Front matter (continued, part 11)
(4) Let me, in the last place, give a parting word of EXHORTATION to all readers of this paper who have received the Spirit of Christ—to the penitent, the believing, the holy, the praying,
the lovers of the Word of God. That exhortation shall consist of three simple things.
(a) For one thing, be thankful for the Spirit. Who has made you to differ? Whence came all these feeling in your heart, which thousands around you know not, and you yourself knew not at one time? To what do you owe that sense of sin, and that drawing towards Christ, and that hunger and thirst after righteousness, and that taste for the Bible and prayer, which, with all your doubts and infirmities, you find within your soul? Did these things come of nature? Oh, no! Did you learn these things in the schools of this world? Oh, no! no! They are all of grace. Grace sowed them, grace watered them, grace began them, grace has kept them up. Learn to be more thankful. Praise God more every day you live—praise Him more in private, praise Him more in public, praise Him in your own family, praise Him above all in your own heart. This is the way to be in tune for heaven. The anthem there will be, "What has God wrought?"
(b) For another thing, be filled with the Spirit. Seek to be more and more under His blessed influence. Strive to have every thought, and word, and action, and habit, brought under obedience to the leadings of the Holy Spirit. Grieve Him not by inconsistencies and conformity to the world. Quench Him not by trifling with little infirmities and small besetting sins. Seek rather to have Him ruling and reigning more completely over you every week that you live. Pray that you may yearly grow in grace, and in the knowledge of Christ. This is the way to do good to the world. An eminent Christian is a light-house—seen far and wide by others, and doing good to myriads, whom he never knows. This is the way to enjoy much inward comfort in this world, to have bright assurance in death, to leave broad evidences behind us, and at last to receive a great crown.
(c) Finally, pray daily for a great outpouring of the Spirit on the Church and on the world. This is the grand need of the day— it is the thing that we need far more than money, machinery, and
men. The "company of preachers" in Christendom is far greater than it was in the days of Paul; but the actual spiritual work done in the earth, in proportion to the means used, is undoubtedly far less. We need more of the presence of the Holy Spirit—more in the pulpit, and more in the congregation—more in the pastoral visit, and more in the school. Where He is, there will be life, health, growth, and fruitfulness. Where He is not—all will be dead, tame, formal, sleepy, and cold. Then let everyone who desires to see an increase of pure and undefiled religion, pray daily for more of the presence of the Holy Spirit in every branch of the visible Church of Christ.
Prove All Things
by J. C. Ryle
"Prove all things—hold fast that which is good." 1 Thessalonians 5:21
You live in days when the text before your eyes is one of the first importance. The truths it contains are especially truths for the times. Give me your attention for a few minutes, and I will try to show you what I mean.
There were three great doctrines or principles which won the battle of the Protestant Reformation:
first, the sufficiency and supremacy of Holy Scripture
secondly, the right of private judgment
thirdly, justification by faith alone, without the deeds of the law.
These three principles were the keys of the whole controversy between the Reformers and the Church of Rome. Keep firm hold of them when you argue with a Roman Catholic, and your position is unassailable; no weapon that the Church of Rome can forge against you shall prosper. Give up any one of them, and your cause is lost. Like Samson, with his hair shorn, your strength is gone. Like the Spartans, betrayed at Thermopylae, you are outflanked and surrounded. You cannot maintain your ground. Resistance is useless. Sooner or later you will have to lay down your arms, and surrender at discretion. Remember this.
The Roman Catholic controversy is upon you once more. You must put on the old armor, if you would not have your faith overthrown. The sufficiency of Holy Scripture, the right of private judgment, justification by faith alone—these are the three great principles to which you must always cling. Grasp them firmly, and never let them go. Reader, one of the three great principles to which I have referred appears to me to stand forth in the verse of Scripture which heads this tract—I mean the right of private judgment. I wish to say something to you about that principle.
The Holy Spirit, by the mouth of Paul, says to us, "Prove all things. Hold fast that which is good." In these words you have two great truths:
I. The right, duty, and necessity of private judgment. "Prove all things."
II. The duty and necessity of keeping firm hold upon truth. "Hold fast that which is good."
I propose to dwell a little on both these heads.
I. Let me speak first, of the right, duty, and necessity of private judgment. "Prove all things." When I say the right of private judgment, I mean that every individual Christian has a right to judge for himself by the Word of God, whether that which is put
before him as religious truth, is God's truth, or is not. When I say the duty of private judgment, I mean that God requires every Christian man to use the right of which I have just spoken—to compare man's words and man's writings with God's revelation, and to make sure that he is not deluded and taken in by false teaching. And when I say the necessity of private judgment, I mean this—that it is absolutely needful for every Christian who loves his soul and would not be deceived, to exercise that right, and discharge that duty to which I have referred; seeing that experience shows that the neglect of private judgment has always been the cause of immense evils in the Church of Christ!
Now the Apostle Paul urges all these three points upon your notice when he uses those remarkable words, "Prove all things." I ask your particular attention to that expression. In every point of view it is most weighty and instructive. Here, you will remember, the Apostle Paul is writing to the Thessalonians, to a Church which he himself had founded. Here is an inspired Apostle writing to young inexperienced Christians, writing to the whole professing Church in a certain city, containing laity as well as clergy, writing too with especial reference to matters of doctrine and preaching, as we know by the verse preceding the text: "Despise not prophesyings." And yet mark what he says: "Prove all things." He does not say, "Whatever apostles, whatever evangelists, pastors and teachers, whatever your leaders, whatever your ministers tell you is truth--that you are to believe." No! he says, "Prove all things." He does not say, "Whatever the universal Church pronounces true--that you are to hold." No! he says, "Prove all things."
The principle laid down is this, "Prove all things by the Word of God. All ministers, all teaching, all preaching, all doctrines, all sermons, all writings, all opinions, all practices—prove all by the Word of God. Measure all by the measure of the Bible. Compare all with the standard of the Bible. Weigh all in the balances of the Bible. Examine all by the light of the Bible. Test all in the crucible of the Bible. That which can abide the fire of the Bible--you are to receive, hold, believe
and obey. That which cannot abide the fire of the Bible--you are to reject, refuse, repudiate, and cast away."
Reader, this is private judgment. This is the right you are to exercise if you love your soul. You are not to believe things in religion merely because they are said by Popes or Cardinals—by Bishops or Priests— by Presbyters or Deacons—by Churches, Councils, or Synods—by Fathers, Puritans, or Reformers. You are not to argue, "Such and such things must be true--because these men say so." You are not to do so. You are to prove all things by the Word of God.
I know such doctrine sounds shocking in some men's ears. But I write it down advisedly, and believe it cannot be disproved. I want to encourage no man in ignorant presumption or ignorant contempt. I praise not the man who seldom reads his Bible, and yet sets himself up to pick holes in his minister's sermons. I praise not the man who knows nothing but a few texts in the New Testament, and yet undertakes to settle questions in divinity which have puzzled God's wisest children. But still I hold with Bilson, that "all hearers have both liberty to discern, and a charge to beware of seducers; and woe to them that do it not." And I say with Davenant, "We are not to believe all who undertake to teach in the Church, but must take care and weigh with serious examination, whether their doctrine is sound or not."
Reader, men may dislike the doctrine of private judgment, but there is no doubt that it is continually taught in the Word of God. This is the principle laid down in the eighth chapter of Isaiah, 19th verse. These words were written, remember, at a time when God was more immediately King over His Church, and had more direct communication with it than He has now. They were written at a time when there were men upon earth who had direct revelations from God. Yet what does Isaiah say? "To the law and to the testimony! If they do not speak according to this word, it is because there is no light or truth in them." If this be not private judgment what is?
This again is the principle laid down by our Lord Jesus Christ in the Sermon on the Mount. Remember what He says: "Beware of false prophets which come to you in sheep's clothing, but inwardly they are ravening wolves. You shall know them by their fruit." (Matt. 7:15.) How is it possible that men shall know these false prophets, except they exercise their private judgment as to what their fruits are?
This is the practice you find commended in the Bereans, in the Acts of the Apostles. They did not take the Apostle Paul's word for granted, when he came to preach to them. You are told, that they searched the Scriptures daily, whether those things were so," and "therefore," it is said, "many of them believed." (Acts 17:11, 12.) What was this again but private judgment?
"The people of God are called to test the truth, to judge between true and false, between light and darkness. God has made them the promise of His Spirit, and has left unto them His Word. The Christians of Berea, when they heard the preaching of Paul, searched the Scriptures daily, to ascertain whether those things which Paul taught were true. So must you. Give heed to instruction--and yet do not receive any teachings without proof and trial that they are the wholesome doctrine of the Word of God." Jewell.
This is the spirit of the advice given in 1 Cor. 10:15, "I speak as unto wise men—you judge what I say." Coloss. 2:18, "Beware lest any man spoil you through philosophy and vain deceit." 1 John 4:1, "Beloved, believe not every spirit, but test the spirits, whether they are of God." 2 John 10, "If there come any unto you, and bring not this doctrine, receive him not into your house." If these passages do not recommend the use of private judgment, I do not know what words mean. To my mind they seem to say to every individual Christian, "Prove all things."
Reader, whatever men may say against private judgment, you may be sure that it cannot be neglected without immense danger to your
soul. You may not like it, but you never know what you may come to, if you refuse to use it! No man can say into what depths of false doctrine you may be drawn—if you will not do what God requires of you, and "Prove all things."
Suppose that, in fear of private judgment, you resolve to believe whatever the Church believes. Where is your security against error? The Church is not infallible. There was a time when almost the whole of Christendom embraced the Arian heresy, and did not acknowledge the Lord Jesus Christ to be equal with the Father in all things. There was a time, before the reformation, when the darkness over the face of Europe was a darkness which might be felt. The General Councils of the Church are not infallible. When the whole Church is gathered together in a General Council, what says our Twenty-first Article? "They may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation, have neither strength nor authority, unless it may be declared that they he taken out of Holy Scripture."
The particular branches of the Church are not infallible. Anyone of them may err. Many of them have fallen foully, or have been swept away. Where is the Church of Ephesus at this day? Where the Church of Sardis at the present time? Where the Church of Hippo in Africa? Where the Church of Carthage? They are all gone! Not a vestige of any of them is left! Will you then be content to err merely because the Church errs? Will your erring in company with the Church, remove your responsibility for your own soul? Oh, reader, it were surely a thousand times better for a man to stand alone and be saved —than to err in company with the Church, and be lost! It were better to prove all things, and go to heaven—than to say, "I dare not think for myself," and go to hell.
But suppose that, to cut matters short, you resolve to believe whatever your minister believes. Once more I ask, Where is your safety? Where is your security? Ministers are not infallible, any more than Churches. All of them have not the Spirit of God. The very best
of them are only men. Call us Bishops, Priests, Deacons, or whatever names you please—we are all earthen vessels. I speak not merely of Popes, who have promulgated awful superstitions and led abominable lives. I would rather point to the very best of Protestants and say, "Beware of looking upon them as infallible—beware of thinking of any man (whoever that man may be)—that he cannot err!"
Luther held to consubstantiation—that was a mighty error. Zwingle, the Swiss Reformer, went on to battle, and died in the fight—that was a mighty error. Calvin, the Geneva Reformer, advised the burning of Servetus—that was a mighty error. Cranmer and Ridley urged the putting of Hooper into prison because of some trifling dispute about vestments—that was a mighty error. Whitgift persecuted the Puritans —that was a mighty error. Wesley and Toplady in the last century, quarreled fiercely about doctrine—that was a mighty error. All these things are warnings—if you will only take them. All say, "Cease from trusting in man." All show us that if a man's religion hangs on ministers, whoever they may be, and not on the Word of God—it hangs on a broken reed!
Never make ministers into Popes. Follow us so far as we follow Christ, but not a hair's breadth further. Believe whatever we can show you out of the Bible, but do not believe a single word more. Neglect the duty of private judgment, and you may find, to your cost, the truth of what Whitby says: The best of overseers do sometimes make oversights. You may live to experience the truth of what the Lord said to the Pharisees: When the blind lead the blind, both fall into the ditch!
Reader, be very sure no man is safe against error, unless he acts on Paul's injunction—unless he "proves all things" by the Word of God. Reader, I have said that it is impossible to overrate the evils that may arise from neglecting to exercise your private judgment. I will go further, and say that it is impossible to overrate the blessings which private judgment has conferred both on the world and on the
Church. I ask you to remember that the greatest discoveries in science and in philosophy, have arisen from the use of private judgment. To this we owe the discovery of Galileo, that the earth went round the sun, and not the sun round the earth. To this we owe Columbus' discovery of the new continent of America. To this we owe Harvey's discovery of the circulation of the blood. To this we owe Jenner's discovery of vaccination. To this we owe the printing press, the steam engine, the power-loom, the electric telegraph, railways, and gas. For all these discoveries we are indebted to men who dared to think for themselves. They were not content with the beaten path of those who had gone before. They were not satisfied with taking for granted that what their fathers believed must be true. They made experiments for themselves. They brought old established theories to the proof; and found that they were worthless. They proclaimed new systems, and invited men to examine them, and test their truth. They bore storms of obloquy and ridicule unmoved. They heard the clamor of prejudiced lovers of old traditions without flinching. And they prospered and succeeded in what they did. We see it now. And we who live in the nineteenth century are reaping the fruit of their use of private judgment.
And, reader, as it has been in science—so also it has been in the history of the Christian religion. The martyrs who stood alone in their day, and shed that blood which has been the seed of Christ's Gospel throughout the world—the Reformers, who, one after another, rose up in their might to enter the lists with the Church of Rome—all did what they did, suffered what they suffered, proclaimed what they proclaimed, simply because they exercised their private judgment about what was Christ's truth.
Private judgment made the Waldenses, the Albigenses, and the Lollards, count not their lives dear to them, rather than believe the doctrines of the Church of Rome. Private judgment made Wyckliffe search the Bible in our land, denounce the Romish Friars, and all their impostures, translate the Scriptures into the vulgar tongue, and become "the morning star" of the Reformation. Private judgment
made Luther examine Tetzel's abominable system of indulgences by the light of the Word. Private judgment led him on, step by step, from one thing to another, guided by the same light, until at length the gulf between him and Rome was a gulf that could not be passed, and the Pope's power in Germany was completely broken. Private judgment made our own English Reformers examine for themselves, and inquire for themselves, as to the true nature of that corrupt system under which they had been born and brought up. Private judgment made them cast off the abominations of Popery, and circulate the Bible among the laity. Private judgment made them brake the fetters of tradition, and dare to think for themselves. They refused to take for granted, Rome's pretensions and assertions. They examined them all by the Bible, and because they would not abide the examination, they broke with Rome altogether. All the blessing of Protestantism in England, all that we are enjoying at this very day, we owe to the right exercise of private judgment.
Surely if we do not honor private judgment, we are thankless and ungrateful indeed! Reader, I warn you not to be moved by the common argument, that the right of private judgment is liable to be abused—that private judgment has done great harm, and should be avoided as a dangerous thing. Never was there a more miserable argument! Never was there one which when thrashed proves so full of chaff! Private judgment has been abused! I would like the objector to tell me what good gift of God has not been abused! What high principle can be named that has not been employed for the very worst of purposes? Strength may become tyranny when it is employed by the stronger to coerce the weaker, yet strength is a blessing when properly employed. Liberty may become licentiousness when every man does that which is right in his own eyes, without regarding the rights and feelings of others; yet liberty, rightly used, is a mighty blessing. Because many things may be used improperly, are we, therefore, to give them up altogether? Because opium is used improperly by some, is it not to be used as a medicine on any occasion at all? Because money may be used improperly, is all money to be cast into the sea? You cannot have good in this world
without evil. You cannot have private judgment without some abusing it, and turning it to bad account.
But private judgment, people say, has done more than good! What harm has private judgment done, I would like to know, in matters of religion, compared to the harm that has been done by the neglect of it? Grant, for a moment, that among Protestants who allow private judgment, there are divisions. Grant that in the Church of Rome, where private judgment is forbidden, there are no divisions. I might easily show that Romish unity is far more seeming than real. Bishop Hall, in his book called The Peace of Rome, numbers up no less than three hundred differences of opinion maintained in the Romish Church. I might easily show that the divisions of Protestants are exceedingly exaggerated, and that most of them are upon points of minor importance. I might show that, with all the varieties of Protestantism, as men call them, there is still a vast amount of fundamental unity and substantial agreement among Protestants. No man can read the "Harmony of Protestant Confessions" without seeing that.
But grant for a moment that private judgment has led to divisions, and brought about varieties. I say that these divisions and varieties are but a drop of water, when compared with the torrent of abominations that have arisen from the Church of Rome's practice of disallowing private judgment altogether! Place the evils in two scales —the evils that have arisen from private judgment, and those that have arisen from no man being allowed to think for himself. Weigh the evils one against another, and I have no doubt as to which will be the greatest. Give me Protestant divisions, certainly, rather than Popish unity, with the fruit that it brings forth! Give me Protestant variations, rather than Romish ignorance, Romish superstition, Romish darkness, and Romish idolatry!
Let the two systems be tried by their fruits—the system that says, "Prove all things," and the system that says, "Dare to have no opinion of your own," let them be tried by their fruits in the hearts, in the
intellects, in the lives, in all the ways of men—and I have no doubt as to the result!
Reader, I warn you above all things not to be moved by the specious argument, that it is humility to disallow private judgment, that it is humility to have no opinion of your own, that it is the part of a true Christian not to think for himself! I tell you that such humility is a false humility, a humility which does not deserve that blessed name. Call it rather laziness! Call it rather idleness. Call it rather sloth. It makes a man strip himself of all his responsibility, and throw the whole burden of his soul into the hands of the minister and the Church! It gives a man a mere vicarious religion, a religion by which he places his conscience and all his spiritual concerns under the care of others. He need not trouble himself! He need no longer think for himself! He has embarked in a safe ship, and placed his soul under a safe pilot—and will get to heaven!
Oh, beware of supposing that this deserves the name of humility. It is refusing to exercise the gift that God has given you. It is refusing to employ the sword of the Spirit which God has forged for the use of your hand. Blessed be God, our forefathers did not act upon such principles! Had they done so, we should never have had the Reformation. Had they done so, we might have been bowing down to the image of the virgin Mary at this moment, or praying to the spirits of departed saints, or having a service performed in Latin. From such humility, may the good Lord ever deliver you!
Reader, as long as you live—resolve that you will read for yourself; think for yourself, judge of the Bible for yourself; in the great matters of your soul. Have an opinion of your own. Never be ashamed of saying, "I think that this is right—because I find it in the Bible," and "I think that this is wrong—because I do not find it in the Bible." "Prove all things," and prove them by the Word of God. As long as you live, beware of the blindfold system, which many commend in the present day—the system of following a leader, and having no opinion of their own—the system which practically says, "Only keep
your Church, only receive the sacraments, only believe what the ordained ministers who are set over you tell you—and then all shall be well."
I warn you, that this will not do. I warn you that if you are content with this kind of religion, you are periling your immortal soul. Let the Bible, and not any Church upon earth, or any minister upon earth, be your rule of faith.
"Prove all things" by the Word of God. And, above all, as long as you live, look forward to the great day of judgment. Think of the solemn account which every one of us shall have to give in that day before the judgment seat of Christ. We shall not be judged by Churches. We shall not be judged by whole congregations. We shall be judged individually, each by himself! What shall it profit you in that day to say, "Lord, Lord, I believed everything the Church told me. I received and believed everything ordained ministers set before me. I thought that whatever the Church and the ministers said, must be right"? What shall it profit us to say this, if we have held some deadly error? Surely, the voice of Him who sits upon the throne will reply, "You had the Scriptures. You had a book plain and easy—to him that will read it and search it in a childlike spirit. Why did you not use the Word of God when it was given to you? You had a reasonable mind given you to understand that Bible. Why did you not 'Prove all things,' and thus keep clear of error?" Oh, reader, if you refuse to exercise your private judgment, think of that awful day—and beware!
II. And now let me speak of the duty and necessity of keeping firm hold upon truth. The words of the Apostle on this subject are pithy and forcible. "Hold fast," he says, "that which is good." It is as if he said to us, "When you have found the truth for yourself; and when you are satisfied that it is Christ's truth—that truth which the Scriptures set forth—then get a firm hold upon it, grasp it, keep it in your heart, never let it go!" He speaks as one who knew what the hearts of all Christians are. He knew that our grasp of the Gospel, at our best, is very cold—that our love soon waxes feeble
—that our faith soon wavers—that our zeal soon flags—that familiarity with Christ's truth often brings with it a species of contempt—that, like Israel, we are apt to be discouraged by the length of our journey—and, like Peter, ready to sleep one moment and fight the next—but, like Peter, not ready to watch and pray.
All this Paul remembered, and, like a faithful watchman, he cries, by the Holy Spirit, "Hold fast that which is good!" He speaks as if he foresaw by the Spirit that the good tidings of the Gospel would soon be corrupted, spoiled, and plucked away from the Church at Thessalonica. He speaks as one who foresaw that Satan and all his agents would labor hard to cast down Christ's truth. He writes as though he would forewarn men of this danger, and he cries, "Hold fast that which is good." Reader, the advice is always needed as long as the world stands.
There is a tendency to decay in the very best of human institutions. The best visible Church of Christ is not free from this liability to degenerate. It is made up of fallible men. There is always in it a tendency to decay. We see the leaven of evil creeping into many a Church, even in the Apostle's time. There were evils in the Corinthian Church, evils in the Ephesian Church, evils in the Galatian Church. All these things are meant to be our warnings and beacons in these latter times! All show the great necessity laid upon the Church to remember the Apostle's words: "Hold fast that which is good!"
Many a Church of Christ since then has fallen away for the lack of remembering this principle. Their ministers and members forgot that Satan is always laboring to bring in false doctrine. They forgot that he can transform himself into an angel of light—that he can make darkness appear as light, and light appear as darkness; truth appear as falsehood, and falsehood appear as truth. If he cannot destroy Christianity, he ever tries to corrupt it. If he cannot prevent the form of godliness, he endeavors to rob Churches of the power. No
Church is ever safe which forgets these things, and does not bear in mind the Apostle's injunction: "Hold fast that which is good!"
Reader, if ever there was a time in the world when Churches were put upon their trial, whether they would hold fast the truth or not— that time is the present time, and those Churches are the Protestant Churches of our own land. Popery, that old enemy of our nation, is coming in upon us in this day like a flood. We are assaulted by open enemies without, and betrayed continually by false friends within. The numbers of Roman Catholic churches, and chapels, and schools, and convents and monasteries, are continually increasing around us. Month after month brings tidings of some new defection from the ranks of the Church of England, to the ranks of the Church of Rome. Already the clergy of the Church of Rome are using great swelling words about things to come, and boasting that, sooner or later, England shall once more be brought back to the orbit from whence she fell, and take her place in the Catholic system! Already the Pope is parceling our country into his bishoprics, and speaks like one who thinks that by-and-by he shall divide the spoil. Already he seems to foresee a time when England shall be as Rome, when London shall be as the Vatican itself. Surely, now or never, we ought all of us to awake, and "Hold fast that which is good."
We supposed, some of us, in our blindness, that the power of the Church of Rome was ended. We dreamed, some of us, in our folly, that the Reformation had ended the Popish controversy, and that if Romanism did survive, Romanism was altogether changed. If we did think so, we have lived to learn that we made a most grievous mistake! Rome never changes! It is her boast that she is always the same. The snake is not killed! He was wounded at the time of the Reformation, but was not destroyed. The Romish Antichrist is not dead. He was cast down for a little season, like the fabled giant buried under Etna, but his deadly wound is healed, the grave is opening once more, and Romish Antichrist is coming forth! The unclean spirit of Popery is not laid in his own place. Rather he seems
to say, "My house in England is now swept and garnished for me; let me return to the place from whence I came forth."
And, reader, the question is now, whether we are going to abide quietly, sit still, and fold our hands, and do nothing to resist the assault. Are we really men of understanding of the times? Do we know the day of our visitation? Surely, this is a crisis in the history of our Churches and of our land. It is a time which will soon prove whether we know the value of our privileges, or whether, like Amalek, "the first of the nations," our "latter end shall be that we perish forever." It is a time which will soon prove whether we intend to allow our candlestick to be quietly removed—or repent, and do our first works, lest any man should take our crown.
If we love the open Bible—if we love the preaching of the Gospel—if we love the freedom of reading that Bible, and the opportunity of hearing that Gospel, with no man forbidding us—if we love civil liberty—if we love religious liberty—if these are precious to our souls, we must all make up our minds to hold fast, lest by and by we lose all.
Reader, if we mean to hold fast, every parish, every congregation, every Christian man, and every Christian woman, must do their part in contending for the truth. Each should work, and each should pray, and each should labor as if the preservation of the pure Gospel depended upon himself or herself, and upon no one else at all. The rich must not leave the matter to the poor, nor the poor to the rich. We must all work. Every living soul has a sphere of influence. Let him see to it that he fills it. Every living soul can throw some weight into the scale of the Gospel. Let him see to it that he casts it in. Let everyone know his own individual responsibility in this matter; and all, by God's help, will be well.
If we would hold fast that which is good, we must never tolerate any doctrine which is not the pure doctrine of Christ's Gospel. There is a hatred which is downright charity—that is the hatred of erroneous
doctrine. There is an intolerance which is downright praiseworthy— that is the intolerance of false teaching. Who would ever think of tolerating a little poison given to him day by day? If men come among you who do not preach "all the counsel of God," who do not preach of Christ, and sin, and holiness, of ruin, and redemption, and regeneration; and do not preach of these things in a Scriptural way, you ought to cease to hear them. You ought to act upon the injunction given by the Holy Spirit in the Old Testament: "Cease, my son, to hear the instruction which causes to err from the words of knowledge." (Proverbs 19:27.) You ought to carry out the spirit shown by the Apostle Paul, in Gal. 1:8: "Though we, or an angel from heaven preach any other doctrine unto you than that which we have preached, let him be accursed!"
If we can bear to hear Christ's truth mangled or adulterated—and can see no harm in listening to that which is "another Gospel"—and can sit at ease while "sham Christianity" is poured into our ears—and can go home comfortably afterwards, and not burn with holy indignation —if this is the case, there is little chance of our ever doing much to resist Rome! If we are content to hear Jesus Christ not put in His rightful place—we are not men and women who are likely to do Christ much service, or fight a good fight on His side. He who is not zealous against error—is not likely to he zealous for truth. If we would hold fast the truth—we must be ready to unite with all who hold the truth, and love the Lord Jesus Christ in sincerity. We must he ready to lay aside all minor questions as things of subordinate importance. All minor points of difference, however important they may be in their place and in their proportion—all ought to be regarded as subordinate questions. I ask no man to give up his private opinions about them. I wish no man to do violence to his conscience. All I say is, that these questions are wood, hay, and stubble, when the very foundations of the faith are in danger! The Philistines are upon us! Can we make common cause against them, or can we not? This is the one point for our consideration.
Surely it is not right to say that we expect to spend eternity with men in heaven, and yet cannot work for a few years with them in this world. The presence of a common foe ought to sink minor differences. We must hold together. Depend upon it, all Christians must hold together, if they mean to "hold fast that which is good." Some men may say, "This is very troublesome." Some may say, "Why not sit still and be quiet?" Some may say, "Oh, that horrid controversy! What need is there for all this trouble? Why should we care so much about these points of difference?" I ask, what good thing was ever gotten or ever kept, without trouble? Gold does not lie open in the fields, but deep in the earth. Pearls do not grow on trees, but deep down in Indian seas. Difficulties are never overcome without struggles. Mountains are seldom climbed without fatigue. Oceans are not crossed without tossings on the waves. Peace is seldom obtained without war. And Christ's truth is seldom maintained, without pains, without struggles, and without trouble.
Let the man who talks of "trouble" tell me where we would be at this day—if our forefathers had not taken some trouble? Where would be the Gospel of England—if martyrs had not given their bodies to be burned? Who shall estimate our debt to Cranmer, Latimer, Hooper, Ridley and Taylor, and their brethren? They held fast that which is good. They would not give up one jot of truth. They counted not their lives dear, for the Gospel's sake. They labored, and they travailed— and we have entered into their labors. Shame upon us if we will not take a little trouble to keep with us—what they so nobly won!
Trouble or no trouble—pains or no pains—controversy, or no controversy—one thing is very sure: that nothing but Christ's Gospel will ever do good to our own souls. Nothing else will maintain our Churches. Nothing else will ever bring down God's blessing upon our land. If, therefore, we love our own souls, or if we love our country's prosperity, or if we love to keep our Churches standing, we must remember the Apostles words, and "hold fast," hold firmly the Gospel, and refuse to let it go!
And now, reader, I have set before you two things. One is the right, the duty, and necessity of private judgment. The other is the duty and necessity of keeping firm hold upon truth. It only remains for me to APPLY these things to your own individual conscience by a few concluding words.
For one thing, if it is your duty to "prove all things," let me beseech and exhort you to arm yourself with a thorough knowledge of the Word of God. Read your Bible regularly. Become familiar with your Bible. Prove all religious truth when it is brought before you—by the Bible. A little knowledge of the Bible will not suffice. Depend upon it, a man must know his Bible well if he is to prove religious teachings by it; and he must read it regularly if he would know it well. There is no royal road to a knowledge of the Bible. There must be reading daily, regular reading of the Book—or the Book will not be known. As one said quaintly, but most truly, "Justification may be by faith, but a knowledge of the Bible comes only by works." The devil can quote Scripture. He could go to our Lord and quote Scripture when he wished to tempt Him. A man must be able to perceive error, from his knowledge of Scripture, when he hears error taught—lest he be deceived. Neglect your Bible, and nothing that I know of can prevent your becoming a Roman Catholic, an Arminian, a Socinian, a Jew, or a Turk—if a plausible advocate of any of these false systems shall happen to meet you.
For another thing, if it be right to "prove all things," take care to test every Roman Catholic doctrine, by whoever put forward, by the written Word of God. Believe nothing, however speciously advanced —believe nothing, with whatever weight of authority brought forward —believe nothing, though supported by all the Fathers— believe nothing, except it can be proved to you out of Scripture! That alone is infallible. That alone is light. That alone is God's measure of truth and falsehood. "Let God be true—and every man a liar."
The New Zealanders' answer to the Romish priests who went among them, is an answer never to be forgotten. They heard these priests
urge upon them the worship of the Virgin Mary. They heard them recommend them to pray to saints. They heard them advocate the use of images. They heard them speak of the authority of the Church of Rome, the supremacy of the Pope, the antiquity of the Romish church. They knew the Bible, and they heard all this calmly, and gave one simple but memorable answer: "It cannot be true—because it is not in the Book!" All the learning in the world could never have supplied a better answer than that! Latimer, or Knox, or Owen, could never have made a more crushing reply. Let this be our rule when we are attacked by Romanists; let us hold fast the sword of the Spirit, and say in reply to all their arguments, "It cannot be true—because it is not in the Book!"
Last of all, if it be right to "hold fast that which is good," let us make sure that we have each laid hold personally, upon Christ's truth for ourselves. Reader, it will not save you to know all controversies, and to be able to detect everything which is false. Head knowledge will never bring you to heaven! It will not save us to be able to argue and reason with Roman Catholics, or to detect the errors of Popes' Bulls, or Pastoral Letters. Let us see that we each lay hold upon Jesus Christ for ourselves, by our own personal faith. Let us see to it that we each flee for refuge, and lay hold upon the hope set before us in His glorious Gospel. Let us do this, and all shall be well with us, whatever else may go ill. Let us do this, and then all things are ours. The Church may fall. The State may go to ruin. The foundations of all establishments may be shaken. The enemies of truth may for a season prevail. But as for us—all shall be well. We shall have in this world, peace—and in the world which is to come, life everlasting; for we shall have Christ, and having Him, we have all. This is real good, lasting good—good in sickness, good in health, good in life, good in death, good in time, and good in eternity! All other things are but uncertain. They all wear out. They fade. They droop. They wither. They decay. The longer we have them the more worthless we find them, and the more we realize, that everything here below is "vanity and vexation of spirit."
But as for hope in Christ, that is always good. The longer we use it— the better it seems. The more we wear it in our hearts—the brighter it will look. It is good when we first have it. It is better far when we grow older. It is better still in the day of trial, and the hour of death. And best of all, depend upon it—it will prove good in the day of judgment. Reader, if you have not yet laid hold on this hope in Christ, seek it at once. Call on the Lord Jesus to give it to you. Give Him no rest until you know and feel that you are His. If you have laid hold on this hope, hold it fast. Prize it highly, for it will stand by you when everything else fails!
The Blood of the Lamb by J. C. Ryle
"These are those who came out of the great tribulation. They washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tabernacle over them. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; for the Lamb who is in the midst of the throne shepherds them, and leads them to springs of waters of life. And God will wipe away every tear from their eyes." (Revelation 7:14-17)
This is a very glorious account, and yet we need not wonder, for it was a vision of heavenly things. You may call it a short glimpse within the veil which separated this world from the world to come. We read in the verses before our text, that the apostle John saw in the spirit a great multitude which no man could number, clothed with white robes, and bearing palms in their hands, standing before the throne and before the Lamb. And not knowing himself who or what these might be, he received information from one of the elders (or chief angels), and was told in the words you have heard, that these were the blessed company of all faithful people, the redeemed out of every nation and kindred and tongue, the true children of God, the heirs of everlasting salvation.
I propose this morning to consider fully the account which this elder gave. I counsel you, beloved, to search and see what you know of it in your own selves. The day shall come when the sun shall become black as sackcloth of hair, and the moon shall become as blood, and the stars of heaven shall fall unto the earth, and those who are strangers to the character described in our text shall find it had been better for them if they had never been born. Blessed are those who are not ashamed to confess that they seek a more abiding city than
this world, even a heavenly one, and count all things loss if they can only win Christ and be found in Him.
Now there are three points to be examined in our text.
I. First, where did these saints come from, whom John saw.
II. Second, how they had been able to reach the place where he saw them.
III. Third and last, what was their reward.
I. First, then, we learn that God's saints have come out of great tribulation. That is, they have come out of a world full of sin and danger, a world in which they have so much to encounter which is hurtful to their souls that you may truly call it a place of great tribulation. How strange that seems! This earth so fair and lovely as it appears, so full of everything to make life enjoyable; this earth on which millions set all their affections and have not a thought beyond it—is a wilderness beset with trials and difficulties to every true believer. Write this down on the tablet of your memory, that if you make up your mind to follow Christ and have your soul saved, you will sooner or later have to go through great tribulation.
Brethren, why are these things so? Because the WORLD you live in is a fallen world, the devil is the prince of it, and by far the greater part of the men and women in it have shut their eyes and given themselves up to his service. Once become a follower of Christ, you will see iniquity abounding on every side, you will see your blessed Savior's laws trampled under foot, you will find the immense majority of those around you to be spiritually dark, sleeping and dead—some altogether thoughtless, some resting on a form of godliness without the power; and if you love the Lord Jesus in sincerity, to see your Redeemer thus despised, will make the world a place of tribulation.
But this is not all. The earthly-minded, the thoughtless, will never let you hold on your way in peace. Oh no! you are condemning their practices and fashions, you are a witness against their deadness and neglect of true religion; and so if you set your face towards Zion they will try to turn you back. Perhaps it will be laughter, perhaps it will be hard words. One day they will accuse you of pride, another of selfconceit; sometimes they will annoy you with arguments, sometimes they will avoid your company—but, one way or another, you will soon discover that the worldly-minded will never let you go quietly to heaven. You cannot please them. You may exercise yourself like Paul to have a conscience void of offence towards all men; it matters not, you cannot serve the Lord and Mammon, and if you walk with God, you will find your way is spoken against by nearly all.
And then there is your own HEART—deceitful, treacherous, and cold—the flesh lusting against the spirit and the spirit warring with the flesh; your readiness to make excuses, your deadness in the use of means, your wandering thought in prayer, your lack of faith in in times of sorrow, your presumptuous self-confidence in time of joy. O Christian, you have an enemy within which needs your constant watchfulness; you have a fountain of trials in your own bosom; you will have daily occasion to crucify the flesh with its affections and lusts.
And add to this those CARES which you have in common with all children of Adam—sickness, disease and pain, the loss of property, the unkindness of friends, the daily toil for a livelihood, the fear of poverty, the many nameless causes of anxiety which every week almost brings round—and say whether it be not true that all God's people come out of great tribulation. They must deny themselves, they must take up the cross, they must reckon on many a trial, if they would enter into the kingdom of heaven.
Mark well, beloved, this truth—the path to glory has been always filled with thorns; it is the experience of all those holy men who have left us an example that we should walk in their steps: Abraham, and
Jacob, and Moses, and David, and Job, and Daniel, there was not one of them who was not perfected through sufferings.
We are all too much disposed to think a time may come when we shall have a season of repose and not be harassed with these vexations and disappointments. Almost everyone supposes he is tried more than his neighbors—but let us not be deceived—this earth is not our rest; it is a place for working, not for sleeping. Here is the reason that so many run well for a time, and seem to have the love of Christ in their hearts, and yet, when persecution or affliction arises for the word's sake, they fall away. They had not counted the cost; they had reckoned on the reward without the labor; they had forgotten this most important point in the character of God's saints, "they are men who have come out of great tribulation."
This seems a hard saying—but I would have you know these heavy trials are laid on us for the most wise and merciful purposes. We live in such a fair and pleasant world, we are so surrounded with so much that is smiling and mirthful, that if we were not often obliged to taste of sickness and trial or disappointments, we would forget our heavenly home, and pitch our tents in this Sodom. This is why God's people pass through great tribulations. This is why they are often called upon to suffer the sting of affliction and anxiety—or weep over the grave of those whom they have loved as their own soul. It is their Father's hand which chastens them! It is thus He weans their affections from things below—and fixes them on Himself! It is thus He trains them for eternity, and cuts the threads one by one which bind their wavering hearts to earth.
No doubt such chastening is grievous for the time—but still it brings many a hidden grace to light, and cuts down many a secret seed of evil. We shall see those who have suffered most shining among the brightest stars in the assembly of heaven. The purest gold is that which has been longest in the refiner's furnace. The brightest diamond is often that which has required the most grinding and
polishing. "For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory!"
The saints are men who have come out of great tribulation, they are never left to perish in it; the last night of weeping will soon be spent, the last wave of trouble will have rolled over us, and then we shall have a peace which passes all understanding; we shall be at home forever with the Lord.
I repeat, this seems at first sight a hard saying; and yet it is a true one. Count up the enemies which encompass the children of God— the world with its unkindnesses or its snares and seductions; the flesh with its unceasing backwardness and indifference to the Lord's service; the devil with his arts and devices—and see whether you could give a more correct picture of the saints' experience than may be found in the words, "these are those who came out of great tribulation." An unconverted man may not understand this, and a thoughtless man may not consider it; they neither know nor care about this spiritual conflict; it is foolishness to them—but those who are born again, and have learned the value of their own souls, can set to their seals that it is all true.
II. The second question rising out of the text is this: "How did these shining ones reach that blessed place where John saw them?" Think not it was their own righteousness which brought salvation, and their own strength which upheld them. The cross will surely lead to the crown—but the cross will never deserve it; not all the tears which they have shed, not all the patience they have shown in tribulation, could ever avail to make atonement for transgression—or wash away one single sin. What says the apostle? "They have washed their robes, and made them white in the blood of the Lamb!" They have not been ashamed to acknowledge their iniquities, and they have laid them all before the Lord Jesus Christ, and for His cross and sufferings, and for His righteousness' sake, they have sought a free forgiveness, and they have found it. Lay this to heart, all you who are wise in your own eyes
and holy in your own sight. No doubt there were prophets and righteous men of old, men who had wrought miracles and given their bodies to be burned, men who had been valiant for the truth even unto death, in that great multitude which John beheld—but none came boasting of his own attainments and clothed in his own apparel —they were all washed and made white in the blood of the Lamb!
And lay this well to heart, all you that are pressed down with the burden of your sins, if any such there be, and dare not lift up your eyes to heaven. No doubt there were exceedingly great sinners in that company, many who had been thieves and harlots—the very filth of the earth and off-scouring of all things—and yet they found a place of forgiveness and, behold—they are washed, and became white as the driven snow. They were in a world of tribulation like yourselves—but they found time to listen to the gospel, and when they listened they believed. They did not scorn of the goodly land before them; they did not make light of their Master's invitations—but they loathed themselves for their past transgressions and forgetfulness, and with earnest supplication and prayer sought to the Lamb of God who takes away the sins of the world. And no sooner did they knock than the door was opened!
They were not content with hearing of this fountain for sin and uncleanness, like many of yourselves, and talking of it as a thing to be admired, and very useful for others. They did not sit beside the pool of Bethesda without endeavoring to step in—but they cried, "Lord, have mercy, wash me, even me!" And so they were washed, they were sanctified, they were justified, in the name of the Lord Jesus and by the Spirit of our God; they obtained a free pardon, and their iniquities were all taken away. By nature they were as weak and timid and sinful and shortcoming as any among yourselves—there is not a danger or an obstacle or a doubt or a discouragement in any of your minds with which they were not familiar—and yet they were all saved by the free grace of God, they were washed and made white in the blood of the Lamb, they were more than conquerors through Him who loved them.
Around that throne you would find many who used to be the vilest of the vile. Go up, and ask them, everyone, "How did you come hither? Where did you get that white robe?" They will answer you, "We were once without God in the world—without light and without hope. We cared for nothing but fulfilling the desires of the flesh and the mind, we were known as drunkards and revelers and fornicators. Many a time we hardened our hearts against advice. Many a careless neighbor did we follow to the grave, and tempted God to cut us off by continued impenitence! But at last our conscience spoke so loudly that we dared no longer delay. We tried to keep God's law—but we could not answer it one in a thousand, it brought us to flat despair. We made a great profession, and men said we were converted—but it would not do—sin lay upon us like a mountain, all unatoned for, and we were miserable. But we heard a voice, saying, 'If any man thirsts, let him come unto Me and drink!' 'He who believes on Me, though he were dead yet shall he live!' 'Come unto Me and I will give you rest!' And when we heard it, we went at once to the Lord Jesus Christ, we waited for nothing, we laid all our sorrows and all our wickedness before Him, and, behold, that very day we were healed and made whole, not having spot or wrinkle or any such thing!" Such is the answer you would get from many in that company which the apostle saw.
This is the way you must walk in, if you would ever stand with them in glory. You must lay aside all pride and self-dependence, you must use the tax collector's prayer, you must believe yourself a miserable undeserving sinner, you must lay hold on the cross of Christ with a simple childlike faith, and pray that you may be washed in His blood and pardoned for His name's sake. Show me another way of salvation which will bring you peace at the last; I cannot find one in the Bible. I hear of men who live on many a long year without a thought about this precious washing in Christ's blood, this precious garment of Christ's righteousness, and yet can tell us they trust it will be all right with them at last. But if the Bible is true—this is impossible. I see many who profess a belief in their need of this fountain for sin and uncleanness—but I fear they do no more than
talk about it, they do not count all things loss until they are forgiven. But whether men will receive the doctrine or not, the foundation of God stands sure, and though the saints of God form a multitude which none can number—I cannot read of one who had not washed his robes and made them white in the blood of the Lamb.
III. The third and last part of my text is that which describes the reward of the redeemed. "They washed their robes, and made them white in the Lamb's blood. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tabernacle over them. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; for the Lamb who is in the midst of the throne shepherds them, and leads them to springs of waters of life. And God will wipe away every tear from their eyes." Here is a list of privileges. You have heard of tribulation—but it leads, you see, to comfort. You have heard of the cross—but the end is indeed a crown.
Now we can tell you something of the affliction of God's children, for we are able to speak that we know—but when we have to treat of the glory which shall be revealed, we are on ground which human eye has not seen, and we must be careful not to go beyond what is written.
The saints "shall serve God day and night." There shall be no weariness in heaven; there shall be no earthly labors to distract our attention. Here, in this present world, alas! the cares of the world are continually breaking in, and these poor frail bodies of ours do often bind us down to the earth by their weakness, even when the spirit is willing. We may be on the mount for a short season sometimes—but our powers are soon exhausted. But there we shall have no wandering thoughts, no distractions, no bodily wants, we shall never faint!
How little indeed do we worship God in spirit and in truth; at our very best moments, how cold and dull we feel towards our blessed
Redeemer, how willing to allow any excuse for shortening our prayers and diminishing our communion with our Father who is in heaven. But those who stand before the throne of God shall feel no fatigue, they will require no repose, they will count it their highest privilege to be continually singing the song of Moses and the Lamb, and saying, "Blessing, and honor, and glory, and power, be unto Him who sits on the throne, and unto the Lamb forever and ever!"
But let us read on. "He who sits on the throne shall dwell among them." They shall no longer walk by faith, and see through a glass darkly. They shall see face to face the God in whom they have believed, and behold His countenance as that of a familiar friend. They shall have no more dark seasons, they shall never feel that their beloved Lord is at a distance, they shall never tremble lest they compel Him to withdraw Himself by their lack of service—but they shall see Him as He is, and be forever at His side. And if, while presently groaning in their body of sin, the Christian finds such peace and comfort in drawing near to God in prayer—if even in the flesh he has tasted that it is a joyful thing to pour out his heart before the throne of mercy—oh! who shall describe his blessedness when he shall find himself forever in his Redeemer's presence, and shall be told—It is finished, you shall never leave this holy place?
It is a pleasant thing to have the company of those we love: our very earthly happiness is incomplete while those who have the keys of our affection, the husband, the wife, the brother, the sister, the friends who are as our own souls, are far away. But there shall be no such incompleteness in heaven; there we shall have the presence of our glorious Lord before our eyes, who loved us and gave Himself for us, and paid the price of our salvation, even His own blood, and the Scripture shall be fulfilled which says, "In Your presence there is fullness of joy, and at Your right hand there are pleasures for evermore!"
But we may not linger here. We read, "They shall hunger no more, neither thirst any more." They shall have no more needs
and necessities; they shall no longer stand in need of daily application for the bread of life, and find their souls starving in the wilderness of this world; they shall not walk as pilgrims trembling lest their spiritual food should not support them, and thirsting after a fuller draught of the water of life. But they shall find that prophecy made good, "When I awake up after Your likeness, I shall be satisfied!"
But again, "the sun shall not light on them, nor any heat." There shall be no more trial and persecution. There shall not be one reviling tongue nor one ensnaring temptation. The mockers and the flatterers and the scoffers shall be silent forever, the fiery darts of the wicked will all be quenched; there will be nothing to mar and disturb the Christian's peace. The time will have come at last when he may rest! He will be far above the scene of his old conflicts, and the strife shall never be renewed.
But what is the crowning privilege? "The Lamb who is in the midst of the throne shepherds them, and leads them to springs of waters of life. And God will wipe away every tear from their eyes!" The Lord Jesus Christ Himself shall minister to their comforts; the same kind hand which raised them from the death of sin to the life of righteousness, which healed their spiritual diseases, and brought them health and peace, and made them new creatures upon earth—the same hand shall welcome them in heaven, and conduct them as highly favored guests to a banquet of happiness —such as no eye has ever seen, nor heart ever conceived!
Time was when He sought them out as wandering sheep in the wilderness of this world, and made them members of His little flock by the renewing of the Holy Spirit, and refreshed their weary, heavy laden souls with the water of life. And the same Jesus who began the good work in the days of their tribulation upon earth, the same Good Shepherd shall complete the work in heaven! Here on earth, they have tasted something of the streams, a little trembling company, from north and south, east and west. But there they will be gathered
around the fountain itself, and there will be one fold and one shepherd, one heart and one mind, and none shall make them afraid.
And then there shall be no more weeping, for "God Himself shall wipe away all tears." A dwelling-place in which there shall be no weeping! I know no part of heaven more difficult to imagine. We live in a world of sorrow, a very valley of tears; tears for ourselves and tears for others, tears over our own shortcomings, tears over the unbelief of those we love, tears over disappointed hopes, tears over the graves of those on whom our affections are set, and all because of sin! There would have been no sorrow if Adam had never fallen—but our very weeping is a proof of sin!
Yet it shall not always be so: a day is still to come when sadness shall flee away, and God Himself shall say—'Refrain from weeping, for the former things are passed away.' There shall be no sadness in heaven, for there shall be no sin! The days of our tribulation shall be forgotten! We shall be able at last to love our God without coldness, to reverence His holiness without torment, to trust Him without despair, to serve Him without weariness, without interruption, without distraction. The days of weakness and corruption will be past, and we shall be like our Lord in holiness as well as happiness; in purity as well as immortality.
And now, beloved, let me ask you what is the purpose for which the Church of God has been established upon earth, and ministers have been appointed to watch for your souls? What is the object of Bibles and ordinances, and prayer and preaching? Is it not simply this—that you may be numbered with the saints in glory everlasting, that you may enjoy those blessings you have heard described?
Then search and see what SOLEMN QUESTIONS spring out of my text. Have you taken up the cross? are you denying yourself? do you know anything of this spiritual tribulation? Be very sure, that unless you will declare yourself decidedly on the Lord's side, and fight His battle with the ungodly world, and the lusts of the flesh, and the wiles
of the devil; you will never stand before the throne in robes of white, and carry the palm of victory in your hand!
That carelessness about sin, that trifling with temptation, that earnestness about the things of time, that forgetfulness about eternity, that readiness to swim with the tide about religion, that unwillingness to become more serious than your neighbors, that fear of being thought righteous overmuch, that love of the world's good opinion—is this what you call coming out of great tribulation? Is this living in the Spirit? Is this striving and laboring after eternal life? Oh, look to your foundations, set your house in order. No empty 'trust in God's mercy' will ever save you. You were not baptized unto idleness and indifference. Without a real hatred of sin, and a real forsaking of sin, Christ can profit you nothing. You never can be made white with the blood of the Lamb—unless you desire to have this earth's defilements really washed away!
And then consider, lastly, O unhappy worldling—could you be happy in the heaven you have heard described? Don't you know that sickness and death seldom work a change of heart, they seldom plant in man new taste and new desires? Do you think that men who count it a great trouble to come to church, and find the services a weariness and rejoice when they are over—do you think that such would be ready to serve God day and night in His temple? Will those who take no pleasure in drawing near to Jesus in prayer—delight to be forever in His presence and dwell with Him? Are you who never hunger and thirst after righteousness—are you to be satisfied with the living fountains of water? Are you who never know what it is to weep over sin and corruption, who never grieve over the wickedness of this world—are you likely to understand the privilege of that holy rest, when God shall wipe away all tears? Oh, no, it cannot be, it cannot be!