Holiness (Book): Difference between revisions

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.

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

But it does cost something to be a real Christian, according to the standard of the Bible. There are enemies to be overcome, battles to be fought, sacrifices to be made, an Egypt to be forsaken, a wilderness to be passed through, a cross to be carried, a race to be run. Conversion is not putting a man in an arm-chair and taking him easily to heaven. It is the beginning of a mighty conflict, in which it costs much to win the victory. Hence arises the unspeakable importance of “counting the cost.” 47 HOLINESS J. C. RYLE

(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. 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. 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 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. 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.

“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 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 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 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.” 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. 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.

“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. 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.” 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.) 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 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. (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 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 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.

“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 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 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.

“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 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. (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 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. 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.

“Christ is all.” - Colossians iii. 11. The words of the text which heads this page are few, short, and soon spoken; but they contain great things. Like those golden sayings, “To me to live is Christ” - “I live, yet not I, but Christ liveth in me “ - they are singularly rich and suggestive. (Phil. i. 21; Gal. .) These three words are the essence and substance of Christianity. If our hearts can really go along with them, it is well with our souls. If not, we may be sure we have yet much to learn. Let me try to set before my readers in what sense “Christ is all”; and let me ask them, as they read, to judge themselves honestly, that they may not make shipwreck in the judgment of the last day. I purposely close this volume with a paper on this remarkable text. Christ is the mainspring both of doctrinal and practical Christianity. A right knowledge of Christ is essential to a right knowledge of sanctification as well as justification. He that follows after holiness will make no progress unless he gives to Christ His rightful place. I began the volume with a plain statement about sin. Let me end it with an equally plain statement about Christ. I. First of all, let us understand that Christ is all, in all the counsels of God concerning man. (a) There was a time when this earth had no being. Solid as the mountains look, boundless as the sea appears, high as the stars in heaven look - they once did not exist. And man, with all the high thoughts he now has of himself, was a creature unknown. And where was Christ then? Even then Christ was “with God “ - and “was God” - and was “equal with God.” (John i. 1; Phil. .) Even then He was the beloved Son of the Father: “Thou lovedst Me,” He says, “before the foundation of the world.” - “I had glory with Thee before the world began.” - “I was set up from everlasting, from the beginning, or ever the earth was.” (John xvii. 5, 24; Prov. viii. 23.) Even then He was the Saviour “foreordained before the foundation of the world” (1 Peter i. 20), and believers were “chosen in Him.” (Ephes. i. 4.) (b) There came a time when this earth was created in its present order. Sun, moon and stars - sea, land and all their inhabitants, were called into being and made out of chaos and confusion. And, last of all, man was formed out of the dust of the ground. And where was Christ then? Hear what the Scripture says: “All things were made by Him, and without Him was not any thing made that was made.” (John i. 3.) “By Him were all things created, that are in heaven and that are in earth.” (Colos. i. 16.) “And Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands.” (Heb. i. 10.) “When He prepared the heavens, I was there: when He set a compass upon the face of the depth: when He established the clouds above: when He strengthened the foundations of the deep: when He gave to the sea His decree, that the water should not pass His commandment: when He appointed the foundations of the earth: then I was by Him, as one brought up with Him.” (Prov. viii. 27-30.) Can we wonder that the Lord Jesus, in His preaching, should continually draw lessons from the book of nature? When He spoke of the sheep, the fish, the ravens, the corn, the lilies, the fig-tree, the vine - He spoke of things which He Himself had made. (c) There came a day when sin entered the world. - Adam and Eve ate the forbidden fruit, and fell. They lost that holy nature in which they were first formed. They forfeited the friendship and favour of God and became guilty, corrupt, helpless, hopeless sinners. Sin came as a barrier between themselves and their holy Father in heaven. Had He dealt with them according to their deserts, there had been nothing before them but death, hell, and everlasting ruin. And where was Christ then? In that very day He was revealed to our trembling parents, as the only hope of salvation. The very day they fell, they were told that “the seed of the woman should yet bruise the serpent’s head,” - that a Saviour born of a woman should overcome the devil and win for sinful man an entrance to eternal life. (Gen. iii. 15.) Christ was held up as the true light of the world, in the very day of the fall; and never has any name been made known from that day by which souls could be saved, excepting His. By Him all saved souls have entered heaven, from Adam downwards; and without Him none have ever escaped hell. (d) There came a time when the world seemed sunk and buried in ignorance of God. After 4,000 years the nations of the earth appeared to have clean forgotten the God that made them. Egyptian, Assyrian, Persian, Grecian, and Roman empires had done nothing but spread superstition and idolatry. Poets, historians, philosophers had proved that, with all their intellectual powers, they had no right knowledge of God; and that man, left to himself, was utterly corrupt. “The world, by wisdom, knew not God.” (1 Cor. i. 21.) Excepting a few despised Jews in a corner of the earth, the whole world was dead in ignorance and sin. And what did Christ do then? He left the glory He had had from all eternity with the Father, and came down into the world to provide a salvation. He took our nature upon Him, and was born as a man. As a man He did the will of God perfectly, which we all had left undone: as a man He suffered on the cross the wrath of God which we ought to have suffered. He brought in everlasting righteousness for us. He redeemed us from the curse of a broken law. He opened a fountain for all sin and uncleanness. He died for our sins. He rose again for our justification. He ascended to God’s right hand, and there sat down, waiting till His enemies should be made His footstool. And there He sits now, offering salvation to all who will come to Him, interceding for all who believe in Him, and managing by God’s appointment all that concerns the salvation of souls. (e) There is a time coming when sin shall be cast out from this world. - Wickedness shall not always flourish unpunished - Satan shall not always reign - creation shall not always groan, being burdened. There shall be a time of restitution of all things. There shall be a new heaven and a new earth, wherein dwelleth righteousness, and the earth shall be full of the knowledge of the Lord as the waters cover the sea. (Rom. viii. 22; Acts iii. 21; 2 Pet. iii. 13; Isa. xi. 9.) And where shall Christ be then? And what shall He do? Christ Himself shall be King. He shall return to this earth and make all things new. He shall come in the clouds of heaven with power and great glory, and the kingdoms of the world shall become His. The heathen shall be given to Him for His inheritance, and the uttermost parts of the earth for His possession. To Him every knee shall bow, and every tongue shall confess that He is Lord. His dominion shall be an everlasting dominion which shall not pass away, and His kingdom that which shall not be destroyed. (Matt. xxiv. 30; Rev. xi. 15; Psalm ; Phil. , ; Dan. vii. 14.) (f) There is a day coming when all men shall be judged. The sea shall give up the dead which are in it, and death and hell shall deliver up the dead which are in them. All that sleep in the grave shall awake and come forth, and all shall be judged according to their works. (Rev. xx. 13; Dan. xii. 2.) And where will Christ be then? Christ Himself will be the Judge. “The Father hath committed all judgment unto the Son.” - “When the Son of man shall come in His glory, then shall He sit upon the throne of His glory: - and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth the sheep from the goats.” - “We must all appear before the judgment seat of Christ: that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” (John v. 22; Matt. xxv. 32; 2 Cor. v. 10.) Now if any reader of this paper thinks little of Christ, let him know this day that he is very unlike God! You are of one m ind, and God is of another. You think it enough to give Christ a little honour - a little reverence - a little respect. But in all the eternal counsels of God the Father, in creation, redemption, restitution, and judgment - in all these, Christ is “all.” Surely we shall do well to consider these things. Surely it is not written in vain, “He that honoureth not the Son, honoureth not the Father which hath sent Him.” (John v. 23.) II. In the second place, let us understand that “Christ is all” in the inspired books which make up the Bible. In every part of both Testaments, Christ is to be found - dimly and indistinctly at the beginning - more clearly and plainly in the middle - fully and completely at the end - but really and substantially everywhere. Christ’s sacrifice and death for sinners, and Christ’s kingdom and future glory, are the light we must bring to bear on any book of Scripture we read. Christ’s cross and Christ’s crown are the clue we must hold fast if we would find our way through Scripture difficulties. Christ is the only key that will unlock many of the dark places of the Word. Some people complain that they do not understand the Bible. And the reason is very simple. They do not use the key. To them the Bible is like the hieroglyphics in Egypt. It is a mystery, just because they do not know and employ the key. (a) It was Christ crucified who was set forth in every Old Testament sacrifice. Every animal slain and offered on an altar was a practical confession that a Saviour was looked for who would die for sinners - a Saviour who should take away man’s sin, by suffering, as his Substitute and Sin-bearer, in his stead, (1 Peter iii. 18.) It is absurd to suppose that an unmeaning slaughter of innocent beasts, without a distinct object in view, could please the eternal God! (b) It was Christ to whom Abel looked when he offered a better sacrifice than Cain. Not only was the heart of Abel better than that of his brother, but he showed his knowledge of vicarious sacrifice and his faith in an atonement. He offered the firstlings of his flock, with the blood thereof, and in so doing declared his belief that without shedding of blood there is no remission. (Heb. xi. 4.) (c) It was Christ of whom Enoch prophesied in the days of abounding wickedness before the flood. - “Behold,” he said, “the Lord cometh with ten thousands of His saints, to execute judgment upon all.” (.) (d) It was Christ to whom Abraham looked when he dwelt in tents in the land of promise. He believed that in his seed - in one born of his family - all the nations of the earth should be blessed. By faith he saw Christ’s day, and was glad. (John viii. 56.) (e) It was Christ of whom Jacob spoke to his sons, as he lay dying. He marked out the tribe out of which He would be born, and foretold that “gathering together” unto Him which is yet to be accomplished. “The sceptre shall not depart from Judah, nor the law-giver from between his feet, until Shiloh come, and unto Him shall the gathering of the people be.” (Gen. xlix. 10.) (f) It was Christ who was the substance of the ceremonial law which God gave to Israel by the hand of Moses. The morning and evening sacrifice - the continual shedding of blood - the altar - the mercy-seat - the high priest - the passover - the day of atonement - the scapegoat: - all these were so many pictures, types, and emblems of Christ and His work. God had compassion upon the weakness of His people. He taught them “Christ” line upon line, and, as we teach little children, by similitudes. It was in this sense especially that “the law was a schoolmaster to lead” the Jews “unto Christ.” (Gal. iii. 24.) (g) It was Christ to whom God directed the attention of Israel by all the daily miracles which were done before their eyes in the wilderness. The pillar of cloud and fire which guided them - the manna from heaven which every morning fed them - the water from the smitten rock which followed them - all and each were figures of Christ. The brazen serpent, on that memorable occasion when the plague of fiery serpents was sent upon them, was an emblem of Christ. (1 Cor. x. 4; John iii. 14.) (h) It was Christ of whom all the Judges were types. Joshua, and David, and Gideon, and Jephthah, and Samson, and all the rest whom God raised up to deliver Israel from captivity - all were emblems of Christ. Weak and unstable and faulty as some of them were, they were set for example of better things in the distant future. All were meant to remind the tribes of that far higher Deliverer who was yet to come. 187 HOLINESS J. C. RYLE (i) It was Christ of whom David the king was a type. Anointed and chosen when few gave him honour - despised and rejected by Saul and all the tribes of Israel - persecuted and obliged to flee for his life - a man of sorrow all his life, and yet at length a conqueror - in all these things David represented Christ. (j) It was Christ of whom all the prophets from Isaiah to Malachi spoke. They saw through a glass darkly. They sometimes dwelt on His sufferings, and sometimes on His glory that should follow. (1 Peter i. 11.) They did not always mark out for us the distinction between Christ’s first coming and Christ’s second coming. Like two candles in a straight line, one behind the other, they sometimes saw both the advents at the same time, and spoke of them in one breath. They were sometimes moved by the Holy Ghost to write of the times of Christ crucified, and sometimes of Christ’s kingdom in the latter days. But Jesus dying, or Jesus reigning, was the thought you will ever find uppermost in their minds. (k) It is Christ, I need hardly say, of whom the whole New Testament is full. The Gospels are “Christ” living, speaking, and moving among men. The Acts are “Christ” preached, published, and proclaimed. The Epistles are “Christ” written of, explained, and exalted. But all through, from first to last, there is one name above every other, and that is the name of Christ. I charge every reader of this paper to ask himself frequently what the Bible is to him. Is it a Bible in which you have found nothing more than good moral precepts and sound advice? Or is it a Bible in which you have found Christ? Is it a Bible in which “Christ is all “? If not, I tell you plainly, you have hitherto used your Bible to very little purpose. You are like a man who studies the solar system and leaves out in his studies the sun, which is the centre of all. It is no wonder if you find your Bible a dull book! III. In the third place, let us understand that “Christ is all” in the religion of all true Christians on earth. In saying this, I wish to guard myself against being misunderstood. I hold the absolute necessity of the election of God the Father, and the sanctification of God the Spirit, in order to effect the salvation of everyone that is saved. I hold that there is a perfect harmony and unison in the action of the three Persons of the Trinity, in bringing any man to glory, and that all three co-operate and work a joint work in his deliverance from sin and hell. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father is merciful, the Son is merciful, the Holy Ghost is merciful. The same three who said at the beginning, “Let us create,” said also, “Let us redeem and save.” I hold that everyone who reaches heaven will ascribe all the glory of his salvation to Father, Son and Holy Ghost, three Persons in one God. But, at the same time, I see clear proof in Scripture that it is the mind of the blessed Trinity that Christ should be prominently and distinctly exalted in the matter of saving souls. Christ is set forth as the “Word,” through whom God’s love to sinners is made known. Christ’s incarnation and atoning death on the cross are the great corner-stone on which the whole plan of salvation rests. Christ is the way and door, by which alone approaches to God are to be made. Christ is the root into which all elect sinners must be grafted. Christ is the only meeting-place between God and man, between heaven and earth, between the Holy Trinity and the poor sinful child of Adam. It is Christ whom God the Father has “sealed” and appointed to convey life to a dead world. (John vi. 27.) It is Christ to whom the Father has given a people to be brought to glory. It is Christ of whom the Spirit testifies, and to whom He always leads a soul for pardon and peace. In short, it has “pleased the Father that in Christ all fulness should dwell.” (Coloss. i. 19.) What the sun is in the firmament of heaven, that Christ is in true Christianity. I say these things by way of explanation. I want my readers clearly to understand that in saying “Christ is all,” I do not mean to shut out the work of the Father and of the Spirit. Now let me show what I do mean. (a) Christ is all in a sinner’s justification before God. Through Him alone we can have peace with a Holy God, By Him alone we can have admission into the presence of the Most High, and stand there without fear. “We have boldness and access with confidence by the faith of Him.” In Him alone can God be just, and justify the ungodly. (Ephes. iii. 12; Rom. iii. 26.) Wherewith can any mortal man come before God? What can we bring as a plea for acquittal before that Glorious Being, in whose eyes the very heavens are not clean? Shall we say that we have done our duty to God? Shall we say that we have done our duty to our neighbour? Shall we bring forward our prayers? - our regularity? - our morality? - our amendments? - our church-going? Shall we ask to be accepted because of any of these? Which of these things will stand the searching inspection of God’s eye. Which of them will actually justify us? Which of them will carry us clear through judgment, and land us safe in glory? None, none, none! Take any commandment of the ten, and let us examine ourselves by it. We have broken it repeatedly. We cannot answer God one of a thousand. - Take any of us, and look narrowly into our ways - and we are nothing but sinners. There is but one verdict: we are all guilty - all deserve hell - all ought to die. Wherewith can we come before God? We must come in the name of Jesus - standing on no other ground - pleading no other plea than this, “Christ died on the cross for the ungodly, and I trust in Him. Christ died for me, and I believe on Him.” The garment of our Elder Brother - the righteousness of Christ - this is the only robe which can cover us and enable us to stand in the light of heaven without shame. The name of Jesus is the only name by which we shall obtain an entrance through the gate of eternal glory. If we come to that gate in our own names, we are lost, we shall not be admitted, we shall knock in vain. If we come in the name of Jesus, it is a passport and Shibboleth, and we shall enter and live. The mark of the blood of Christ is the only mark that can save us from destruction. When the angels are separating the children of Adam in the last day, if we are not found marked with that atoning blood, we had better never have been born. Oh, let us never forget that Christ must be “all” to that soul who would be justified! - We must be content to go to heaven as beggars - saved by free grace, simply as believers in Jesus - or we shall never be saved at all. Is there a thoughtless, worldly soul among the readers of this book? Is there one who thinks to reach heaven by saying hastily at the last, “Lord have mercy on me” without Christ? Friend, you are sowing misery for yourself, and unless you alter you will awake to endless woe. Is there a proud, formal soul among the readers of this book? Is there anyone thinking to make himself fit for heaven and good enough to pass muster by his own doings? - Brother, you are building a Babel, and you will never reach heaven in your present state. But is there a labouring, heavy-laden one among the readers of this book? Is there one who wants to be saved, and feels a vile sinner? I say to such an one, “Come to Christ, and He shall save you. Come to Christ, and cast the burden of your soul on Him. Fear not: only believe.” Do you fear wrath? Christ can deliver you from the wrath to come. - Do you feel the curse of a broken law? Christ can redeem you from the curse of the law. - Do you feel f ar away? Christ has suffered, to bring you nigh to God. - Do you feel unclean? Christ’s blood can cleanse all sin away. - Do you feel imperfect? You shall be complete in Christ. - Do you feel as if you were nothing? Christ shall be “all in all” to your soul. - Never did saint reach heaven with any tale but this, “I was washed and made white in the blood of the Lamb.” (Rev. vii. 14.) (b) But again, Christ is not only all in the justification of a true Christian, but He is also all in his sanctification. I would not have anyone misunderstand me. I do not mean for a moment to undervalue the work of the Spirit. But this I say, that no man is ever holy till he comes to Christ and is united to Him. Till then his works are dead works, and he has no holiness at all. - First you must be joined to Christ, and then you shall be holy. “Without Him - separate from Him - you can do nothing.” (John xv. 5.) And no man can grow in holiness except he abides in Christ. Christ is the great root from which every believer must draw his strength to go forward. The Spirit is His special gift, His purchased gift for His 189 HOLINESS J. C. RYLE people. A believer must not only “receive Christ Jesus the Lord,” but “walk in Him, and be rooted and built up in Him.” (Col. , .) Would you be holy? Then Christ is the manna you must daily eat, like Israel in the wilderness of old. Would you be holy? Then Christ must be the rock from which you must daily drink the living water. Would you be holy? Then you must be ever looking unto Jesus - looking at His cross, and learning fresh motives for a closer walk with God - looking at His example, and taking Him for your pattern. Looking at Him, you would become like Him. Looking at Him, your face would shine without your knowing it. Look less at yourself and more at Christ, and you will find besetting sins dropping off and leaving you, and your eyes enlightened more and more every day. (Heb. xii. 2; 2 Cor. iii. 18.) The true secret of coming up out of the wilderness is to come up “leaning on the Beloved.” (Cant. viii. 5.) The true way to be strong is to realize our weakness and to feel that Christ must be all. The true way to grow in grace is to make use of Christ as a fountain for every minute’s necessities. We ought to employ Him as the prophet’s wife employed the oil - not only to pay our debts, but to live on also. We should strive to be able to say, “The life that I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me.” (2 Kings iv. 7; Gal. .) I pity those who try to be holy without Christ! Your labour is all in vain. You are putting money in a bag with holes. You are pouring water into a sieve. You are rolling a huge round stone uphill. You are building up a wall with untempered mortar. Believe me, you are beginning at the wrong end. You must come to Christ first, and He shall give you His sanctifying Spirit. You must learn to say with Paul, “I can do all things through Christ which strengtheneth me.” (Phil. iv. 13.) (c) But again, Christ is not only all in the sanctification of a true Christian, but all in his comfort in time present. A saved soul has many sorrows. He has a body like other men - weak and frail. He has a heart like other men - and often a more sensitive one, too. He has trials and losses to bear like others - and often more. He has his share of bereavements, deaths, disappointments, crosses. He has the world to oppose - a place in life to fill blamelessly - unconverted relatives to bear with patiently - persecutions to endure - and a death to die. And who is sufficient for these things? What shall enable a believer to bear all this? Nothing but “the consolation there is in Christ.” (Phil. .) Jesus is indeed the brother born for adversity. He is the friend that sticketh closer than a brother, and He alone can comfort His people. He can be touched with the feeling of their infirmities, for He suffered Himself. (Heb. iv. 15.) He knows what sorrow is, for He was a Man of sorrows. He knows what an aching body is, for His body was racked with pain. He cried, “All my bones are out of joint.” (Ps. xxii. 14.) He knows what poverty and weariness are, for He was often wearied and had not where to lay His head. He knows what family unkindness is, for even His brethren did not believe Him. He had no honour in His own house. And Jesus knows exactly how to comfort His afflicted people. He knows how to pour in oil and wine into the wounds of the spirit - how to fill up gaps in empty hearts - how to speak a word in season to the weary - how to heal the broken heart - how to make all our bed in sickness - how to draw nigh when we are faint, and say, “Fear not: I am thy salvation.” (Lam. iii. 57.) We talk of sympathy being pleasant. There is no sympathy like that of Christ. In all our afflictions He is afflicted. He knows our sorrows. In all our pain He is pained, and like the good Physician, He will not measure out to us one drop of sorrow too much. David once said, “In the multitude of my thoughts within me, Thy comforts delight my soul.” (Ps. xciv. 19.) Many a believer, I am sure, could say as much. “If the Lord Himself had not stood by me, the deep waters would have gone over my soul,” (Ps. cxxiv. 5.) How a believer gets through all his troubles appears wonderful. How he is carried through the fire and water he passes through seems past comprehension. But the true account of it is just this - that Christ is not only justification and sanctification, but consolation also. Oh, you who want unfailing comfort, I commend you to Christ! In Him alone there is no failure. Rich men are disappointed in their treasures. Learned men are disappointed in their books. Husbands are disappointed in their wives. Wives are disappointed in their husbands. Parents are disappointed in their children. Statesmen are disappointed when, after many a struggle, they attain place and power. They find out, to their cost, that it is more pain than pleasure - that it is disappointment, annoyance, incessant trouble, worry, vanity, and vexation of spirit. But no man was ever disappointed in Christ. (d) But as Christ is all in the comforts of a true Christian in time present, so Christ is all in his hopes for time to come. Few men and women, I suppose, are to be found who do not indulge in hopes of some kind about their souls. But the hopes of the vast majority are nothing but vain fancies. They are built on no solid foundation. No living man but the real child of God - the sincere, thoroughgoing Christian - can give a reasonable account of the hope that is in him. No hope is reasonable which is not Scriptural. A true Christian has a good hope when he looks forward: the worldly man has none. A true Christian sees light in the distance: the worldly man sees nothing but darkness. And what is the hope of a true Christian? It is just this - that Jesus Christ is coming again, coming without sin - coming with all His people, coming to wipe away every tear - coming to raise His sleeping saints from the grave - coming to gather together all His family, that they may be for ever with Him. Why is a believer patient? because he looks for the coming of the Lord. He can bear hard things without murmuring. He knows the time is short. He waits quietly for the King. Why is he moderate in all things? Because he expects his Lord soon to return. His treasure is in heaven, his good things are yet to come. The world is not his rest, but an inn; and an inn is not home. He knows that “He that shall come will soon come, and will not tarry.” Christ is coming, and that is enough. (Heb. x. 37.) This is indeed a “blessed hope!” (Titus .) Now is the school-time - then the eternal holiday. Now is the tossing on the waves of a troublesome world - then the quiet harbour. Now is the scattering - then the gathering. Now is the time of sowing - then the harvest. Now is the working season - then the wages. Now is the cross - then the crown. People talk of their “expectations” and hopes from this world. None have such solid expectations as a saved soul. He can say, “My soul, wait thou only upon God; my expectation is from Him.” (Ps. lxii. 5.) In all true saving religion Christ is all: all in justification - all in comfort - all in hope. Blessed is that mother’s child that knows it, and far more blessed is he that feels it too. Oh that men would prove themselves, and see what they know of it for their own souls! IV. One thing more I will add, and then I have done. Let us understand that Christ will be all in heaven. I cannot dwell long on this point. I have not power, if I had space and room. I can ill describe things unseen and a world unknown. But this I know, that all men and women who reach heaven will find that even there also “Christ is all.” Like the altar in Solomon’s temple, Christ crucified will be the grand object in heaven. That altar struck the eye of every one who entered the temple gates. It was a great brazen altar, twenty cubits broad - as broad as the front of the temple itself. (2 Chron. iii. 4; iv. 1.) So in like manner will Jesus fill the eyes of all who enter glory. In the midst of the throne and surrounded by adoring angels and saints, there will be “the Lamb that was slain.” And “the Lamb shall be the light” of the place. (Rev. v. 6; xxi. 23.) The praise of the Lord Jesus will be the eternal song of all the inhabitants of heaven. They will say with a loud voice, “Worthy is the Lamb that was slain. Blessing, and honour, and glory, and power, be to Him that sitteth on the throne, and to the Lamb for ever and ever.” (Rev. v. 12. 13.) The service of the Lord Jesus will be one eternal occupation of all the inhabitants of heaven. We shall “serve Him day and night in His temple.” (Rev. vii. 13.) Blessed is the thought that we shall at length attend on Him without distraction, and work for Him without weariness. 191 HOLINESS J. C. RYLE The presence of Christ Himself shall be one everlasting enjoyment of the inhabitants of heaven. We shall “see His face,” and hear His voice, and speak with Him as friend with friend. (Rev. xxii. 4.) Sweet is the thought that whosoever may be wanting at the marriage supper, the Master Himself will be there. His presence will satisfy all our wants. (Ps. xvii. 15.) What a sweet and glorious home heaven will be to those who have loved the Lord Jesus Christ in sincerity! Here we live by faith in Him, and find peace, though we see Him not. There we shall see Him face to face, and find He is altogether lovely. “Better” indeed will be the “sight of the eyes than the wandering of the desire!” (Eccles. vi. 9.) But alas, how little fit for heaven are many who talk of “going to heaven” when they die, while they manifestly have no saving faith, and no real acquaintance with Christ. You give Christ no honour here. You have no communion with Him. You do not love Him. Alas! what could you do in heaven? It would be no place for you. Its joys would be no joys for you. Its happiness would be a happiness into which you could not enter. Its employments would be a weariness and a burden to your heart. Oh, repent and change before it be too late! I trust I have shown how deep are the foundations of that little expression, “Christ is all.” I might easily add to the things I have said, if space permitted. The subject is not exhausted. I have barely walked over the surface of it. There are mines of precious truth connected with it which I have left unopened. I might show how Christ ought to be all in a visible Church. Splendid religious buildings, numerous religious services, gorgeous ceremonies, troops of ordained men, all, all are nothing in the sight of God, if the Lord Jesus Himself in all His offices is not honoured, magnified, and exalted. That Church is but a dead carcase in which Christ is not “all.” I might show how Christ ought to be all in a ministry. The great work which ordained men are intended to do, is to lift up Christ. We are to be like the pole on which the brazen serpent was hung. We are useful so long as we exalt the great object of faith, but useful no further. We are to be ambassadors to carry tidings to a rebellious world about the King’s Son, and if we teach men to think more about us and our office than about Him, we are not fit for our place. The Spirit will never honour that minister who does not testify of Christ - who does not make Christ “all.” I might show how language seems exhausted in the Bible, in describing Christ’s various offices. I might describe how figures seem endless which are employed in unfolding Christ’s fulness. The High Priest, the Mediator, the Redeemer, the Saviour, the Advocate, the Shepherd, the Physician, the Bridegroom, the Head, the Bread of Life, the Light of the World, the Way, the Door, the Vine, the Rock, the Fountain, the Sun of Righteousness, the Forerunner, the Surety, the Captain, the Prince of Life, the Amen, the Almighty, the Author and Finisher of Faith, the Lamb of God, the King of Saints, the Wonderful, the Mighty God, the Counsellor, the Bishop of Souls - all these, and many more, are names given to Christ in Scripture. Each is a fountain of instruction and comfort for everyone who is willing to drink of it. Each supplies matter for useful meditation. But I trust I have said enough to throw light on the point I want to impress on the minds of all who read this paper. I trust I have said enough to show the immense importance of the practical conclusions with which I now desire to finish the subject. (1) Is Christ all? Then let us learn the utter uselessness of a Christless religion. There are only too many baptized men and women who practically know nothing at all about Christ. Their religion consists in a few vague notions and empty expressions. “They trust they are no worse than others. They keep to their church. They try to do their duty. They do nobody any harm. They hope God will be merciful to them. They trust the Almighty will pardon their sins, and take them to heaven when they die.” This is about the whole of their religion! But what do these people know practically about Christ? Nothing: nothing at all! What experimental acquaintance have they with His offices and work, His blood, His righteousness, His mediation, His 192 HOLINESS J. C. RYLE priesthood, His intercession? None: none at all! Ask them about a saving faith - ask them about being born again of the Spirit - ask them about being sanctified in Christ Jesus. What answer will you get? You are a barbarian to them. You have asked them simple Bible questions. But they know no more about them experimentally than a Buddhist or a Turk. And yet this is the religion of hundreds and thousands of people who are called Christians, all over the world! If any reader of this paper is a man of this kind, I warn him plainly that such Christianity will never take him to heaven. It may do very well in the eye of man. It may pass muster very decently at the vestry- meeting, in the place of business, in the House of Commons, or in the streets. But it will never comfort you. It will never satisfy your conscience. It will never save your soul. I warn you plainly that all notions and theories about God being merciful without Christ, and excepting through Christ, are baseless delusions and empty fancies. Such theories are as purely an idol of man’s invention as the idol of Juggernaut. They are all of the earth, earthy. They never came down from heaven. The God of heaven has sealed and appointed Christ as the one only Saviour and way of life, and all who would be saved must be content to be saved by Him, or they will never be saved at all. Let every reader take notice. I give you fair warning this day. A religion without Christ will never save your soul. (2) Let me say another thing. Is Christ all? Then learn the enormous folly of joining anything with Christ in the matter of salvation. There are multitudes of baptized men and women who profess to honour Christ, but in reality do Him great dishonour. They give Christ a certain place in their system of religion, but not the place which God intended Him to fill. Christ alone is not “all in all” to their souls. - No! It is either Christ and the Church - or Christ and the sacraments - or Christ and His ordained ministers - or Christ and their own repentance - or Christ and their own goodness - or Christ and their own prayers - or Christ and their own sincerity and charity, on which they practically rest their souls. If any reader of this paper is a Christian of this kind, I warn him also plainly, that his religion is an offence to God. You are changing God’s plan of salvation into a plan of your own devising. You are in effect deposing Christ from His throne, by giving the glory due to Him to another. I care not who it is that teaches such religion and on whose word you build. Whether he be Pope or Cardinal, Archbishop or Bishop, Dean or Archdeacon, Presbyter or Deacon, Episcopalian or Presbyterian, Baptist or Independent, Wesleyan or Plymouth brother, whosoever adds anything to Christ teaches you wrong. I care not what it is that you add to Christ. Whether it be the necessity of joining the Church of Rome, or of being an Episcopalian, or of becoming a Free Churchman, or of giving up the Liturgy, or of being dipped - whatever you may practically add to Christ in the matter of salvation, you do Christ an injury. Take heed what you are doing. Beware of giving to Christ’s servants the honour due to none but Christ. Beware of giving the Lord’s ordinances the honour due unto the Lord. Beware of resting the burden of your soul on anything but Christ, and Christ alone. (3) Let me say another thing. Is Christ all? Then let all who want to be saved, apply direct to Christ. There are many who hear of Christ with the ear and believe all they are told about Him. They allow that there is no salvation excepting in Christ. They acknowledge that Jesus alone can deliver them from hell and present them faultless before God. But they seem never to get beyond this general acknowledgment. They never fairly lay hold on Christ for their own souls. They stick fast in a state of wishing, and wanting, and feeling, and intending, and never get any further. They see what we mean: they know it is all true. They hope one day to get full benefit of it: but at present they get no benefit whatever. The world is their “all.” Politics are their “all.” Pleasure is their “all.” Business is their “all.” But Christ is not their all. If any reader of this paper is a man of this kind, I warn him also plainly, he is in a bad state of soul. You are as truly in the way to hell in your present condition, as Judas Iscariot, or Ahab, or Cain. Believe me, there must be actual faith in Christ, or else Christ died in vain so far as you are concerned. It is not looking at the bread that feeds the hungry man but the actual eating of it. It is not gazing on the lifeboat that saves the shipwrecked sailor, but actually getting into it. It is not knowing and believing that Christ is a Saviour that can save your soul, unless there are actual transactions between you and Christ. You must be able to say, “Christ is my Saviour, because I have come to Him by faith, and taken Him for my own.” - “Much of religion,” said Luther, “turns on being able to use possessive pronouns. Take from me the word ‘my.’ and you take from me God!” Hear the advice I give you this day, and act upon it at once. Stand still no longer, waiting for some imaginary frames and feelings which will never come. Hesitate no longer under the idea that you must first of all obtain the Spirit and then come to Christ. Arise and come to Christ just as you are. He waits for you, and is as willing to save as He is mighty. He is the appointed Physician for sin-sick souls. Deal with Him as you would with your doctor about the cure of a disease of your body. Make a direct application to Him and tell Him all your wants. Take with you words this day, and cry mightily to the Lord Jesus for pardon and peace, as the thief did on the cross. Do as that man did: cry, “Lord, remember me.” (Luke xxiii. 42.) Tell Him you have heard that He receives sinners, and that you are such. Tell Him you want to be saved and ask Him to save you. Rest not till you have actually tasted for yourself that the Lord is gracious. Do this and you shall find, sooner or later, if you are really in earnest, that “Christ is all.” (4) One more thing let me add. Is Christ all? Then let all His converted people deal with Him as if they really believed it. Let them lean on Him and trust Him far more than they have ever done yet. Alas, there are many of the Lord’s people who live far below their privileges! There are many truly Christian souls who rob themselves of their own peace, and forsake their own mercies. There are many who insensibly join their own faith, or the work of the Spirit in their own hearts, to Christ, and so miss the fullness of Gospel peace. There are many who make little progress in their pursuit of holiness, and shine with a very dim light. And why is all this? Simply because in nineteen cases out of twenty men do not make Christ all in all. Now I call on every reader of this paper who is a believer, I beseech him for his own sake, to make sure that Christ is really and thoroughly his all in all. Beware of allowing yourself to mingle anything of your own with Christ. Have you faith? It is a priceless blessing. Happy indeed are they who are willing and ready to trust Jesus. But take heed you do not make a Christ of your faith. Rest not on your own faith, but on Christ. Is the work of the Spirit in your soul? Thank God for it. It is a work that shall never be overthrown. But oh, beware, lest, unaware to yourself, you make a Christ of the work of the Spirit! Rest not on the work of the Spirit, but on Christ. Have you any inward feelings of religion and experience of grace. Thank God for it. Thousands have no more religious feeling than a cat or dog. But oh, beware lest you make a Christ of your feelings and sensations! They are poor, uncertain things and sadly dependent on our bodies and outward circumstances. Rest only on Christ. Learn, I entreat you, to look more and more at the great object of faith, Jesus Christ, and to keep your mind dwelling on Him. So doing you would find faith, and all the other graces, grow, though the growth at the time might be imperceptible to yourself. He that would prove a skilful archer must not look at the arrow, but at the mark. Alas, I fear there is a great piece of pride and unbelief still sticking in the hearts of many believers! Few seem to realize how much they need a Saviour. Few seem to understand how thoroughly they are indebted to Him. Few seem to comprehend how much they need Him every day. Few seem to feel how simply and like a child they ought to hang their souls on Him. Few seem to be aware how full of love He is to His poor, weak people, and how ready to help them! And few therefore seem to know the peace, and joy, and strength, and power to live a godly life, which is to be had in Christ. Change you plan, reader, if your conscience tells you you are guilty: change your plan, and learn to trust Christ more. Physicians love to see patients coming to consult them: it is their office to receive the sickly and, if possible, to effect cures. The advocate loves to be employed: it is his calling. The husband loves his wife to trust him and lean upon him: it is his delight to cherish her and promote her comfort. And Christ loves His people to lean on Him, to rest in Him, to call on Him, to abide in Him. Let us all learn and strive to do so more and more. Let us live on Christ. Let us live in Christ. Let us live with Christ. Let us live to Christ. So doing, we shall prove that we fully realize that “Christ is all.” So doing, we shall feel great peace, and attain more of that “holiness without which no man shall see the Lord.” (Heb. xii. 14.)

The passages I append from Traill and Brooks on the subject of Holiness appear to me so valuable that I make no apology for introducing them. They are the product of an age when, I am obliged to say, experimental religion was more deeply studied and far better understood than it is now. (I.) Reverend Robert Trail, sometime Minister of Cranbrook, Kent. 1696. “Concerning sanctification, there are three things that I would speak to. “I. What sanctification is. “II. Wherein it agrees with justification. “III. Wherein it differs from justification. “I. What is sanctification? It is a great deal better to feel it than to express it, “Sanctification is the same with regeneration; the same with the renovation of the whole man. Sanctification is the forming and the framing of the new creature; it is the implanting and engraving the image of Christ upon the poor soul. It is what the Apostle breathed after - ‘That Christ might be formed in them’ (Gal. iv. 19); That they might ‘bear the image of the heavenly.” (1 Cor. xv. 49) “There are but two men only that all the world is like; and so will it fare with them, as they are like the one, or like the other: the first Adam, and the second Adam. Every man by nature is like the first Adam and like the devil: for the devil and the first fallen Adam were like one another. ‘Ye are of your father the devil.’ saith our Lord (John viii. 44), and he was ‘a murderer from the beginning.’ All the children of the first Adam are the devil’s children, there is no difference here. And all the children of the other sort are like to Jesus Christ, the second Adam; and when His image shall be perfected in them, then they shall be perfectly happy. ‘As we have also borne the image of the earthly, so shall we also bear the image of the heavenly.’ (1 Cor. xv. 49.) Pray observe; we bear the image of the earthly by being born in sin and misery; we bear the image of the earthly by living in sin and misery; and we bear the image of the earthly by dying in sin and misery; and we bear the image of the earthly in the rottenness of the grave; and we bear the image of the heavenly Adam when we are sanctified by His Spirit. This image increases in us according to our growth in sanctification: and we perfectly bear the image of the heavenly Adam when we are just like the Man Christ, both in soul and body, perfectly happy, and perfectly holy; when we have overcome death by His grace, as He overcame it by His own strength. It will never be known how like believers are to Jesus Christ, till they are risen again: when they shall arise from their graves, like so many little suns shining in glory and brightness. Oh, how like will they be to Jesus Christ! though His personal transcendent glory will be His property and prerogative to all eternity. “II. Wherein are justification and sanctification alike? I answer, in many things. ” 1st. They are like one another as they are the same in their author; it is God that justifieth, and it is God that sanctifies. ‘Who shall lay anything to the charge of God’s elect? it is God that justifieth.’ (Rom. viii. 33.) I am the Lord that doth sanctify you, is a common word in the Old Testament. (Ex. i. 13; Lev. xx. 8.) “2ndly. They are alike and the same in their rise, being both of free grace; justification is an act of free grace, and sanctification is the same. ‘Not by works of righteousness which we have done, but according to His mercy, He saved us by the washing of regeneration, and the renewing of the Holy Ghost.’ (Tit. iii. 5.) They are both of grace. “3rdly. They are alike in that they are both towards the same persons. Never a man is justified but he is also sanctified; and never a man is sanctified but he is also justified; all the elect of God, all the redeemed, have both these blessings passing upon them. 196 HOLINESS J. C. RYLE “4thly. They are alike as to the time, they are the same in time. It is a hard matter for us to talk or think of time when we are speaking of the works of God: these saving works of His are always done at the same time; a man is not justified before he is sanctified, though it may be conceived so in order of nature, yet at the same time the same grace works both. ‘Such were some of you,’ saith the Apostle, ‘but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.’ (1 Cor. vi. 11.) “5thly. They are the same as to the operation of them by the same means, that is, by the Word of God: we are justified by the Word, sentencing us to eternal life by the promise; and we are also sanctified by the power of the same Word. ‘Now ye are clean,’ saith our Lord, ‘through the Word that I have spoken unto you.’ (John xv. 3.) ‘That He might sanctify and cleanse His Church,’ saith the Apostle, ‘with the washing of water by the Word.’ (Eph. v. 26.) “6th and lastly. They are the same as to their equal necessity to eternal life. I do not say as to their equal order, but as to their equal necessity: that is, as it is determined that no man who is not justified shall be saved, so it is determined that no man who is not sanctified shall be saved: no unjustified man can be saved, and no unsanctified man can be saved. They are of equal necessity in order to the possessing of eternal life. “III. Wherein do justification and sanctification differ? This is a matter of great concernment for people’s practice and daily exercise; wherein they differ. They agree in many things, as has just now been declared, but they likewise differ vastly. “1st. Justification is an act of God about the state of a man’s person; but sanctification is the work of God about the nature of a man: and these two are very different, as I shall illustrate by a similitude. Justification is an act of God as a judge about a delinquent, absolving him from a sentence of death; but sanctification is an act of God about us, as a physician, in curing us of a mortal disease. There is a criminal that conies to the bar, and is arraigned for high treason; the same criminal has a mortal disease, that he may die of, though there was no judge on the bench to pass the sentence of death upon him for his crime. It is an act of grace which absolves the man from the sentence of the law, that he shall not suffer death for his treason - that saves the man’s life. But notwithstanding this, unless his disease be cured, he may die quickly after, for all the judge’s pardon. Therefore, I say, justification is an act of God as a gracious Judge, sanctification is a work of God as a merciful Physician; David joins them both together. (Ps. ciii. 3.) ‘Who forgiveth all thine inqiuities, who healeth all thy diseases.’ It is promised, That iniquity shall not be your ruin (Ezek. xviii. 30), in the guilt of it; that is justification: and it shall not be your ruin, in the power of it; there lies sanctification. “2ndly. Justification is an act of God’s grace upon the account of the r ighteousness of another, but sanctification is a work of God, infusing a righteousness into us. Now there is a great difference between these two: for the one is by imputation, the other by infusion. “In justification, the sentence of God proceeds this way: the righteousness that Christ wrought out by His life and death, and the obedience that He paid to the law of God, is reckoned to the guilty sinner for his absolution; so that when a sinner comes to stand at God’s bar, when the question is asked, Hath not this man broken the law of God? Yes, saith God; yes, saith the conscience of the poor sinner, I have broken it in innumerable ways. And doth not the law condemn thee to die for thy transgression? Yes, saith the man; yes, saith the law of God, the law knows nothing more but this; ‘the soul that sinneth must die.’ Well, then, but Is there no hope in this case? Yes, and Gospel grace reveals this hope. There is One that took sin on Him, and died for our sins, and His righteousness is reckoned for the poor sinner’s justification; and thus we are absolved. We are absolved in justification by God’s reckoning on our account, on our behalf, and for our advantage, what Christ hath done and suffered for us. “In sanctification the Spirit of God infuses a holiness into the soul. I do not say He infuses a righteousness; for I would fain have these words, righteousness and holiness, better distinguished than generally they are. Righteousness and holiness are, in this case, to be kept vastly asunder. Our righteousness is without us; our holiness is within us, it is our own; the Apostle plainly makes that distinction. ‘Not having mine own righteousness.’ (Phil. iii. 9.) It is our own, not originally, but our own inherently; not our own so us to be of our own working, but our own because it is indwelling in us. But our righteousness is neither our own originally nor inherently; it is neither wrought out by us, nor doth it dwell in us; but it is wrought out by Jesus Christ, and it eternally dwells in Him, and is only to be pleaded 197 HOLINESS J. C. RYLE by faith, by a poor creature. But our holiness, though it be not our own originally, yet it is our own inherently, it dwells in us: this is the distinction that the Apostle makes. ‘That I may be found in Him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.’ (Phil. iii. 9.) “3rdly. Justification is perfect, but sanctification is imperfect; and here lies a great difference between them. Justification, I say, is perfect, and admits of no degrees; admits of no decays, admits of no intermission, nor of any interruption: but sanctification admits of all these. When I say justification is perfect, I mean, that every justified man is equally and perfectly justified. The poorest believer that is this day in the world, is justified as much as ever the Apostle Paul was; and every true believer is as much justified now as he will be a thousand years hence. Justification is perfect in all them that are partakers of it, and to all eternity; it admits of no degrees. And the plain reason of it is this - the ground of it is the perfect righteousness of Jesus Christ, and the entitling us to it is by an act of God the gracious Judge, and that act stands for ever; and if God justifies, who is he that shall condemn? (Rom. viii. 33.) But sanctification is an imperfect, incomplete, changeable thing. One believer is more sanctified than another. I am apt to believe that the Apostle Paul was more sanctified the first hour of his conversion, than any man this day in the world. “Sanctification differs greatly as to the persons that are partakers of it; and it differs greatly too as to the same man; for a true believer, a truly sanctified man, may be more holy and sanctified at one time than at another. There is a work required of us - to be perfecting holiness in the fear of God (2 Cor. vii. 1). But we are nowhere required to be perfecting righteousness in the sight of God; for God hath brought in a perfect righteousness, in which we stand; but we are to take care, and to give diligence to perfect holiness in the fear of God. A saint in glory is more sanctified than ever he was, for he is perfectly so; but he is not more justified than he was. Nay, a saint in heaven is not more justified than a believer on earth is: only they know it better, and the glory of that light in which they see it, discovers it more brightly and more clearly to them.” From Traill’s Sermons, upon 1 Pet. i. 1-3, vol. 4, p. 71. Edinburgh edition of Traill’s Works. 1810. (2.) Rev. Thomas Brooks, Rector of St. Margaret, Fish Street Hill, London. 1662. “Consider the necessity of holiness. It is impossible that ever you should be happy, except you are holy. No holiness here, no happiness hereafter. The Scripture speaks of three bodily inhabitants of heaven - Enoch, before the law; Elijah, under the law; and Jesus Christ, under the Gospel: all three eminent in holiness, to teach us, that even in an ordinary course there is no going to heaven without holiness. There are many thousand thousands now in heaven, but not one unholy one among them all; there is not one sinner among all those saints; not one goat among all those sheep; not one weed among all those flowers; not one thorn or prickle among all those roses; not one pebble among all those glistering diamonds. There is not one Cain among all those Abels; nor one Ishmael among all those Isaacs; nor one Esau among all those Jacobs in heaven. There is not one Ham among all the patriarchs; not one Saul among all the prophets; nor one Judas among all the apostles; nor one Demas among all the preachers; nor one Simon Magus among all the professors. “Heaven is only for the holy man, and the holy man is only for heaven: heaven is a garment of glory, that is only suited to him that is holy. God, who is truth itself, and cannot lie, hath said it, that without holiness no man shall see the Lord. Mark that word ‘no man.’ Without holiness the rich man shall not see the Lord; without holiness the poor man shall not see the Lord; without holiness the nobleman shall not see the Lord; without holiness the mean man shall not see the Lord; without holiness the prince shall not see the Lord; without holiness the peasant shall not see the Lord; without holiness the ruler shall not see the Lord; without holiness the ruled shall not see the Lord; without holiness the learned man shall not see the Lord; without holiness the ignorant man shall not see the Lord; without holiness the husband shall not see the Lord; without holiness the wife shall not see the Lord; without holiness the father shall not see the Lord; without holiness the child shall not see the Lord; without holiness the master shall not see the Lord; without holiness the servant shall not see the Lord. ‘For faithful and strong is the Lord of hosts that hath spoken it.’ (Josh. xxiii. 14.) “In this day some cry up one form, some another; some cry up one Church state, some another; some cry up one way, some another; but certainly the way of holiness is the good old way (Jer. vi. 16); it is the King of kings’ highway to heaven and happiness: ‘And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein.’ (Isa. v. 8.) Some men say, Lo, here is the way; other men say, Lo, there is the way; but certainly the way of holiness is the surest, the safest, the easiest, the noblest, and the shortest way to happiness. “Among the heathen, no man could enter into the temple of honour, but must first enter the temple of virtue. There is no entering the temple of happiness, except you enter into the temple of holiness. Holiness must first enter into you, before you can enter into God’s holy hill. As Samson cried out, ‘Give me water, or I die’; or as Rachel cried out, ‘Give me children, or I die’; so all unsanctified souls may well cry out, Lord, give me holiness, or I die: give me holiness or I eternally die. If the angels, those princes of glory, fall once from their holiness, they shall be for ever excluded from everlasting happiness and blessedness. If Adam in paradise fall from his purity, he shall quickly be driven out from the presence of Divine glory. Augustine would not be a wicked man, an unholy man, one hour for all the world, because he did not know but that he might die that hour; and should he die in an unholy estate, he knew he should be for ever separated from the presence of the Lord and the glory of His power. “O, sirs, do not deceive your own souls; holiness is of absolute necessity; without it you shall never see the Lord. (2 Thess. i. 8-10.) It is not absolutely necessary that you should be great or rich in the world; but it is absolutely necessary that you should be holy: it is not absolutely necessary that you should enjoy health, strength, friends, liberty, life; but it is absolutely necessary that you should be holy. A man may see the Lord without worldly prosperity, but he can never see the Lord except he be holy. A man may to heaven, to happiness, without honour or worldly glory, but he can never to heaven, to happiness, without holiness. Without holiness here, no heaven hereafter. ‘And there shall in no wise enter into it anything that defileth.’ (Rev. xxi. 27.) God will at last shut the gates of glory against every person that is without heart-purity. “Ah, sirs, holiness is a flower that grows not in Nature’s garden. Men are not born with holiness in their hearts, as they are born with tongues in their mouths: holiness is of a Divine offspring: it is a pearl of price, that is to be found in no nature but a renewed nature, m no bosom but a sanctified bosom. There is not the least beam or spark of holiness in any natural man in the world. ‘Every imagination of the thoughts of man’s heart is only evil continually.’ (Gen. vi. 5.) ‘How can man be clean that is born of a woman?’ (Job xxv. 4.) The interrogation carries in it a strong negation, ‘How can man be clean?’ that is, man cannot be clean that is born of a woman: a man that is born of a woman is born in sin, and born both under wrath and under the curse. ‘And who can bring a clean thing out of an unclean?’ ‘But we are all as an unclean thing, and all our righteousnesses are as filthy rags.’ (Job xiv. 4; Isa. lxiv. 6.) ‘There is none righteous, no not one; there is none that understandeth, there is none that seeketh after God.’ (Rom. iii. 10, 11.) Every man by nature is a stranger, yea, an enemy to holiness. (Rom. viii. 7.) Every man that comes into this world comes with his face towards sin and hell, and with his back upon God and holiness. “Such is the corruption of our nature, that, propound any Divine good to it, it is entertained as fire by water, or wet wood, with hissing. Propound any evil, then it is like fire to straw; it is like the foolish satyr that made haste to kiss the fire; it is like that unctuous matter which, the naturalists say, sucks and snatches the fire to it, with which it is consumed. All men are born sinners, and there is nothing but an infinite power that can make them saints. All men would be happy, and yet they naturally loathe to be holy. By all which you may clearly see that food is not more necessary for the preservation of natural life, than holiness is necessary for the preservation and salvation of the soul. If a man had the wisdom of Solomon, the strength of Samson, the courage of Joshua, the policy of Ahithophel, the dignities of Haman, the power of Ahasuerus, and the eloquence of Apollos, yet all those without holiness would never save him. The days and times wherein we live call aloud for holiness. If you look upon them as days and times of grace, what greater and higher engagements to holiness were ever put upon a people, than those that God hath put upon us, who enjoy so many ways, means, and helps to make us holy? Oh, the pains, the care, the cost, the charge, that God hath been at, and that God is daily at, to make us holy! Hath He not sent, and doth He not still send His messengers, rising up early, and going to bed late, and all to provoke you to be holy? Have not many of them spent their time, and spent their strength, and spent their spirits, and spent their lives to make you holy? O, sirs, what do holy ordinances call for, but holy hearts and holy lives? What do days of light call for, but walking in the light, and casting off the deeds of darkness? What is the voice of all the means of grace, but this, Oh, labour to be gracious? And what is the voice of the Holy Spirit, but this, Oh, labour to be holy? And what is the voice of all the miracles of mercy that God hath wrought in the midst of you, but this, ‘Be ye holy, be ye holy’? O, sirs, what could the Lord have done that He hath not done to make you holy? Hath He not lifted you up to heaven in respect of holy helps? Hath He not to this very day followed you close with holy offers, and holy entreaties, and holy counsels, and holy encouragements, and all to make you holy? And will you be loose still, and proud still, and worldly still, and malicious still, and envious still, and contentious still, and unholy still? Oh, what is this, but to provoke the Lord to put out all the lights of heaven, to drive your teachers into corners, to remove your candlesticks, and to send His everlasting Gospel, that hath stood long a tip-toe, among a people that may more highly prize it, and dearly love it, and stoutly defend it, and conscientiously practise it, than you have done to this very day? (Rev. , ; Isa. xlii. 25.) I suppose there is nothing more evident than that the times and seasons wherein we live call aloud upon every one to look after holiness, and to labour for holiness. Never complain of the times, but cease to do evil, and labour to do well, and all will be well; get but better hearts and better lives, and you will quickly see better times. (Isa. i. 16-19.) From Brooks’ “Crown and Glory of Christianity; or, Holiness the only way to Happiness” - Brooks’ Works, vol. 4, pp. 151-153, 187-188. - Grosart’s edition. 1866. 200