed it on his bosom. “Stranger,” he said to the Englishman, “Do you see that worm? I was that perishing creature. I was dying in my sins, hopeless, helpless, and on the brink of eternal fire. It was Jesus Christ who put forth the arm of His power. It was Jesus Christ who delivered me with the hand of His grace, and plucked me from everlasting burnings. It was Jesus Christ who placed me, a poor sinful worm, near the heart of His love. Stranger, that is the reason why I talk of Jesus Christ and make much of Him. I am not ashamed of it, because I love Him.” If we know anything of love to Christ, may we have the mind of this North American Indian! May we never think that we can love Christ too well, live to Him too thoroughly, confess Him too boldly, lay ourselves out for Him too heartily! Of all the things that will surprise us in the resurrection morning, this, I believe, will surprise us most: that we did not love Christ more before we died. 153 HOLINESS J. C. RYLE

“Ye were without Christ.” - Ephes. . THE text which heads this paper describes the state of the Ephesians before they became Christians. But that is not all. It describes the state of every man and woman in England who is not converted to God. A more miserable state cannot be conceived! It is bad enough to be without money, or without health, or without home, or without friends. But it is far worse to be “without Christ.” Let us examine the text this day, and see what it contains. Who can tell but it may prove a message from God to some reader of this paper? 1. Let us consider, in the first place, when it can be said of a man that he is “without Christ.” The expression “without Christ,” be it remembered, is not one of my own invention. The words were not first coined by me, but were written under the inspiration of the Holy Ghost. They were used by St. Paul when he was reminding the Ephesian Christians what their former condition was, before they heard the Gospel and believed. Ignorant and dark no doubt they had been, buried in idolatry and heathenism, worshippers of the false goddess Diana. But all this he passes over completely. He seems to think that this would only partially describe their state. So he draws a picture, of which the very first feature is the expression before us: “At that time ye were without Christ.” (Ephes. .) Now what does the expression mean? (a) A man is “without Christ” when he has no head-knowledge of Him. Millions, no doubt, are in this condition. They know not who Christ is - nor what He has done - nor what He taught - nor why He was crucified - nor where He is now - nor what He is to mankind. In short, they are entirely ignorant of Him. The heathen, of course, who never yet heard the Gospel come first under this description. But unhappily they do not stand alone. There are thousands of people living in England at this very day who have hardly any clearer ideas about Christ than the very heathen. Ask them what they know about Jesus Christ, and you will be astounded at the gross darkness which covers their minds. Visit them on their deathbeds and you will find that they can tell you no more about Christ than about Mahomet. Thousands are in this state in country parishes, and thousands in towns. And about all such persons but one account can be given. They are “without Christ.” I am aware that some modern divines do not take the view which I have just stated. They tell us that all mankind have a part and interest in Christ, whether they know Him or not. They say that all men and women, however ignorant while they live, shall be taken by Christ’s mercy to heaven when they die! Such views, I firmly believe, cannot be reconciled with God’s Word. It is written, “This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.” (John xvii. 3.) It is one of the marks of the wicked, on whom God shall take vengeance at the last day, that they “know not God.” (2 Thess. i. 8.) An unknown Christ is no Saviour. What shall be the state of the heathen after death? - how shall the savage, who never heard the Gospel, be judged? - in what manner will God deal with the helplessly ignorant and uneducated? - all these are questions which we may safely let alone. We may rest assured that “the Judge of all the earth will do right.” (Gen. xviii. 25.) But we must not fly in the face of Scripture. If Bible words mean anything, to be ignorant of Christ is to be “without Christ.” (b) But this is not all. A man is “without Christ” when he has no heart-faith in Him as his Saviour. It is quite possible to know all about Christ, and yet not to put our trust in Him. There are multitudes who know every article of the Belief, and can tell you glibly that Christ was “born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried.” They learned it at school. They have it sticking fast in their memories. But they make no practical use of their knowledge. They put their trust in something which is not “Christ.” They hope to go to heaven because they are moral and well-conducted - because they say their prayers and go to Church - because they have been baptized and go to the Lord’s Table. But as to a lively faith in God’s mercy through Christ - a real, intelligent confidence in Christ’s blood and righteousness and intercession - these are things of which they know nothing at all. And of all such persons I can see but one true account. They are “without Christ.” I am aware that many do not admit the truth of what I have just said. Some tell us that all baptized people are members of Christ by virtue of their baptism. Others tell us that where there is a head- 154 HOLINESS J. C. RYLE knowledge, we have no right to question a person’s interest in Christ. To these views I have only one plain answer. The Bible forbids us to say that any man is joined to Christ until he believes. Baptism is no proof that we are joined to Christ. Simon Magus was baptized, and yet was distinctly told that he had “no part or lot in this matter.” (Acts viii. 21.) Head-knowledge is no proof that we are joined to Christ. The devils know Christ well enough, but have no portion in Him. God knows, no doubt, who are His from all eternity. But man knows nothing of anyone’s justification until he believes. The grand question is, “Do we believe?” It is written, “He that believeth not the Son shall not see life; but the wrath of God abideth on him.” “He that believeth not shall be damned.” (John iii. 36; Mark xvi. 16.) If Bible words mean anything, to be without faith is to be “without Christ.” (c) But I have yet one thing more to say. A man is “without Christ” when the Holy Spirit’s work cannot be seen in his life. Who can avoid seeing, if he uses his eyes, that myriads of professing Christians know nothing of inward conversion of heart? They will tell you that they believe the Christian religion; they go to their places of worship with tolerable regularity; they think it a proper thing to be married and buried with all the ceremonies of the Church; they would be much offended if their Christianity were doubted. But where is the Holy Ghost to be seen in their lives? What are their hearts and affections set upon? Whose is the image and superscription that stands out in their tastes, and habits, and ways? Alas, there can only be one reply! They know nothing experimentally of the renewing, sanctifying work of the Holy Ghost. They are yet dead to God. And of all such, only one account can be given. They are “without Christ.” I am well aware, again, that few will admit this. The vast majority will tell you that it is extreme, and wild, and extravagant to require so much in Christians, and to press on every one conversion. They will say that it is impossible to keep up the high standard which I have just referred to, without going out of the world; and that we may surely go to heaven without being such very great saints. To all this I can only reply, What saith the Scripture? What saith the Lord? It is written, “Except a man be born again, he cannot see the kingdom of God.” - “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” - “He that saith he abideth in Christ, ought himself also so to walk, even as He walked.” - “If any man have not the Spirit of Christ, he is none of His.” (John iii. 3; Matt. xviii. 3; 1 John ; Rom. viii. 9.) The Scripture cannot be broken. If Bible words mean anything, to be without the Spirit is to be “without Christ.” I commend the three propositions I have just laid down to your serious and prayerful consideration. Mark well what they come to. Examine them carefully on every side. In order to have a saving interest in Christ, knowledge, faith, and the grace of the Holy Ghost are absolutely needful. He that is without them is “without Christ.” How painfully ignorant are many! They know literally nothing about religion. Christ, and the Holy Ghost, and faith, and grace, and conversion, and sanctification are mere “words and names” to them. They could not explain what they mean, if it were to save their lives. And can such ignorance as this take anyone to heaven? Impossible! Without knowledge, “without Christ!” How painfully self-righteous are many! They can talk complacently about having “done their duty,” and being “kind to everybody,” and having always “kept to their Church,” and having “never been so very bad” as some - and therefore they seem to think they must go to heaven! And as to deep sense of sin and simple faith in Christ’s blood and sacrifice, these seem to have no place in their religion. Their talk is all of doing and never of believing. And will such self-righteousness as this land anyone in heaven? Never! Without faith, “without Christ!” How painfully ungodly are many! They live in the habitual neglect of God’s Sabbath, God’s Bible, God’s ordinances, and God’s sacraments. They think nothing of doing things which God has flatly forbidden. They are constantly living in ways which are directly contrary to God’s commandments. And can such ungodliness end in salvation? Impossible! Without the Holy Ghost, “without Christ!” I know well that at first sight these statements seem hard, and sharp, and rough, and severe. But after all, are they not God’s truth as revealed to us in Scripture? If truth, ought they not to be made known? If necessary to be known, ought they not to be plainly laid down? If I know anything of my own heart, I desire above all things to magnify the riches of God’s love to sinners. I long to tell all mankind what a wealth of mercy and loving-kindness there is laid up in God’s heart for all who will seek it. But I cannot find anywhere that ignorant, and unbelieving, and unconverted people have any part in Christ! If I am 155 HOLINESS J. C. RYLE wrong, I shall be thankful to anyone who will show me a more excellent way. But till I am shown it, I must stand fast on the positions I have already laid down. I dare not forsake them, lest I be found guilty of handling God’s Word deceitfully. I dare not be silent about them, lest the blood of souls be required at my hands. The man without knowledge, without faith, and without the Holy Ghost, is a man “without Christ!” II. Let me now turn to another point which I wish to consider. What is the actual condition of a man “without Christ”? This is a branch of our present subject that demands very special attention. Thankful indeed should I be if I could exhibit it in its true colours. I can easily imagine some reader saying to himself, “Well, suppose I am without Christ, where is the mighty harm? I hope God will be merciful. I am no worse than many others. I trust all will be right at last.” Listen to me, and, by God’s help, I will try to show that you are sadly deceived. “Without Christ” all will not be right, but all desperately wrong. (a) For one thing, to be without Christ is to be without God. The Apostle St. Paul told the Ephesians as much as this in plain words. He ends the famous sentence which begins, “Ye were without Christ,” by saying, “Ye were without God in the world.” And who that thinks can wonder? That man can have very low ideas of God who does not conceive Him a most pure, and holy, and glorious, and spiritual Being. That man must be very blind who does not see that human nature is corrupt, and sinful, and defiled. How then can such a worm as man draw near to God with comfort? How can he look up to Him with confidence and not feel afraid? How can he speak to Him, have dealings with Him, look forward to dwelling with Him, without dread and alarm? There must be a Mediator between God and man, and there is but One that can fill the office. That One is Christ. Who art thou that talkest of God’s mercy and God’s love separate from and independent of Christ? There is no such love and mercy recorded in Scripture. Know this day that God out of Christ is “a consuming fire.” (Heb. xii. 29.) Merciful He is, beyond all question: rich in mercy, plenteous in mercy. But His mercy is inseparably connected with the mediation of His beloved Son Jesus Christ. It must flow through Him as the appointed channel, or it cannot flow at all. It is written, “He that honoureth not the Son, honoureth not the Father which hath sent Him.” - “I am the way, the truth, and the life: No man cometh unto the Father but by Me.” (John v. 23; xiv. 6.) “Without Christ” we are without God. (b) For another thing, to be without Christ is to be without peace. Every man has a conscience within him, which must be satisfied before he can be truly happy. So long as this conscience is asleep or half dead, so long, no doubt, he gets along pretty well. But as soon as a man’s conscience wakes up, and he begins to think of past sins, and present failings, and future judgment, at once he finds out that he needs something to give him inward rest. But what can do it? Repenting, and praying, and Bible-reading, and church-going, and sacrament-receiving, and self-mortification may be tried, and tried in vain. They never yet took off the burden from anyone’s conscience. And yet peace must be had! There is only one thing can give peace to the conscience, and that is the blood of Jesus Christ sprinkled on it. A clear understanding that Christ’s death was an actual payment of our debt to God, and that the merit of that death is made over to man when he believes, is the grand secret of inward peace. It meets every craving of conscience. It answers every accusation. It calms every fear. It is written, “These things I have spoken unto you, that in Me ye might have peace.” “He is our peace.” “Being justified by faith, we have peace with God through our Lord Jesus Christ.” (John xvi. 33; Ephes. ; Rom. v. 1.) We have peace through the blood of His cross: peace like a deep mine - peace like an everflowing stream. But “without Christ” we are without peace. (e) For another thing, to be without Christ is to be without hope. Hope of some sort or other almost everyone thinks he possesses. Rarely indeed will you find a man who will boldly tell you that he has no hope at all about his soul. But how few there are that can give “a reason of the hope that is in them!” (1 Pet. iii. 15.) How few can explain it, describe it, and show its foundations! How many a hope is nothing better than a vague, empty feeling, which the day of sickness and the hour of death will prove to be utterly useless - impotent alike to comfort or to save. There is but one hope that has roots, life, strength and solidity, and that is the hope which is built on the great rock of Christ’s work and office as man’s Redeemer. “Other foundation can no man lay than that is laid, which is Jesus Christ.” (1 Cor. iii. 11.) He that buildeth on this cornerstone “shall not be confounded.” 156 HOLINESS J. C. RYLE About this hope there is reality. It will bear looking at and handling. It will meet every enquiry. Search it through and through, and you will find no flaw whatever in it. All other hopes besides this are worthless. Like summer-dried fountains, they fail man just when his need is the sorest. They are like unsound ships, which look well so long as they lie quiet in harbour, but when the winds and the waves of the ocean begin to try them, their rotten condition is discovered, and they sink beneath the waters. There is no such thing as a good hope without Christ, and “without Christ” is to have “no hope.” (Eph. .) (d) For another thing, to be without Christ is to be without heaven. In saying this I do not merely mean that there is no entrance into heaven, but that “without Christ” there could be no happiness in being there. A man without a Saviour and Redeemer could never feel at home in heaven. He would feel that he had no lawful right or title to be there: boldness and confidence and ease of heart would be impossible. Amidst pure and holy angels, under the eyes of a pure and holy God, he could not hold up his head: he would feel confounded and ashamed. It is the very essence of all true views of heaven that Christ is there. Who art thou that dreamest of a heaven in which Christ has no place? Awake to know thy folly. Know that in every description of heaven which the Bible contains, the presence of Christ is one essential feature. “In the midst of the throne,” says St, John, “stood a Lamb as it had been slain.” The very throne of heaven is called the “throne of God and of the Lamb.” - “The Lamb is the light of heaven, and the temple of it.” - The saints who dwell in heaven are to be “fed by the Lamb,” and “led to living fountains of waters.” The meeting of the saints in heaven is called, “the marriage supper of the Lamb.” (Rev. v. 6; xxii. 3; xxi. 22, 23; vii. 17; xix. 9.) A heaven without Christ would not be the heaven of the Bible. To be “without Christ” is to be without heaven. I might easily add to these things. I might tell you that to be without Christ is to be without fife, without strength, without safety, without foundation, without a friend in heaven, without righteousness. None so badly off as those that are without Christ! What the ark was to Noah, what the passover lamb was to Israel in Egypt, what the manna, the smitten rock, the brazen serpent, the pillar of cloud and fire, the scapegoat, were to the tribes in the wilderness, all this the Lord Jesus is meant to be to man’s soul. None so destitute as those that are without Christ! What the root is to the branches, what the air is to our lungs, what food and water are to our bodies, what the sun is to creation, all this and much more Christ is intended to be to us. None so helpless, none so pitiable as those that are without Christ! I grant that, if there were no such things as sickness and death - if men and women never grew old, and lived on this earth for ever - the subject of this paper would be of no importance. But you must know that sickness, death, and the grave are sad realities. If this life were all - if there were no judgment, no heaven, no hell, no eternity - it would be mere waste of time to trouble yourself with such inquiries as this tract suggests. But you have got a conscience. You know well that there is a reckoning-day beyond the grave. There is a judgment yet to come. Surely the subject of this paper is no light matter. It is not a small thing, and one that does not signify. It demands the attention of every sensible person. It lies at the very root of that all-important question, the salvation of our souls. To be “without Christ” is to be most miserable. (1) And now I ask every one who has read this paper through to examine himself and find out his own precise condition. Are you without Christ? Do not allow life to pass away without some serious thoughts and self-inquiry. You cannot always go on as you do now. A day must come when eating, and drinking, and sleeping, and dressing, and making merry, and spending money, will have an end. There will be a day when your place will be empty and you will be only spoken of as one dead and gone. And where will you be then^ if you have lived and died without thought about your soul, without God, and without Christ? Oh, remember, it is better a thousand times to be without money, and health, and friends, and company, and good cheer, than to be without Christ! (2) If you have lived without Christ hitherto, I invite you in all affection to change your course without delay. Seek the Lord Jesus while He may be found. Call upon Him while He is near. He is sitting at God’s 157 HOLINESS J. C. RYLE right hand, able to save to the uttermost everyone who comes to Him, however sinful and careless he may have been. He is sitting at God’s right hand, willing to hear the prayer of every one who feels that his past life has been all wrong, and wants to be set right. Seek Christ, seek Christ without delay. Acquaint yourself with Him. Do not be ashamed to apply to Him. Only become one of Christ’s friends this year, and you will say one day it was the happiest year that you ever had. (3) If you have become one of Christ’s friends already, I exhort you to be a thankful man. Awake to a deeper sense of the infinite mercy of having an Almighty Saviour, a title to heaven, a home that is eternal, a Friend that never dies! A few more years and all our family gatherings will be over. What a comfort to think that we have in Christ something that we can never lose! Awake to a deeper sense of the sorrowful state of those who are “without Christ.” We are often reminded of the many who are without food, or clothing, or school, or church. Let us pity them, and help them, as far as we can. But let us never forget that there are people whose state is far more pitiable. Who are they? The people “without Christ!” Have we relatives “without Christ”? Let us feel for them, pray for them, speak to the King about them, strive to recommend the Gospel to them. Let us leave no stone unturned in our efforts to bring them to Christ. Have we neighbours “without Christ”? Let us labour in every way for their souls’ salvation. The night cometh when none can work. Happy is he who lives under the abiding conviction that to be “in Christ” is peace, safety, and happiness; and that to be “without Christ” is to be on the brink of destruction. 158 HOLINESS J. C. RYLE

“In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.” - John vii. 37. 38. The text which heads this chapter contains one of those mighty sayings of Christ which deserve to be printed in letters of gold. All the stars in heaven are bright and beautiful; yet even a child can see that one star excelleth another in glory. All Scripture is given by inspiration of God; but that heart must indeed be cold and dull which does not feel that some verses are peculiarly rich and full. Of such verses this text is one. In order to see the whole force and beauty of the text, we must remember the place, the time, and the occasion when it comes in. The place, then, was Jerusalem, the metropolis of Judaism, and the stronghold of priests and scribes, of Pharisees and Sadducees. - The occasion was the Feast of Tabernacles, one of those great annual feasts when every Jew, if he could, went up to the temple, according to the law. - The time was “the last day of the feast,” when all the ceremonies were drawing to a close, when the water drawn from the fountain of Siloam, according to traditional custom, had been solemnly poured on the altar, and nothing remained for worshippers but to return home. At this critical moment, our Lord Jesus Christ “stood” forward on a prominent place, and spoke to the assembled crowds. I doubt not He read their hearts. He saw them going away with aching consciences and unsatisfied minds, having got nothing from their blind teachers the Pharisees and Sadducees, and carrying away nothing but a barren recollection of pompous forms. He saw and pitied them, and cried aloud, like a herald, “If any man thirst, let him come unto Me and drink.” - That this was all our Lord said on this memorable occasion, I take leave to doubt. I suspect it is only the key-note of His address. But this, I imagine, was the first sentence that fell from His lips: “If any man thirst, let him come unto Me.” If anyone wants living, satisfying water, let him come unto ME. Let me remind my readers, in passing, that no prophet or apostle ever took on himself to use such language as this. “Come with us,” said Moses to Hobab (Num. x. 29); “Come to the waters,” says Isaiah (Isa. ); “Behold the Lamb,” says John the Baptist (John i. 29); “Believe on the Lord Jesus Christ,” says St. Paul (Acts xvi. 31) But no one except Jesus of Nazareth ever said, “Come to ME.” That fact is very significant. He that said,”Come to Me,” knew and felt, when He said it, that He was the eternal Son of God, the promised Messiah, the Saviour of the world. There are three points in this great saying of our Lord to which I now propose to direct attention. I. You have a case supposed: “If any man thirst.” II. You have a remedy proposed: “Let him come unto Me, and drink.” III. You have a promise held out: “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living waters.” Each of these points concerns all into whose hands this paper may fall. On each of them I have somewhat to say. I. In the first place, then, you have a case supposed. Our Lord says, “If any man thirst.” Bodily thirst is notoriously the most painful sensation to which the frame of mortal man is liable. Read the story of the miserable sufferers in the black hole at Calcutta. - Ask anyone who has travelled over desert plains under a tropical sun. - Hear what any old soldier will tell you is the chief want of the wounded on a battlefield. - Remember what the crews of ships lost in mid-ocean, tossed for days in boats without water, go through. - Mark the awful words of the rich man in the parable: “Send Lazarus that he may dip the tip of his finger in water to cool my tongue: for I am tormented in this flame.” (Luke xvi. 24.) The testimony is unvarying. There is nothing so terrible and hard to bear as thirst. 159 HOLINESS J. C. RYLE But if bodily thirst is so painful, how much more painful is thirst of soul? Physical suffering is not the worst part of eternal punishment. It is a light thing, even in this world, compared to the suffering of the mind and inward man. To see the value of our souls, and find out they are in danger of eternal ruin - to feel the burden of unforgiven sin, and not to know where to turn for relief - to have a conscience sick and ill at ease, and to be ignorant of the remedy - to discover that we are dying, dying daily, and yet unprepared to meet God - to have some clear view of our own guilt and wickedness, and yet to be in utter darkness about absolution - this is the highest degree of pain - the pain which drinks up soul and spirit, and pierces joints and marrow! And this no doubt is the thirst of which our Lord is speaking. It is thirst after pardon, forgiveness, absolution, and peace with God. It is the craving of a really awakened conscience, wanting satisfaction and not knowing where to find it, walking through dry places and unable to get rest. This is the thirst which the Jews felt when Peter preached to them on the day of Penetcost. It is written that they were “pricked In their heart, and said, Men and brethren, what shall we do?” (Acts .) This is the thirst which the Philippian jailor felt, when he awoke to consciousness of his spiritual danger and felt the earthquake making the prison reel under his feet. It is written that he “came trembling, and fell down before Paul and Silas, and brought them out, saying, Sirs, what must I do to be saved?” (Acts xvi. 30.) This is the thirst which many of the greatest servants of God seem to have felt when light first broke in on their minds. Augustine seeking rest among the Manichean heretics and finding none - Luther groping after truth among monks in Erfurt Monastery - John Bunyan agonizing amidst doubts and conflicts in his Elstow cottage - George Whitefield groaning under self-imposed austerities, for want of clear teaching, when an undergraduate at Oxford - all have left on record their experience. I believe they all knew what our Lord meant when He spoke of “thirst.” And surely it is not too much to say that all of us ought to know something of this thirst, if not as much as Augustine, Luther, Bunyan, or Whitefield. Living as we do in a dying world - knowing as we do, if we will confess it, that there is a world beyond the grave, and that after death comes the judgment - feeling, as we must do in our better moments, what poor, weak, unstable, defective creatures we all are, and how unfit to meet God - conscious as we must be in our inmost heart of hearts, that on our use of time depends our place in eternity - we ought to feel and to realise something like “thirst” for a sense of peace with the living God. But alas, nothing proves so conclusively the fallen nature of man as the general, common want of spiritual appetite! For money, for power, for pleasure, for rank, for honour, for distinction - for all these the vast majority are now intensely thirsting. To lead forlorn hopes, to dig for gold, to storm a breach, to try to hew a way through thick-ribbed ice to the North Pole, for all these objects there is no lack of adventurers and volunteers. Fierce and unceasing is the competition for these corruptible crowns! But few indeed, by comparison, are those who thirst after eternal life. No wonder that the natural man is called in Scripture “dead,” and “sleeping,” and blind, and deaf. No wonder that he is said to need a second birth and a new creation. There is no surer symptom or mortification in the body than the loss of all feeling. There is no more painful sign of an unhealthy state of soul than an utter absence or spiritual thirst. Woe to that man of whom the Saviour can say, “Thou knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” (Rev. iii. 17.) But who is there among the readers of this paper that feels the burden of sin, and longs for peace with God? Who is there that really feels the words of our Prayer-book Confession: “I have erred and strayed like a lost sheep - there is no health in me - I am a miserable offender”? Who is there that enters into the fullness of our Communion Service, and can say with truth, “The remembrance of my sins is grievous, and the burden of them is intolerable”? You are the man that ought to thank God. A sense of sin, guilt, and poverty of soul, is the first stone laid by the Holy Ghost when He builds a spiritual temple. He convinces of sin. Light was the first thing called into being in the material creation. (Gen. i. 3.) Light about our own state is the first work in the new creation. Thirsting soul, I say again, you are the person who ought to thank God. The kingdom of God is near you. It is not when we begin to feel good, but when we feel bad, that we take the first step towards heaven. Who taught thee that thou wast naked? Whence came this inward light? Who opened thine eyes and made thee see and feel? Know this day that flesh and blood hath not revealed these things unto thee, but our Father which is in heaven. Universities may confer degrees, and schools may impart knowledge of all mysteries, but they cannot make men feel sin. To realise our spiritual need, and feel true spiritual thirst, is the A B C in saving Christianity. 160 HOLINESS J. C. RYLE It is a great saying of Elihu, in the book of Job - “God looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; He will deliver his soul from death, and his life shall see the light.” (Job iii. 27, 28.) Let him that knows anything of spiritual “thirst” not be ashamed. Rather let him lift up his head and begin to hope. Let him pray that God would carry on the work He has begun, and make him feel more. II. I pass from the case supposed to the remedy proposed. “If any man thirst,” says our blessed Lord Jesus Christ, “let him come unto Me, and drink.” There is a grand simplicity about this little sentence which cannot be too much admired. There is not a word in it of which the literal meaning is not plain to a child. Yet, simple as it appears, it is rich in spiritual meaning. Like the Koh-i-noor diamond, which you may carry between finger and thumb, it is of unspeakable value. It solves that mighty problem which all the philosophers of Greece and Rome could never solve - “How can man have peace with God? “Place it in your memory side by side with six other golden sayings of your Lord. “I am the Bread of life: he that cometh unto me shall never hunger; and he that believeth on me shall never thirst.” - “I am the Light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” - “I am the Door: by me if any man enter in, he shall be saved.” - “I am the Way, the Truth, and the Life: no man cometh unto the Father but by me.” - “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” - ” Him that cometh to me I will in no wise cast out.” - Add to these six texts the one before you to-day. Get the whole seven by heart. Rivet them down in your mind, and never let them go. When your feet touch the cold river, on the bed of sickness and in the hour of death, you will find these seven texts above all price. (John vi. 35; viii. 12; x. 9; xiv. 6; Matt. xi. 28; John vi. 37.) For what is the sum and substance of these simple words? It is this. Christ is that Fountain of living water which God has graciously provided for thirsting souls. From Him, as out of the rock smitten by Moses, there flows an abundant stream for all who travel through the wilderness of this world. In Him, as our Redeemer and Substitute, crucified for our sins and raised again for our justification, there is an endless supply of all that men can need - pardon, absolution, mercy, grace, peace, rest, relief, comfort, and hope. This rich provision Christ has bought for us at the price of His own precious blood. To open this wondrous fountain He suffered for sin, the just for the unjust, and bore our sins in His own body on the tree. He was made sin for us, who knew no sin, that we might be made the righteousness of God in Him. (1 Peter ; iii. 18; 2 Cor. v. 21.) And now He is sealed and appointed to be the Reliever of all who are labouring and heavy laden, and the Giver of living water to all who thirst. It is His office to receive sinners. It is His pleasure to give them pardon, life, and peace. And the words of the text are a proclamation He makes to all mankind - “If any man thirst, let him come unto Me, and drink.” The efficacy of a medicine depends in great measure on the manner in which it is used. The best prescription of the best physician is useless if we refuse to follow the directions which accompany it. Suffer the word of exhortation, while I offer some caution and advice about the Fountain of living water. (a) He that thirsts and wants relief must come to Christ Himself. He must not be content with coming to His Church and His ordinances, or to the assemblies of His people for prayer and praise. He must not stop short even at His holy table, or rest satisfied with privately opening his heart to His ordained ministers. Oh, no! he that is content with only drinking these waters “shall thirst again.” (John iv. 13.) He must go higher, further, much further than this. He must have personal dealings with Christ Himself: all else in religion is worthless without Him. The King’s palace, the attendant servants, the richly furnished banqueting house, the very banquet itself - all are nothing unless we speak with the King. His hand alone can take the burden off our backs and make us feel free. The hand of man may take the stone from the grave and show the dead; but none but Jesus can say to the dead, “Come forth and live.” (John xi. 41- 43.) We must deal directly with Christ. (b) Again: he that thirsts and wants relief from Christ must actually come to Him. It is not enough to wish, and talk, and mean, and intend, and resolve, and hope. Hell, that awful reality, is truly said to be paved with good intentions. Thousands are yearly lost in this fashion, and perish miserably just outside the harbour. Meaning and intending they live; meaning and intending they die. Oh, no! we must “arise and come!” If the prodigal son had been content with saying, “How many hired servants of my father have bread enough and to spare, and I perish with hunger! I hope some day to return home,” he might have remained for ever among the swine. It was when he arose and came to his father that his father ran 161 HOLINESS J. C. RYLE to meet him, and said, “Bring forth the best robe and put it on him. - Let us eat and be merry.” (Luke xv. 20-23.) Like him, we must not only “come to ourselves” and think, but we must actually come to the High Priest, to Christ. We must come to the Physician. (c) Once again: he that thirsts and wants to come to Christ must remember that simple faith is the one thing required. By all means let him come with a penitent, broken and contrite heart; but let him not dream of resting on that for acceptance. Faith is the only hand that can carry the living water to our lips. Faith is the hinge on which all turns in the matter of our justification. It is written again and again that “whosoever believeth shall not perish, but have eternal life.” (John iii. 15, 16.) “To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” (Rom. iv. 5.) Happy is he that can lay hold on the principle laid down in that matchless hymn - Just as I am! without one plea But that Thy blood was shed for me, And that Thou bidst me come to Thee - O Lamb of God, I come! How simple this remedy for thirst appears! But oh, how hard it is to persuade some persons to receive it! Tell them to do some great thing, to mortify their bodies, to go on pilgrimage, to give all their goods to feed the poor, and so to merit salvation, and they will try to do as they are bid. Tell them to throw overboard all idea of merit, working, or doing, and to come to Christ as empty sinners, with nothing in their hands, and, like Naaman, they are ready to turn away in disdain. (2 Kings v. 12.) Human nature is always the same in every age. There are still some people just like the Jews, and some like the Greeks. To the Jews Christ crucified is still a stumbling-block, and to the Greeks foolishness. Their succession, at any rate, has never ceased! Never did our Lord say a truer word than that which He spoke to the proud scribes in the Sanhedrim - “ye will not come unto Me that ye might have life.” (John v. 40.) But, simple as this remedy for thirst appears, it is the only cure for man’s spiritual disease, and the only bridge from earth to heaven. Kings and their subjects, preachers and hearers, masters and servants, high and low, rich and poor, learned and unlearned, all must alike drink of this water of life, and drink in the same way. For eighteen centuries men have laboured to find some other medicine for weary consciences; but they have laboured in vain. Thousands, after blistering their hands, and growing grey in hewing out “broken cisterns which can hold no water” (Jer. ), have been obliged to come back at last to the old Fountain, and have confessed in their latest moments that here, in Christ alone, is true peace. And simple as the old remedy for thirst may appear, it is the root of the inward life of all God’s greatest servants in all ages. What have the saints and martyrs been in every era of Church history, but men who came to Christ daily by faith, and found “His flesh meat indeed and His blood drink indeed?” (John vi. 55.) What have they all been but men who lived the life of faith in the Son of God, and drank daily out of the fulness there is in Him? (Gal. .) Here, at all events, the truest and best Christians, who have made a mark on the world, have been of one mind. Holy Fathers and Reformers, holy Anglican divines and Puritans, holy Episcopalians and Nonconformists, have all in their best moments borne uniform testimony to the value of the Fountain of life. Separated and contentious as they may sometimes have been in their lives, in their deaths they have not been divided. In their last struggle with the king of terrors they have simply clung to the cross of Christ, and gloried in nothing but the “precious blood,” and the Fountain open for all sin and uncleanness. How thankful we ought to be that we live in a land where the great remedy for spiritual thirst is known - in a land of open Bibles, preached Gospel, and abundant means of grace - in a land where the efficacy of Christ’s sacrifice is still proclaimed, with more or less fulness, in 20,000 pulpits every Sunday! We do not realise the value of our privileges. The very familiarity of the manna makes us think of it just as Israel loathed “the light bread” in the wilderness. (Num. xxi. 5.) But turn to the pages of a heathen philosopher like the incomparable Plato, and see how he groped after light like one blindfolded, and wearied himself to find the door. The humblest peasant who grasps the four “comfortable words” of our beautiful Communion Service in the Prayer-book knows more of the way of peace with God than the Athenian sage. - Turn to the accounts which trustworthy travellers and missionaries give of the state of the heathen who have never heard the Gospel. Read of the human sacrifices in Africa, and the ghastly, self-imposed tortures of the devotees of Hindostan, and remember they are all the result of an unquenched “thirst” and a blind and unsatisfied desire to get near to God. And then learn to be thankful that your lot is cast in a land like your own. Alas, I fear God has a controversy with us for our unthankfulness! Cold indeed, and dead, must 162 HOLINESS J. C. RYLE that heart be which can study the condition of Africa, China, and Hindostan, and not thank God that he lives in Christian England. III. I turn, in the last place, to the promise held out to all who come to Christ. “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.” The subject of Scripture promises is a vast and most interesting one. I doubt whether it receives the attention which it deserves in the present day. “Clarke’s Scripture Promises” is an old book which is far less studied now, I suspect, than it was in the days of our fathers. Few Christians realize the number, and length, and breadth, and depth, and height, and variety of the precious “shalls” and “wills” laid up in the Bible for the special benefit and encouragement of all who will use them. Yet promise lies at the bottom of nearly all the transactions of man with man in the affairs of this life. The vast majority of Adam’s children in every civilized country are acting every day on the faith of promises. The labourer on the land works hard from Monday morning to Saturday night, because he believes that at the end of the week he shall receive his promised wages. The soldier enlists in the army, and the sailor enters his name on the ship’s books in the navy, in the full confidence that those under whom they serve will at some future time give them their promised pay. The humblest maid-servant in a family works on from day to day at her appointed duties, in the belief that her mistress will give her the promised wages. In the business of great cities, among merchants, and bankers, and tradesmen, nothing could be done without incessant faith in promises. Every man of sense knows that cheques and bills, and promissory notes, are the only means by which the immense majority of mercantile affairs can possibly be carried on. Men of business are compelled to act by faith and not by sight. They believe promises, and expect to be believed themselves. In fact, promises, and faith in promises, and actions springing from faith in promises, are the back-bone of nine-tenths of all the dealings of man with his fellow-men throughout Christendom. Now promises, in like manner, in the religion of the Bible, are one grand means by which God is pleased to approach the soul of man. The careful student of Scripture cannot fail to observe that God is continually holding out inducements to man to listen to Him, obey Him, and serve Him, and undertaking to do great things, if man will only attend and believe. In short, as St. Peter says, “There are given to us exceeding great and precious promises.” (2 Pet. i. 4.) He who has mercifully caused all Holy Scripture to be written for our learning has shown His perfect knowledge of human nature, by spreading over the Book a perfect wealth of promises, suitable to every kind of experience and every condition of life. He seems to say, “Would you know what I undertake to do for you? Do you want to hear my terms? “ - “Take up the Bible and read.” But there is one grand difference between the promises of Adam’s children and the promises of God, which ought never to be forgotten. The promises of man are not sure to be fulfilled. With the best wishes and intentions, he cannot always keep his word. Disease and death may step in like an armed man, and take away from this world him that promises. War, or pestilence, or famine, or failure of crops, or hurricanes, may strip him of his property, and make it impossible for him to fulfil his engagements. The promises of God, on the contrary, are certain to be kept. He is Almighty: nothing can prevent His doing what He has said. He never changes: He is always “of one mind”: and with Him there is “no variableness or shadow of turning.” (Job xxiii. 13; .) He will always keep His word. There is one thing which, as a little girl once told her teacher, to her surprise, God cannot do: “It is impossible for God to lie.” (Heb. vi. 18.) The most unlikely and improbable things, when God has once said He will do them, have always come to pass. The destruction of the old world by a flood, and the preservation of Noah in the ark, the birth of Isaac, the deliverance of Israel from Egypt, the raising of David to the throne of Saul, the miraculous birth of Christ, the resurrection of Christ, the scattering of the Jews all over the earth, and their continued preservation as a distinct people - who could imagine events more unlikely and improbable than these? Yet God said they should be, and in due time they all came to pass. In truth, with God it is just as easy to do a thing as to say it. Whatever He promises, He is certain to perform. Concerning the variety and riches of Scripture promises, far more might be said than it is possible to say in a short paper like this. Their name is legion. The subject is almost inexhaustible. There is hardly a step in man’s life, from childhood to old age, hardly any position in which man can be placed, for which the Bible has not held out encouragement to everyone who desires to do right in the sight of God. There are “shalls” and “wills” in God’s treasury for every condition. About God’s infinite mercy and compassion - about His readiness to receive all who repent and believe - about His willingness to forgive, pardon, and 163 HOLINESS J. C. RYLE absolve the chief of sinners - about His power to change hearts and alter our corrupt nature - about the encouragements to pray, and hear the Gospel, and draw near to the throne of grace - about strength for duty, comfort in trouble, guidance in perplexity, help in sickness, c onsolation in death, support under bereavement, happiness beyond the grave, reward in glory - about all these things there is an abundant supply of promises in the Word. No one can form an idea of its abundance unless he carefully searches the Scriptures, keeping the subject steadily in view. If anyone doubts it, I can only say, “Come and see.” Like the Queen of Sheba at Solomon’s Court, you will soon say, “The half was not told me.” (1 Kings x. 7.) The promise of our Lord Jesus Christ which heads this paper is somewhat peculiar. It is singularly rich in encouragement to all who feel spiritual thirst, and come to Him for relief, and therefore it deserves peculiar attention. Most of our Lord’s promises refer specially to the benefit of the person to whom they are addressed. The promise before us takes a far wider range: it seems to refer to many others beside those to whom He spoke. For what says He? - “He that believeth on Me, as the Scripture hath said” (and everywhere teaches), “out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive.” Figurative undoubtedly are these words - figurative, like the earlier words of the sentence - figurative, like “thirst” and “drinking.” But all the figures of Scripture contain great truth; and what the figure before us was meant to convey I will now try to show. (1) For one thing, then, I believe our Lord meant that he who comes to Him by faith shall receive an abundant supply of everything that he can desire for the relief of his own soul’s wants. The Spirit shall convey to him such an abiding sense of pardon, peace and hope, that it shall be in his inward man like a well-spring, never dry. He shall feel so satisfied with “the things of Christ,” which the Spirit shall show him (John xvi. 15), that he shall rest from spiritual anxiety about death, judgment, and eternity. He may have his seasons of darkness and doubt, through his own infirmities or the temptations of the devil. But, speaking generally, w hen he has once come to Christ by faith, he shall find in his heart of hearts an unfailing fountain of consolation. This, let us understand, is the first thing which the promise before us contains. “Only come to Me, poor anxious soul,” our Lord seems to say - “Only come to Me, and thy spiritual anxiety shall be relieved. I will place in thy heart, by the power of the Holy Spirit, such a sense of pardon and peace, through My atonement and intercession, that thou shalt never completely thirst again. Thou mayest have thy doubts, and fears, and conflicts, while thou art in the body. But once having come to Me, and taken Me for thy Saviour, thou shalt never feel thyself entirely hopeless. The condition of thine inward man shall be so thoroughly changed that thou shalt feel as if there were within thee an ever- flowing spring of water.” What shall we say to these things? I declare my own belief that whenever a man or woman really comes to Christ by faith, he finds this promise fulfilled. He may possibly be weak in grace, and have many misgivings about his own condition. He may possibly not dare to say that he is converted, justified, sanctified, and meet for the inheritance of the saints in light. But, for all that, I am bold to say, the humblest and feeblest believer in Christ has got something within him which he would not part with, though he may not yet fully understand it. And what is that “something”? It is just that “river of living water” which begins to run in the heart of every child of Adam as soon as he comes to Christ and drinks. In this sense I believe this wonderful promise of Christ is always fulfilled. (2) But is this all that is contained in the promise which heads this paper? By no means. There yet remains much behind. There is more to follow. I believe our Lord meant us to understand that he who comes to Him by faith shall not only have an abundant supply of everything which he needs for his own soul, but shall also become a source of blessing to the souls of others. The Spirit who dwells in him shall make him a fountain of good to his fellow-men, so that at the last day there shall be found to have flowed from him “rivers of living water.” This is a most important part of our Lord’s promise, and opens up a subject which is seldom realized and grasped by many Christians. But it is one of deep interest, and deserves far more attention than it receives. I believe it to be a truth of God. I believe that just as “no man liveth unto himself” (Rom. xiv. 7), so also no man is converted only for himself; and that the conversion of one man or woman always leads on, in God’s wonderful providence, to the conversion of others. I do not say for a moment that all believers know it. I think it far more likely that many live and die in the faith, who are not aware that they have done good to any soul. But I believe the resurrection morning and the judgment day, when the secret history of all Christians is revealed, will prove that the full meaning of the promise before us has never failed. I doubt if there will be a believer who will not have been to some one or other a “river of 164 HOLINESS J. C. RYLE living water” - a channel through whom the Spirit has conveyed saving grace. Even the penitent thief, short as his time was after he repented, has been a source of blessing to thousands of souls! (a) Some believers are “rivers of living water” while they live. Their words, their conversation, their preaching, their teaching, are all means by which the water of life has flowed into the hearts of their fellow-men. Such, for example, were the Apostles, who wrote no Epistles, and only preached the Word. Such were Luther, and Whitefield, and Wesley, and Berridge, and Rowlands, and thousands of others, of whom I cannot now speak particularly. (b) Some believers are “rivers of living water” when they die. Their courage in facing the king of terrors, their boldness in the most painful sufferings, their unswerving faithfulness to Christ’s truth even at the stake, their manifest peace on the edge of the grave - all this has set thousands thinking, and led hundreds to repent and believe. Such, for example, were the primitive martyrs whom the Roman Emperors persecuted. Such were John Huss, and Jerome of Prague. Such were Cranmer, Ridley, Latimer, Hooper, and the noble army of Marian martyrs. The work that they did at their deaths, like Samson, was far greater than the work done in their lives. (c) Some believers are “rivers of living water” long after they die. They do good by their books and writings in every part of the world, long after the hands which held the pen are mouldering in the dust. Such men were Bunyan, and Baxter, and Owen, and George Herbert, and Robert M’Cheyne. These blessed servants of God do more good probably by their books at this moment, than they did by their tongues when they were alive. “Being dead they yet speak.” (Heb. xi. 4.) (d) Finally, there are some believers who are “rivers of living water” by the beauty of their daily conduct and behaviour. There are many quiet, gentle, consistent Christians who make no show and no noise in the world, and yet insensibly exercise a deep influence for good on all around them. They “win without the Word.” (1 Peter iii. 1.) Their love, their kindness, their sweet temper, their patience, their unselfishness, tell silently on a wide circle, and sow seeds of thought and self-inquiry in many minds. It was a fine testimony of an old lady who died in great peace, saying that under God she owed her salvation to Mr. Whiteneld: - “It was not any sermon that he preached; it was not anything that he ever said to me. It was the beautiful consistency and kindness of his daily life, in the house where he was staying, when I was a little girl. I said to myself, if I ever have any religion, Mr. Whitefield’s God shall be my God.” Let us all lay hold on this view of our Lord’s promise, and never forget it. Think not for a moment that your own soul is the only soul that will be saved if you come to Christ by faith and follow Him. Think of the blessedness of being a “river of living water” to others. Who can tell that you may not be the means of bringing many others to Christ? Live, and act, and speak, and pray, and work, keeping this continually in view. I knew a family, consisting of a father, mother, and ten children, in which true religion began with one of the daughters; and when it began she stood alone, and all the rest of the family were in the world. And yet, before she died, she saw both her parents and all her brothers and sisters converted to God, and all this, humanly speaking, began from her influence! Surely, in the face of this, we need not doubt that a believer may be to others a “river of living water.” Conversions may not be in your time, and you may die without seeing them. But never doubt that conversion generally leads to conversions, and that few go to heaven alone. When Grimshaw, of Haworth, the apostle of the north, died, he left his son graceless and godless. Afterwards the son was converted, never having forgotten his father’s advice and example. And his last words were, “What will my old father say when he sees me in heaven?” Let us take courage and hope on, believing Christ’s promise. (1) And now, before I close this paper, let me ask you a plain question. Do you know anything of spiritual thirst? Have you ever felt anything of genuine deep concern about your soul? - I fear that many know nothing about it. I have learned, by the painful experience of the third of a century, that people may go on for years attending God’s house and yet never feel their sins, or desire to be saved. The cares of this world, the love of pleasure, the “lust of other things” choke the good seed every Sunday, and make it unfruitful. They come to church with hearts as cold as the stone pavement on which they walk. They go away as thoughtless and unmoved as the old marble busts which look down on them from the monuments on the walls. Well, it may be so; but I do not despair of anyone, so long as he is alive. That grand old bell in St. Paul’s Cathedral, London, which has struck the Hours for so many years, is seldom heard by many during the business hours of the day. The roar and din of traffic in the streets have a strange power to deaden its sound, and prevent men hearing it. But when the daily work is over, and desks are locked, and doors are closed, and books are put away, and quiet reigns in the great city, the 165 HOLINESS J. C. RYLE case is altered. As the old bell at night strikes eleven, and twelve, and one, and two, and three, thousands hear it who never heard it during the day. And so I hope it will be with many an one in the matter of his soul. Now, in the plenitude of health and strength, in the hurry and whirl of business, I fear the voice of your conscience is often stifled, and you cannot hear it. But the day may come when the great bell of conscience will make itself heard, whether you like it or not. The time may come when, laid aside in quietness, and obliged by illness to sit still, you may be forced to look within, and consider your soul’s concerns. And then, when the great bell of awakened conscience is sounding in your ears, I trust that many a man who reads this paper may hear the voice of God and repent, may learn to thirst, and learn to come to Christ for relief. Yes, I pray God you may be taught to feel before it be too late! (2) But do you feel anything at this very moment? Is your conscience awake and working? Are you sensible of spiritual thirst, and longing for relief? Then hear the invitation which I bring you in my Master’s name this day: - “If any man,” no matter who he may be - if any man, high or low, rich or poor, learned or unlearned - “if any man thirst, let him come to Christ and drink.” Hear and accept that invitation without delay. Wait for nothing. Wait for nobody. Who can tell that you may not wait for “a convenient season” till it be too late? The hand of a living Redeemer is now held out from heaven; but it may be withdrawn. The Fountain is open now; but it may soon be closed for ever. “If any man thirst, let him come and drink” without delay. Though you have been a great sinner, and have resisted warnings, counsel, and sermons, yet come. - Though you have sinned against light and knowledge, against a father’s advice, and a mother’s tears, though you have lived for years without a Sabbath, and without prayer, yet come. - Say not that you know not how to come, that you do not understand what it is to believe, that you must wait for more light. Will a tired man say that he is too tired to lie down? or a drowning man, that he knows not how to lay hold on the hand stretched out to help him? or the shipwrecked sailor, with a life-boat alongside the stranded hulk, that he knows not how to jump in? Oh, cast away these vain excuses! Arise, and come! The door is not shut. The fountain is not yet closed. The Lord Jesus invites you. It is enough that you feel thirsting, and desire to be saved. Come: come to Christ without delay. Who ever came to the fountain for sin and found it dry? Who ever went unsatisfied away? (3) But have you come to Christ already, and found relief? Then come nearer, nearer still. The closer your communion with Christ, the more comfort you will feel. The more you daily live by the side of the Fountain, the more you shall feel in yourself “a well of water springing up into everlasting life.” (John iv. 14.) You shall not only be blessed yourself, but be a source of blessing to others. In this evil world you may not perhaps feel all the sensible comfort you could desire. But remember you cannot have two heavens. Perfect happiness is yet to come. The devil is not yet bound. There is “a good time coming” for all who feel their sins and come to Christ, and commit their thirsting souls to His keeping. When He comes again they will be completely satisfied. They will remember all the way by which they were led, and see the need-be of everything that befell them. Above all, they will wonder that they could ever live so long without Christ, and hesitate about coming to Him. There is a pass in Scotland called Glencroe, which supplies a beautiful illustration of what heaven will be to the souls who come to Christ. The road through Glencroe carries the traveller up a long and steep ascent, with many a little turn and winding in its course. But when the top of the pass is reached, a stone is seen by the wayside with these simple words inscribed upon it: - “Rest, and be thankful.” Those words describe the feelings with which every thirsting one who comes to Christ will enter heaven. The summit of the narrow way will at length be ours. We shall cease from our weary journeyings, and sit down in the kingdom of God. We shall look back on all the way of our lives with thankfulness, and see the perfect wisdom of every step in the steep ascent by which we were led. We shall forget the toil of the upward journey in the glorious rest. Here, in this world, our sense of rest in Christ at best is feeble and partial: we hardly seem at times to taste fully “the living water.” But when that which is perfect is come, then that which is imperfect shall be done away. “When we awake up after His likeness we shall be satisfied.” (Psalm xvii. 15.) We shall drink out of the river of His pleasures and thirst no more. NOTE: There is a passage in an old writer which throws so much light on some points mentioned in this paper, that I make no excuse for giving it to the reader in its entirety. It comes from a work which is little known and less read. It has done me good, and I think it may do good to others. “When a man is awakened, and brought to that that all must be brought to, or to worse, ‘What shall I do to be saved?’ (Acts xvi. 30, 31), we have the apostolic answer to it: ‘Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.’ This answer is so old that with many it seems out of date. But it is 166 HOLINESS J. C. RYLE still and will ever be fresh, and new, and savoury, and the only resolution of this grand case of conscience, as long as conscience and the world lasts. No wit or art of man will ever find a crack or flaw in it, or devise another or a better answer; nor can any but this alone heal rightly the wound of an awakened conscience. “Let us set this man to seek resolution and relief in this case of some masters in our Israel. According to their principles they must say to him, ‘Repent, and mourn for your known sins, and leave them and loath them; and God will have mercy on you.’ ‘Alas!’ (saith the poor man), ‘my heart is hard, and I cannot repent aright: yea, I find my heart more hard and vile than when I was secure in sin.’ If you speak to this man of qualifications for Christ, he knows nothing of them; if of sincere obedience, his answer is native and ready: ‘Obedience is the work of a living man, and sincerity is only in a renewed soul.’ Sincere obedience is, therefore, as impossible to a dead unrenewed sinner as perfect obedience is. Why should not the right answer be given to the awakened sinner: ‘Believe on the Lord Jesus Christ, and you shall be saved’? Tell him what Christ is, what He hath done and suffered to obtain eternal redemption for sinners, and that according to the will of God and His Father. Give him a plain downright narrative of the Gospel salvation wrought out by the Son of God; tell him the history and mystery of the Gospel plainly. It may be the Holy Ghost will work faith thereby, as He did m those first fruits of the Gentiles. (Acts x. 44.) “If he ask, What warrant he hath to believe on Jesus Christ? tell him that he hath utter indispensable necessity for it; for without believing on Him, he must perish eternally. Tell him that he hath God’s gracious offer of Christ and all His redemption; with a promise, that upon accepting the offer by faith, Christ and salvation with Him is his. Tell him that he hath God’s express commandment (1 John iii. 23) to believe on Christ’s name; and that he should make conscience of obeying it, as well as any command in the moral law. Tell him of Christ’s ability and good-will to save; that no man was ever rejected by Him that cast himself upon Him; that desperate cases are the glorious triumphs of His art of saving. Tell him that there is no midst (or medium) between faith and unbelief; that there is no excuse for neglecting the one and continuing in the other; that believing on the Lord Jesus for salvation is more pleasing to God than all obedience to His law; and that unbelief is the most provoking to God, and the most damning to man, of all sins. Against the greatness of his sins, the curse of the law, and the severity of God as Judge, there is no relief to be held forth to him, but the free and boundless grace of God in the merit of Christ’s satisfaction by the sacrifice of Himself. “If he should say, What is it to believe on Jesus Christ? As to this, I find no such question in the Word; but that all did some way understand the notion of it: the Jews that did not believe on Him (John vi. 28-30); the chief priests and Pharisees (John vii. 48); the blind man. (John ix. 35.) When Christ asked him, Believest thou on the Son of God? he answered, Who is He, Lord, that I may believe on Him? Immediately, when Christ had told him (verse 37), he saith not, What is it to believe on Him? but, Lord, I believe; and worshipped Him: and so both professed and acted faith in Him. So the father of the lunatic (Mark ix. 23, 24) and the eunuch (Acts viii. 37), they all, both Christ’s enemies and His disciples, knew that faith in Him was a believing that the Man Jesus of Nazareth was the Son of God, the Messiah, and Saviour of the world, so as to receive and look for salvation in His name. (Acts iv. 12.) This was the common report, published by Christ and His apostles and disciples, and known by all that heard it. “If he yet ask, What he is to believe? you tell him, that he is not called to believe that he is in Christ, and that his sins are pardoned, and he a justified man; but that he is to believe God’s record concerning Christ, (1 John v. 10-12.) And this record is, that God giveth (that is, offereth) to us eternal Life in His Son Jesus Christ; and that all that with the heart believe this report, and rest their souls on these glad tidings, shall be saved. (Rom. x. 9-11.) And thus he is to believe, that he may be justified. (Gal. .) “If he still say that this believing is hard, this is a good doubt, but easily resolved. It bespeaks a man deeply humbled. Anybody may see his own impotence to obey the law of God fully; but few find the difficulty of believing. For his relief and resolution ask him, What it is he finds makes believing difficult to him? Is it unwillingness to be justified and saved? Is it unwillingness to be so saved by Jesus Christ, to the praise of God’s grace in Him, and to the voiding of all boasting in himself? This he will surely deny. Is it a distrust of the truth of the Gospel record? This he dare not own. Is it a doubt of Christ’s ability or good- will to save? This is to contradict the testimony of God in the Gospel. Is it because he doubts of an interest in Christ and His redemption? You tell him that believing on Christ makes up the interest in Him. “If he say that he cannot believe on Jesus Christ because of the difficulty of the acting this faith, and that a Divine power is needful to draw it forth, which he finds not, you must tell him that believing in Jesus 167 HOLINESS J. C. RYLE Christ is no work, but a resting on Jesus Christ. You must tell him that this pretence is as unreasonable as if a man, wearied with a journey and not able to go one step further, should argue, ‘I am so tired, that I am not able to lie down,’ when indeed he can neither stand nor go. The poor wearied sinner can never believe on Jesus Christ till he finds he can do nothing for himself; and in his first believing doth always apply himself to Christ for salvation, as a man hopeless and helpless in himself. And by such reasonings with him from the Gospel, the Lord will (as He hath often done) convey faith, and joy and peace by believing.” - Robert Traill’s works, 1696. Vol. I, 266-269. 168 HOLINESS J. C. RYLE

“Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.” Ephesians iii. 8. If we heard that sentence read for the first time, I think we should all feel it was a very remarkable one, even though we did not know by whom it was written. It is remarkable on account of the bold and striking figures of speech which it contains. “Less than the least of all saints;” - “Unsearchable riches of Christ;” - these are indeed “thoughts that breathe and words that burn.” But the sentence is doubly remarkable when we consider the man who wrote it. The writer was none other than the great Apostle of the Gentiles, St. Paul - the leader of that noble little Jewish army which went forth from Palestine nineteen centuries ago, and turned the world upside down - that good soldier of Christ who left a deeper mark on mankind than any born of woman, except his sinless Master - a mark which abides to this very day. Surely such a sentence from the pen of such a man demands peculiar attention. Let us fix our eyes steadily on this text, and notice in it three things: - I. First, what St. Paul says of himself. He says, “I am less than the least of all saints.” II. Secondly, what St. Paul says of his ministerial office. He says, “Grace is given unto me to preach.” III. Thirdly, what St. Paul says of the great subject of his preaching. He calls it “the unsearchable riches of Christ.” I trust that a few words on each of these three points may help to fasten down the whole text in memories, consciences, hearts, and minds. I. In the first place, let us notice what St. Paul says of himself. The language he uses is singularly strong. The founder of famous Churches, the writer of fourteen inspired epistles, the man who was “not behind the very chiefest apostles,” “in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft,” - the man who “spent and was spent” for souls, and “counted all things but loss for Christ,” - the man who could truly say, “To me to Eve is Christ, and to die is gain,” - what do we find him saying of himself? He employs an emphatic comparative and superlative. He says, “I am less than the least of all saints.” What a poor creature is the least saint! Yet St. Paul says, “I am less than that man.” Such language as this, I suspect, is almost unintelligible to many who profess and call themselves Christians. Ignorant alike of the Bible and their own hearts, they cannot understand what a saint means when he speaks so humbly of himself and his attainments. “It is a mere fashion of speaking,” they will tell you; “it can only mean what St. Paul used to be, when he was a novice, and first began to serve Christ.” So true it is that “the natural man receiveth not the things of the Spirit of God.” (1 Cor. .) The prayers, the praises, the conflicts, the fears, the hopes, the joys, the sorrows of the true Christian, the whole experience of the seventh of Romans - all, all are “foolishness” to the man of the world. Just as the blind man is no judge of a Reynolds, or a Gainsborough, and the deaf cannot appreciate Handel’s Messiah, so the unconverted man cannot fully understand an apostle’s lowly estimate of himself. But we may rest assured that what St. Paul wrote with his pen, he testily felt in his heart. The language of our text does not stand alone. It is even exceeded in other places. To the Philippians he says, “I have not attained, nor am I already perfect: I follow after.” To the Corinthians he says, “I am the least of the apostles, which am not meet to be called an apostle.” To Timothy he says, “I am chief of sinners.” To the Romans he cries, “Wretched man that I am I who shall deliver me from the body of this death?” (Phil. iii. 12; 1 Cor. xv. 9; 1 Tim. i. 15; Rom. vii. 24.) The plain truth is that St. Paul saw in his own heart of hearts far more defects and infirmities than he saw in anyone else. The eyes of his understanding were so fully opened by the Holy Spirit of God that he detected a hundred things wrong in himself which the dull eyes of other men never observed at all. In short, possessing great spiritual light, he had great insight into his own natural corruption, and was clothed from head to foot with humility, (1 Peter v. 5.) 169 HOLINESS J. C. RYLE Now let us clearly understand that humility like St. Paul’s was not a peculiar characteristic of the great apostle of the Gentiles. On the contrary, it is one leading mark of all the most eminent saints of God in every age. The more real grace men have in their hearts, the deeper is their sense of sin. The more light the Holy Ghost pours into their souls, the more do they discern their own infirmities, defilements, and darkness. The dead soul feels and sees nothing; with life comes clear vision, a tender conscience and spiritual sensibility. Observe what lowly expressions Abraham, and Jacob, and Job, and David, and John the Baptist, used about themselves. Study the biographies of modern saints like Bradford, and Hooker, and George Herbert, and Beveridge, and Baxter, and McCheyne. Mark how one common feature of character belongs to them all - a very deep sense of sin. Superficial and shallow professors in the warmth of their first love may talk, if they will, of perfection. The great saints, in every era of Church history, from St. Paul down to this day, have always been “clothed with humility.” He that desires to be saved, among the readers of this paper, let him know this day that the first steps towards heaven are a deep sense of sin and a lowly estimate of ourselves. Let him cast away that weak and silly tradition that the beginning of religion is to feel ourselves “good” Let him rather grasp that grand Scriptural principle, that we must begin by feeling “bad”; and that until we really feel “bad” we know nothing of true goodness or saving Christianity. Happy is he who has learned to draw near to God with the prayer of the publican, “God be merciful to me a sinner.” (Luke xviii. 13.) Let us all seek humility. No grace suits man so well What are we that we should be proud? Of all creatures born into the world, none is so dependent as the child of Adam. Physically looked at, what body requires such care and attention, and is such a daily debtor to half creation for food and clothing, as the body of man? Mentally looked at, how little do the wisest men know (and they are but few), and how ignorant the vast majority of mankind are, and what misery do they create by their own folly! “We are but of yesterday,” says the book of Job, “and know nothing.” (Job viii. 9.) Surely there is no created being on earth or in heaven that ought to be so humble as man. Let us seek humility. There is no grace which so befits an English churchman. Our matchless Prayer-book, from first to last, puts the humblest language into the mouths of all who use it. The sentences at the beginning of morning and evening prayer, the General Confession, the Litany, the Communion Service - all, all are replete with lowly-minded and self-abasing expressions. All, with one harmonious voice, supply Church of England worshippers with clear teaching about our right position in the sight of God. Let us all seek more humility, if we know anything of it now. The more we have of it, the more Christlike we shall be. It is written of our blessed Master (though in Him there was no sin) that “being in the form of God He thought it not robbery to be equal with God: but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross.” (Phil. .) And let us remember the words which precede that passage “Let this mind be in you which was also in Christ Jesus.” Depend on it, the nearer men draw to heaven, the more humble do they become. In the hour of death, with one foot in the grave, with something of the light of heaven shining down upon them, hundreds of great saints and Church dignitaries - such men as Selden, Bishop Butler, Archbishop Longley - have left on record their confession, that never till that hour did they see their sins so clearly and feel so deeply their debt to mercy and grace. Heaven alone, I suppose, will fully teach us how humble we ought to be. Then only, when we stand within the veil, and look back on all the way of life by which we were led, then only shall we completely understand the ‘need and beauty of humility. Strong language like St. Paul’s will not appear to us too strong in that day. No: indeed! We shall cast our crowns before the throne, and realize what a great divine meant when he said, “The anthem in heaven will be, What hath God wrought.” II. In the second place, let us notice what St. Paul says of his ministerial office. There is a grand simplicity in the Apostle’s words about this subject. He says, “Grace is given unto me that I should preach.” The meaning of the sentence is plain: “To me is granted the privilege of being a messenger of good news. I have been commissioned to be a herald of glad tidings.” - Of course we cannot doubt that St. Paul’s conception of the minister’s office included the administration of the sacraments, and the doing all other things needful for the edifying of the body of Christ. But here, as in other places, it is evident that the leading idea continually before his mind was that the chief business of a minister of the 170 HOLINESS J. C. RYLE New Testament is to be a preacher, an evangelist, God’s ambassador, God’s messenger, and the proclaimer of God’s good news to a fallen world. He says in another place, “Christ sent me not to baptize, but to preach the Gospel.” (1 Cor. i. 17.) I fail to see that St. Paul ever supports the favourite theory that there was intended to be a sacerdotal ministry, a sacrificing priesthood in the Church of Christ. There is not a word in the Acts or in his Epistles to the Churches to warrant such a notion. It is nowhere written, “God hath set some in the Church, first apostles, then priests.” (1 Cor. xii. 28.) There is a conspicuous absence of the theory in the Pastoral Epistles to Timothy and Titus, where, if anywhere, we might have expected to find it. On the contrary, in these very Epistles, we read such expressions as these, “God hath manifested His Word through preaching,” “I am appointed a preacher.” “I am ordained a preacher.” “That by me the preaching might be fully known.” (1 Tim. ; 2 Tim. i. 11; 2 Tim. iv. 17; Tit. i. 3.) And, to crown all, one of his last injunctions to his friend Timothy, when he leaves him in charge of an organized Church, is this pithy sentence, “Preach the Word.” (2 Tim. iv. 2.) In short, I believe St. Paul would have us understand that, however various the works for which the Christian minister is set apart, his first, foremost, and principal work is to be the preacher and proclaimer of God’s Word. But, while we refuse to allow that a sacrificing priesthood has any warrant of Scripture, let us beware in these days that we do not rush into the extreme of undervaluing the office which the minister of Christ holds. There is some danger in this direction. Let us grasp firmly certain fixed principles about the Christian ministry, and, however strong our dislike of priesthood and aversion to Romanism, let nothing tempt us to let these principles slip out of our hands. Surely there is solid middle ground between a grovelling idolatry of sacerdotalism on one hand, and a disorderly anarchy on the other. Surely it does not follow, because we will not be Papists in this matter of the ministry, that we must needs be Quakers or Plymouth Brethren. [47] This, at any rate, was not in the mind of St. Paul. (a) For one thing, let us settle it firmly in our minds that the ministerial office is a Scriptural Institution. I need not weary you with quotations to prove this point. I will simply advise you to read the Epistles to Timothy and Titus and judge for yourselves. If these Epistles do not authorize a ministry, there is, to my mind, no meaning in words. Take a jury of the first twelve intelligent, honest, disinterested, unprejudiced men you can find, and set them down with a New Testament to examine this question by them selves: “Is the Christian ministry a Scriptural thing or not?” I have no doubt what their verdict would be. (b) For another thing, let us settle it in our minds that the ministerial office is a most wise and useful provision of God. It secures the regular maintenance of all Christ’s ordinances and means of grace. It provides an undying machinery for promoting the awakening of sinners and the edification of saints. All experience proves that everybody’s business soon becomes nobody’s business; and if this is true in other matters, it is no less true in the matter of religion. Our God is a God of order, and a God who works by means, and we have no right to expect His cause to be kept up by constant miraculous interpositions, while His servants stand idle. For the uninterrupted preaching of the Word and administration of the sacraments, no better plan can be devised than the appointment of a regular order of men who shall give themselves wholly to Christ’s business. (c) For another thing, let us settle it firmly in our minds that the ministerial office is an honourable privilege. It is an honour to be the Ambassador of a King: the very person of such an officer of state is respected, and called legally sacred. It is an honour to bear the tidings of a victory such as Trafalgar and Waterloo: before the invention of telegraphs it was a highly coveted distinction. But how much greater honour is it to be the ambassador of the King of kings, and to proclaim the good news of the conquest achieved on Calvary! To serve directly such a Master, to carry such a message, to know that the results of our work, if God shall bless it, are eternal, this is indeed a privilege. Other labourers may work for a corruptible crown, but the minister of Christ for an incorruptible. Never is a land in worse condition than when the ministers of religion have caused their office to be ridiculed and despised. It is a tremendous word in Malachi: “I have made you contemptible and base before all the people, according as ye have not kept my ways.” (Malachi .) But, whether men will hear or forbear, the office of a faithful ambassador is honourable. It was a fine saying of an old missionary on his death-bed, who died at the age of ninety- six, “The very best thing that a man can do is to preach the Gospel.” Let me leave this branch of my subject with an earnest request that all who pray will never forget to make supplications and prayers and intercession for the ministers of Christ - that there never may be wanting a 171 HOLINESS J. C. RYLE due supply of them at home and in the mission field - that they may be kept sound in the faith and holy in their lives, and that they make take heed to themselves as well as to the doctrine. (1 Tim. iv. 16.) Oh, remember that while our office is honourable, useful, and Scriptural, it is also one of deep and painful responsibility! We watch for souls “as those who must give account” at the judgment day. (Heb. xiii. 17.) If souls are lost through unfaithfulness, their blood will be required at our hands. If we had only to read services and administer sacraments, to wear a peculiar dress and go through a round of ceremonies, and bodily exercises, and gestures, and postures, our position would be comparatively light. But this is not all. We have got to deliver our Master’s message - to keep back nothing that is profitable- - to declare all the counsel of God. If we tell our congregations less than the truth or more than the truth, we may ruin for ever immortal souls. Life and death are in the power of the preacher’s tongue. “Woe is unto us if we preach not the Gospel!” (1 Cor. ix. 16.) Once more I say, Pray for us. Who is sufficient for these things? Remember the old saying of the Fathers: “None are in more spiritual danger than ministers.” It is easy to criticise and find fault with us. We have a treasure in earthen vessels. We are men of like passions with yourselves, and not infallible. Pray for us in these trying, tempting, controversial days, that our Church may never lack bishops, priests, and deacons who are sound in the faith, bold as lions, “wise as serpents, and yet harmless as doves.” (Matt. x. 16.) The very man who said “Grace is given me to preach,” is the same man who said, in another place, “Pray for us, that the word of the Lord may have free course, and be glorified, and that we may be delivered from unreasonable and wicked men: for all men have not faith.” (2 Thess. iii. 1, 2.) III. Let us now notice, in the last place, what St. Paul says of the great subject of his preaching. He calls it “the unsearchable riches of Christ.” That the converted man of Tarsus should preach “Christ” is no more than we might expect from his antecedents. Having found peace through the blood of the cross himself, we may be sure he would always tell the story of the cross to others. He never wasted precious time in exalting a mere rootless morality, in descanting on vague abstractions and empty platitudes - such as “the true,” and “the noble,” and “the earnest,” and “the beautiful,” and “the germs of goodness in human nature,” and the like. He always went to the root of the matter, and showed men their great family disease, their desperate state as sinners, and the Great Physician needed by a sin-sick world. That he should preach Christ among “the Gentiles” again, is in keeping with all we know of his line of action in all places and among all people. Wherever he travelled and stood up to preach - at Antioch, at Lystra, at Philippi, at Athens, at Corinth, at Ephesus, among Greeks or Romans, among learned or unlearned, among Stoics and Epicureans, before rich or poor, barbarians, Scythians, bond, or free - Jesus and His vicarious death, Jesus and His resurrection, was the keynote of his sermons. Varying his mode of address according to his audience, as he wisely did, the pith and heart of his preaching was Christ crucified. But in the text before us, you will observe, he uses a very peculiar expression, an expression which unquestionably stands alone in his writings - “the unsearchable riches of Christ” It is the strong, burning language of one who always remembered his debt to Christ’s mercy and grace, and loved to show how intensely he felt it by his words. St. Paul was not a man to act or speak by halves. (Quicquid fecit valdé fecit.) He never forgot the road to Damascus, the house of Judas in the street called Strait, the visit of good Ananias, the scales falling from his eyes, and his own marvellous passage from death to life. These things are always fresh and green before his mind; and so he is not content to say, “Grace is given me to preach Christ.” No: he amplifies his subject. He calls it “the unsearchable riches of Christ.” But what did the Apostle mean when he spoke of “unsearchable riches”? This is a hard question to answer. No doubt he saw in Christ such a boundless provision for all the wants of man’s soul that he knew no other phrase to convey his meaning. From whatever standpoint he beheld Jesus, he saw in Him far more than mind could conceive, or tongue could tell. What he p recisely intended must necessarily be matter of conjecture. But it may be useful to set down in detail some of the things which most probably were in his mind. It may, it must, it ought to be useful. For after all, let us remember, these “riches of Christ” are riches which you and I need in England just as much as St. Paul; and, best of all, these “riches” are treasured up in Christ for you and me as much as they were 1900 years ago. They are still there. They are still offered freely to all who are willing to have them. They are still the property of everyone who repents and believes. Let us glance briefly at some of them. 172 HOLINESS J. C. RYLE (a) Set down, first and foremost, in your minds that there are unsearchable riches in Christ’s person. That miraculous union of perfect Man and perfect God in our Lord Jesus Christ is a great mystery, no doubt, which we have no line to fathom. It is a high thing; and we cannot attain to it. But, mysterious as that union may be, it is a mine of comfort and consolation to all who can rightly regard it. Infinite power and infinite sympathy are met together and combined m our Saviour. If He had been only Man He could not have saved us. If He had been only God (I speak with reverence) He could not have been “touched with the feeling of our infirmities,” nor “suffered Himself being tempted.” (Heb. ; iv. 15.) As God, He is mighty to save; and as Man, He is exactly suited to be our Head, Representative, and Friend. Let those who never think deeply, taunt us, if they will, with squabbling about creeds and dogmatic theology. But let thoughtful Christians never be ashamed to believe and hold fast the neglected doctrine of the Incarnation, and the union of two natures in our Saviour. It is a rich and precious truth that our Lord Jesus Christ is both “God and Man.” (b) Set down, next, in your minds that there are unsearchable riches in the work which Christ accomplished for us, when He lived on earth, died, and rose again. Truly and indeed, “He finished the work which His Father gave Him to do.” (John xvii. 4) - the work of atonement for sin, the work of reconciliation, the work of redemption, the work of satisfaction, the work of substitution as “the just for the unjust.” It pleases some men, I know, to call these short phrases “man-made theological terms, human dogmas,” and the like. But they will find it hard to prove that each of these much-abused phrases does not honestly contain the substance of plain texts of Scripture; which, for convenience sake, like the word Trinity, divines have packed into a single word. And each phrase is very rich. (c) Set down, next, in your minds that there are unsearchable riches in the offices which Christ at this moment fills, as He lives for us at the right hand of God. He is at once our Mediator, our Advocate, our Priest, our Intercessor, our Shepherd, our Bishop, our Physician, our Captain, our King, our Master, our Head, our Forerunner, our Elder Brother, the Bridegroom of our souls. No doubt these offices are worthless to those who know nothing of vital religion. But to those who live the life of faith, and seek first the kingdom of God, each office is precious as gold. (d) Set down, next, in your minds that there are unsearchable riches in the names and titles which are applied to Christ in the Scriptures. Their number is very great, every careful Bible-reader knows, and I cannot of course pretend to do more than select a few of them. Think for a moment of such titles as the Lamb of God - the bread of life - the fountain of living waters - the light of the world - the door - the way - the vine - the rock - the corner stone - the Christian’s robe - the Christian’s altar. Think of all these names, I say, and consider how much they contain. To the careless, worldly man they are mere “words,” and nothing more; but to the true Christian each title, if beaten out and developed, will be found to have within its bosom a wealth of blessed truth. (e) Set down, lastly, in your minds that there are unsearchable riches in the characteristic qualities, attributes, dispositions, and intentions of Christ’s mind towards man, as we find them revealed in the New Testament. In Him there are riches of mercy, love, and com passion for sinners - riches of power to cleanse, pardon, forgive, and to save to the uttermost - riches of willingness to receive all who come to Him repenting and believing - riches of ability to change by His Spirit the hardest hearts and worst characters - riches of tender patience to bear with the weakest believer - riches of strength to help His people to the end, notwithstanding every foe without and within - riches of sympathy for all who are cast down and bring their troubles to Him - and last, but not least, riches of glory to reward, when He comes again to raise the dead and gather His people to be with Him in His kingdom. Who can estimate these riches? The children of this world may regard them with indifference, or turn away from them with disdain; but those who feel the value of their souls know better. They will say with one voice, “There are no riches like those which are laid up in Christ for His people.” For, best of all, these riches are unsearchable. They are a mine which, however long it may be worked, is never exhausted. They are a fountain which, however many draw its waters, never runs dry. The sun in heaven has been shining for thousands of years, and giving light, and life, and warmth, and fertility to the whole surface of the globe. There is not a tree or a flower in Europe, Asia, Africa, or America which is not a debtor to the sun. And still the sun shines on for generation after generation, and season after season, rising and setting with unbroken regularity, giving to all, taking from none, and to all ordinary eyes the same in light and heat that it was in the day of creation, the great common benefactor of mankind. Just so it is, if any illustration can approach the reality, just so it is with Christ. He is still “the Sun of 173 HOLINESS J. C. RYLE righteousness” to all mankind. (Malachi iv. 2.) Millions have drawn from Him in days gone by, and looking to Him have lived with comfort, and with comfort died. Myriads at this moment are drawing from Him daily supplies of mercy, grace, peace, strength, and help, and find “all fulness” dwelling in Him. And yet the half of the riches laid up in Him for mankind, I doubt not, is utterly unknown! Surely the Apostle might well use that phrase, “the unsearchable riches of Christ.” Let me now conclude this paper with three words of practical application. For convenience sake I shall put them in the form of questions, and I invite each reader of this volume to examine them quietly and try to give them an answer. (1) First, then, let me ask you what you think of yourself? What St. Paul thought of himself you have seen and heard. Now, what are your thoughts about yourself? Have you found out that grand foundation-truth that you are a sinner, a guilty sinner in the sight of God? The cry for more education in this day is loud and incessant. Ignorance is universally deplored. But, you may depend, there is no ignorance so common and so mischievous as ignorance of ourselves. Yes: men may know all arts, and sciences, and languages, and political economy, and state-craft, and yet be miserably ignorant of their own hearts and their own state before God. Be very sure that self-knowledge is the first step towards heaven. To know God’s unspeakable perfection, and our own immense imperfection - to see our own unspeakable defectiveness and corruption, is the A B C in saving religion. The more real inward light we have, the more humble and lowly-minded we shall be, and the more we shall understand the value of that despised thing, the Gospel of Christ. He that thinks worst of himself and his own doings is perhaps the best Christian before God. Well would it be for many if they would pray, night and day, this simple prayer - “Lord, show me myself.” (2) Secondly, what do you think of the ministers of Christ? Strange as that question may seem, I verily believe that the kind of answer a man would give to it, if he speaks honestly, is very often a fair test of the state of his heart. Observe, I am not asking what you think of an idle, worldly, inconsistent clergyman - a sleeping watchman and faithless shepherd. No! I ask what you think of the faithful minister of Christ, who honestly exposes sin, and pricks your conscience. Mind how you answer that question. Too many, nowadays, like only those ministers who prophesy smooth things and let their sins alone, who flatter their pride and amuse their intellectual taste, but who never sound an alarm, and never tell them of a wrath to come. When Ahab saw Elijah, he said, “Hast thou found me, O mine enemy?” (1 Kings xxi. 20.) When Micaiah was named to Ahab, he cried, “I hate him because he doth not prophesy good of me, but evil.” (1 Kings xxii. 8.) Alas, there are many like Ahab in the nineteenth century! They like a ministry which does not make them uncomfortable, and send them home ill at ease. How is it with you? Oh, believe me, he is the best friend who tells you the most truth! It is an evil sign in the Church when Christ’s witnesses are silenced, or persecuted, and men hate him who reproveth. (Isaiah xxix. 21.) It was a solemn saying of the prophet to Amaziah: “Now I know that God hath determined to destroy thee, because thou has done this, and not hearkened to my counsel.” (2 Chron. xxv. 16.) (3) Last of all, what do you think of Christ Himself? Is He great or little in your eyes? Does He come first or second in your estimation? Is He before or behind His Church, His ministers, His sacraments, His ordinances? Where is He in your heart and your mind’s eye? After all, this is the question of questions! Pardon, peace, rest of conscience, hope in death, heaven itself - all hinge upon our answer. To know Christ is life eternal. To be without Christ is to be without God. “He that hath the Son hath life; and he that hath not the Son of God hath not life.” (1 John v. 12.) The friends of purely secular education, the enthusiastic advocates of reform and progress, the worshippers of reason, and intellect, and mind, and science, may say what they please, and do all they can to mend the world. But they will find their labour in vain if they do not make allowance for the fall of man, if there is no place for Christ in their schemes. There is a sore disease at the heart of mankind, which will baffle all their efforts, and defeat all their plans, and that disease is sin. Oh, that people would only see and recognize the corruption of human nature, and the uselessness of all efforts to improve man which are not based on the remedial system of the Gospel! Yes: the plague of sin is in the world, and no waters will ever heal that plague except those which flow from the fountain for all sin - a crucified Christ. 174 HOLINESS J. C. RYLE But, to wind up all, where is boasting? As a great divine said on his death-bed, “We are all of us only half awake.” The best Christian among us knows but little of his glorious Saviour, even after he had learned to believe. We see through a glass darkly. We do not realize the “unsearchable riches” there are in Him. When we wake up after His likeness in another world, we shall be amazed that we knew Him so imperfectly, and loved Him so little Let us seek to know Him better now, and live in closer communion with Him. So living, we shall feel no need of human priests and earthly confessionals. We shall feel “I have all and abound: I want nothing more. Christ dying for me on the cross - Christ ever interceding for me at God’s right hand - Christ dwelling in my heart by faith - Christ soon coming again to gather me and all His people together to part no more, Christ is enough for me. Having Christ, I have ‘unsearchable riches.’” “The good I have is from His stores supplied, The ill is only what He deems the best; He for my Friend, I’m rich with nought beside, And poor without Him, though of all possess’d: Changes may come, I take or I resign, Content while I am His, and He is mine. “While here, alas! I know but half His love, But half discern Him, and but half adore; But when I meet Him in the realms above, I hope to love Him better, praise Him more, And feel, and tell, amid the choir divine, How fully I am His, and He is mine.” [47] Every well-informed person knows that, to the apprehension of most people, the Quakers and Plymouth Brethren appear to ignore the ministerial office altogether. 175 HOLINESS J. C. RYLE