109SermonsbyJCRyle
course towards heaven under the full sails of assurance. Others are tossed to and fro all their voyage, and will scarcely believe they have got true faith. But take the least and lowest of the sons of God. Ask him if he will give up the little bit of religious hope which he has attained? Ask him if he will exchange his heart, with all its doubts and conflicts, its fightings, and fears—ask him if he will exchange that heart for the heart of the downright worldly and careless man? Ask him if he would be content to turn round and throw down the things he has got hold of, and go back to the world? Who can doubt what the answer would be? "I cannot do that," he would reply. "I do not know whether I have faith—I do not feel sure I have got grace— but I have got something within me I would not like to part with." And what is that "something"? I will tell you. It is the witness of the Spirit.
Reader, try to understand this also. The sons of God have the witness of the Spirit in their consciences. This is another mark of sonship.
4. One thing more let me add. All the sons of God take part in suffering with Christ. What says the Scripture? "And if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with Him." (Rom. 8:17.)
All the children of God have a cross to carry. They have trials, troubles, and afflictions to go through for the Gospel's sake. They have trials from the world—trials from the flesh—and trials from the devil. They have trials of feeling from relations and friends—hard words, hard conduct, and hard judgment. They have trials in the matter of character—slander, misrepresentation, mockery, insinuation of false motives—all these often rain thick upon them. They have trials in the matter of worldly interest. They have often to choose whether they will please man, and lose glory; or gain glory and offend man. They have trials from their own hearts. They have each generally their own thorn in the flesh—their own home-devil, who is their worst foe. This is the experience of the sons of God.
Some of them suffer more, and some less. Some of them suffer in one way, and some in another. God measures out their portions like a wise physician, and cannot err. But never, I believe, was there one child of God who reached paradise without a cross.
Suffering is the diet of the Lord's family. "Whom the Lord loves He chastens." "If you be without chastisement, then are you illegitimate children, and not sons." "Through much tribulation we must enter the kingdom of God." (Heb. 12:6, 8; Acts 14:22.) When Bishop Latimer was told by his landlord that he had never had a trouble, "Then," said he, "God cannot be here."
Suffering is a part of the process by which the sons of God are sanctified. They are chastened to wean them from the world, and make them partakers of God's holiness. The Captain of their salvation was made perfect through sufferings, and so are they. There never yet was a great saint who had not either great afflictions or great corruptions. Well said Philip Melancthon, "Where there are no cares, there will generally be no prayers."
Reader, try to settle this down into your heart also. The sons of God have all to bear a cross. A suffering Savior has suffering disciples. The Bridegroom was a man of sorrows. The bride must not be a woman of pleasures, and unacquainted with grief. Blessed are those who mourn. Let us not murmur at the cross. This also is a sign of sonship.
Reader, I warn you never to suppose that you are a son of God unless you have the Scriptural marks of sonship. Beware of a sonship without evidences. Again I say, Beware. When a man has no leading of the Spirit to show me—no Spirit of adoption to tell of—no witness of the Spirit in his conscience—no cross in his experience—is this a son of God? God forbid that I should say so! His spot is not the spot of God's children. He is no heir of glory.
Tell me not that you have been baptized and taught the Catechism of the Church of England, and therefore must be a child of God. I tell you that the 'parish register' is not the book of life. I tell you that to be styled a child of God, and called regenerate in infancy by the faith and charity of the Prayer-book, is one thing—but to be a child of God indeed, another thing altogether. Go and read that Catechism again. It is a "death unto sin and a new birth unto righteousness," which makes men children of grace. Unless you know these by experience, you are no son of God.
Tell me not that you are a member of the Church, and so must be a son. I answer that the sons of the Church are not necessarily the sons of God. Such sonship is not the sonship of the eighth of Romans. That is the sonship you must have, if you are to be saved.
And now, I doubt not some reader of these pages will want to know if he may not be saved without the witness of the Spirit.
I answer, if you mean by the witness of the Spirit, the full assurance of hope, you may be so saved without question. But if you want to know whether a man can be saved without any inward sense, or knowledge, or hope of salvation, I answer that ordinarily he cannot. I warn you plainly to cast away all indecision as to your state before God, and to make your calling sure. Clear up your position and relationship. Do not think there is anything praiseworthy in always doubting. Leave that to the Papist. Do not imagine it wise to be ever living on "debatable ground." "Assurance," said old Dodd, the Puritan, "may be attained, and what have we been doing all our lives since we became Christians if we have not attained it?"
I doubt not some true Christians who read this volume will think their evidence of sonship is too small to be good, and will write bitter things against themselves. Let me try to cheer them. Who gave you the feelings you possess? Who made you hate sin? Who made you love Christ? Who made you long and labor to be holy? Whence did these feelings come? Did they come from nature? There are no such products in a natural man's heart. Did they come from the devil? He would gladly stifle such feelings altogether. Cheer up, and take courage. Fear not, neither be cast down. Press forward, and go on. There is hope for you after all. Strive. Labor. Seek. Ask. Knock. Follow on. You shall yet see that you are the sons of God.
III. Let me show you, in the last place, the PRIVILEGES of the true Christian's relation to God.
Nothing can be conceived more glorious than the prospects of the sons of God. The words of Scripture which head this tract, contain a rich mine of good and comfortable things. "If we are children," says Paul, "we are heirs; heirs of God and joint-heirs with Christ—to be glorified together with Him." (Rom. 8:17.)
True Christians, then, are "heirs,"—something is prepared for them all which is yet to be revealed.
They are "heirs of God." To be heirs of the rich on earth is something. How much more then is it to be son and heir of the King of kings!
They are "joint-heirs with Christ." They shall share in His majesty, and take part in His glory. They shall be glorified together with Him.
And this, remember, is for all the 'children'. Abraham took care to provide for all his children—and God takes care to provide for His. None of them are disinherited. None will be cast out. None will be cut off. Each shall stand in his lot, and have a portion in the day when the Lord brings many sons to glory.
Reader, who can tell the full nature of the inheritance of the saints in light? Who can describe the glory which is yet to be revealed, and given to the children of God? Words fail us. Language falls short. Mind cannot conceive fully, and tongue cannot express perfectly— the things which are comprised in the glory yet to come upon the sons and daughters of the Lord Almighty. Oh, it is indeed a true saying of the Apostle John! "It does not yet appear what we shall be." (1 John 3:2.)
The very Bible itself only lifts the veil a little which hangs over this subject. How could it do more? We could not thoroughly understand more if more had been told us. Our constitution is, as yet, too earthly —our understanding is, as yet, too carnal to appreciate more, if we had it. The Bible generally deals with the subject in 'negative terms', and not in positive assertions. It describes what there will not be in the glorious inheritance, that thus we may get some faint idea of what there will be. It paints the absence of certain things, in order that we may drink in a little the blessedness of things present. It tells us that the inheritance is incorruptible, undefiled, and fades not away. It tells us that the crown of glory fades not away. It tells us that the devil is to be bound, that there shall be no more night, and no more curse, that death shall be cast into the lake of fire, that all tears shall be wiped away, and that the inhabitant shall no more say, "I am sick." And these things are glorious things indeed! No corruption! No fading! No withering! No devil! No curse of sin! No sorrow! No tears! No sickness! No death! Surely the cup of the children of God will indeed run over!
But, reader, there are 'positive things' told us about the glory yet to come upon the heirs of God, which ought not to be kept back. There are many sweet, pleasant, and unspeakable comforts in their future inheritance, which all true Christians would do well to consider. There are cordials for fainting pilgrims in many words and expressions of Scripture, which you and I ought to lay up against time of need.
Is KNOWLEDGE pleasant to us now? Is the little that we know of God, and Christ, and the Bible, precious to our souls, and do we long for more? We shall have it perfectly in glory. What says the Scripture? "Then shall I know, even as also I am known." (1 Cor. 13:12.) Blessed be God, there will be no more disagreements among believers! Episcopalians and Presbyterians—Calvinists and
Arminians—Millenarians and Anti-millenarians—friends of Establishments and friends of the voluntary system—advocates of infant baptism and advocates of adult baptism—all will at length see eye to eye. The former ignorance will have passed away. We shall marvel to find how childish and blind we have been.
Is HOLINESS pleasant to us now? Is sin the burden and bitterness of our lives? Do we long for entire conformity to the image of God? We shall have it perfectly in glory. What says the Scripture? Christ gave Himself for the Church, "that He might present it to Himself a glorious Church, having no spot, or wrinkle, or any such thing." (Ephes. 5:27.) Oh, the blessedness of an eternal good-bye to sin! Oh, how little the best of us do at present! Oh, what unutterable corruption sticks, like tar, to all our motives, all our thoughts, all our words, all our actions! Oh, how many of us, like Naphtali, are goodly in our words—but, like Reuben, unstable in our works! Thank God, all this shall be changed!
Is REST pleasant to us now? Do we often feel faint, though pursuing? Do we long for a world in which we need not be always watching and warring? We shall have it perfectly in glory. What says the Scripture? "There remains a rest for the people of God." (Heb. 4:9.) The daily, hourly conflict with the world, the flesh, and the devil, shall at length be at an end. The enemy shall be bound. The warfare shall be over. The wicked shall at last cease from troubling. The weary shall at length be at rest. There shall be a great calm.
Is SERVICE pleasant to us now? Do we find it sweet to work for Christ, and yet groan, being burdened by a feeble body? Is our spirit often willing—but hampered and clogged by the poor weak flesh? Have our hearts burned within us when we have been allowed to give a cup of cold water for Christ's sake, and have we sighed to think what unprofitable servants we are? Let us take comfort. We shall be able to serve perfectly in glory, and without weariness. What says the Scripture? "They serve Him day and night in His temple." (Rev. 7:15.)
Is SATISFACTION pleasant to us now? Do we find the world empty? Do we long for the filling up of every void place and gap in our hearts? We shall have it perfectly in glory. We shall no longer have to mourn over cracks in all our earthen vessels—and thorns on all our roses—and bitter dregs in all our sweet cups. We shall no longer lament with Jonah over withered gourds. We shall no longer say with Solomon, "All is vanity and vexation of spirit." We shall no longer cry with aged David, "I have seen an end of all perfection." What says the Scripture? "I shall be satisfied when I awake with Your likeness." (Psalm 17:15.)
Is COMMUNION WITH THE SAINTS pleasant to us now? Do we feel that we are never so happy as when we are with the excellent of the earth? Are we never so much at home as in their company? We shall have it perfectly in glory. What says the Scripture? "The Son of Man shall send His angels, and they shall gather out of His kingdom all things that offend, and them which work iniquity." "He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds." (Matt. 13:41; 24:31.) Praised be God! We shall see all the saints of whom we have read in the Bible, and in whose steps we have tried to walk. We shall see apostles, prophets, patriarchs, martyrs, reformers, missionaries, and ministers, of whom the world was not worthy. We shall see the faces of those we have known and loved in Christ on earth, and over whose departure we shed bitter tears. We shall see them more bright and glorious than they ever were before. And best of all, we shall see them without hurry and anxiety, and without feeling that we only meet to part again. In glory there is no death, no parting, no farewell!
Is COMMUNION WITH CHRIST pleasant to us now? Do we find His name precious to us? Do we feel our hearts burn within us at the thought of His dying love? We shall have perfect communion with Him in glory. "We shall ever be with the Lord." (1 Thess. 4:17.) We shall be with Him in paradise. We shall see His face in the kingdom. These eyes of ours will behold those hands and feet which were pierced with nails, and that head which was crowned with thorns.
Where He is, there will the sons of God be. When He comes, they will come with Him. When He sits down in His glory, they will sit down by His side. Blessed prospect indeed!
I am a dying man in a dying world! All before me is dark! The world to come is a harbor unknown! But Christ is there, and that is enough. Surely if there is rest and peace in following Him by faith on earth, there will be far more rest and peace when we see Him face to face. If we have found it good to follow the pillar of cloud and fire in the wilderness, we shall find it a thousand times better to sit down in our eternal inheritance with our Joshua in the promised land.
Ah, reader, if you are not yet among the sons and heirs, I do pity you with all my heart. How much you are missing! How little true comfort you are enjoying! There you are, struggling on, and toiling in the fire, and wearying yourself for mere earthly ends—seeking rest, and finding none—chasing shadows, and never catching them— wondering why you are not happy, and yet refusing to see the cause— hungry and thirsty, and empty, and yet blind to the plenty within your reach. Oh, that you were wise! Oh, that you would hear the voice of Jesus, and learn of Him!
Reader, if you are one of those who are sons and heirs, you may well rejoice and be happy. You may well wait, like the boy Patience in Pilgrim's Progress. Your best things are yet to come. You may well bear crosses without murmuring. Your light affliction is but for a moment. The sufferings of this present time are not worthy to be compared with the glory which is to be revealed. When Christ our life appears, then you also shall appear with Him in glory. You may well not envy the transgressor and his prosperity. You are the truly rich! Well said a dying believer in my own parish, "I am more rich than I ever was in my life." You may say, in the spirit of Mephibosheth, when David returned to Jerusalem, "Let the world take all, my King is coming again in peace." You may say as Alexander said when he gave all his riches away, and was asked what he kept for himself, "I have hope."
You need not be cast down by sickness. The eternal part of you is safe and provided for, whatever happens to your body. You may well look calmly on death. It opens a door between you and your inheritance. You may well not sorrow exclusively over the things of the world—over partings and bereavements—over losses and crosses. The day of gathering is before you. Your treasure is beyond reach of harm. Heaven is becoming every year more full of those you love, and earth more empty. Glory in your inheritance. It is all yours if you are a son of God. "If we are children, then we are heirs."
And now, reader, in concluding this subject, let me ask you, Whose child are you? Are you the child of nature, or the child of grace? Are you the child of the devil, or the child of God? You cannot be both at once. Which are you?
Settle the question, reader, for you must die at last either one or the other. Settle it, reader, for it can be settled, and it is folly to leave it doubtful. Settle it, for the time is short, and the world is getting old, and you are fast drawing near to the judgment seat of Christ. Settle it, for death is near, the Lord is at hand; and who can tell what a day may bring forth? Oh, that you would never rest until the question is settled! Oh, that you may never feel satisfied until you can say, "I have been born again. I am a son of God."
Reader, if you are not a son and heir of God, let me entreat you to become one without delay. Would you be rich? There are unsearchable riches in Christ. Would you be noble? You shall be a king. Would you be happy? You shall have a peace which passes understanding, and which the world can never give, and never take away. Oh, come out, and take up the cross, and follow Christ! Come out from among the thoughtless and worldly, and hear the Word of the Lord—"I will receive you, and will be a Father unto you, and you shall be my sons and daughters, says the Lord Almighty." (2 Cor. 6:18.)
Reader, if you are a son of God, I beseech you to walk worthy of your Father's house. I charge you solemnly to honor Him in your life —and above all to honor Him by implicit obedience to all His commands, and hearty love to all His children. Labor to travel through the world like a child of God, and heir of glory. Let men be able to trace a family likeness between you and Him that begat you. Live a heavenly life. Seek things that are above. Do not seem to be building your nest below. Behave like a man who seeks a city out of sight, whose citizenship is in heaven, and who would be content with many hardships until he gets home.
Labor to feel like a son of God in every condition in which you are placed. Never forget you are on your Father's ground so long as you are here on earth. Never forget that a Father's hand sends all your mercies and crosses. Cast every care on Him. Be happy and cheerful in Him. Why indeed are you ever sad if you are the King's son? Why should men ever doubt when they look at you, whether it is a pleasant thing to be one of God's children?
Labor to behave towards others like a son of God. Be blameless and harmless in your day and generation. Be a peacemaker among all you know. Seek for your children, sonship to God above everything else. Seek for them an inheritance in heaven, whatever else you do for them. No man leaves his children so well provided for, as he who leaves them sons and heirs of God.
Persevere in your Christian calling, if you are a son of God, and press forward more and more. Be careful to lay aside every weight, and the sin which most easily besets you. Keep your eyes steadily fixed on Jesus. Abide in Him. Remember that without Him you can do nothing, and with Him you can do all things. Watch and pray daily. Be steadfast, unmoveable, and always abounding in the work of the Lord. Settle it down in your heart, that not a cup of cold water given in the name of a disciple, shall lose its reward, and that every year you are so much nearer home.
Yet a little time and He that shall come will come, and will not tarry. Then shall be the glorious liberty, and the full manifestation of the sons of God. Then shall the world acknowledge that they were the truly wise. Then shall the sons of God at length come of age. Then shall they no longer be heirs in expectancy—but heirs in possession. And then shall they hear with exceeding joy, those comfortable words, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world!" (Matt. 25:34.) Surely that day will make amends for all!
That all who read these pages may see the value of the inheritance of glory, and be found at length in possession of it—is my heart's desire and prayer.
Be Zealous
by J. C. Ryle
"It is always good to be zealous in a good cause." (Galatians 4:18)
There is a subject before your eyes of vast importance. I mean the subject of religious zeal.
It is a subject, like many others in religion, most sadly misunderstood. Many would be ashamed to be thought "zealous." Many are ready to say of zealous people what Festus said of Paul, "Paul, you are crazy! Your great learning is driving you insane!" (Acts 26:24.)
But it is a subject which no reader of the Bible has any right to pass over. If we make the Bible our rule of faith and practice, we cannot turn away from it. We must look it in the face. What does the Apostle Paul say to Titus? "Christ gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." (Titus 2:14.) What does the Lord Jesus say to the Laodicean Church? "Be zealous and repent." (Rev.3:19.)
Reader, I say plainly, I want to plead the cause of zeal in religion. I am not afraid of it. I love it. I admire it. I believe it to be a mighty blessing. I want to strike a blow at the lazy, easy, sleepy Christianity of these latter days, which can see no beauty in zeal, and only uses the word "zealot" as a word of reproach. I want to remind Christians, that "Zealot" was a name given to one of our Lord Jesus Christ's apostles, and to persuade them to be zealous men.
Come now, and give me your attention, while I tell you something about zeal. Listen to me for your own sake—for the sake of the world —for the sake of the Church of Christ. Listen to me, and by God's help, I will show you that to be zealous—is to be wise.
I. Let me show you, in the first place, what is zeal in religion.
II. Let me show you, in the second place, when a man can be called rightly zealous in religion.
III. Let me show you, in the third place, why it is a good thing for a man to be zealous in religion.
I. First of all, I propose to bring before you this question, "What is zeal in religion?"
Zeal in religion is a burning desire to please God, to do His will, and to advance His glory in the world in every possible way. It is a desire which no man feels by nature—which the Spirit puts into the heart of every believer when he is converted—but which some believers feel so much more strongly than others, that they alone deserve to be called zealous men.
This desire is so strong when it really reigns in a man, that it impels him to make any sacrifice—to go through any trouble, to deny himself to any amount—to suffer, to work, to labor, to toil—to spend himself and be spent, and even to die—if only he can please God and honor Christ.
A zealous man is pre-eminently a man of one thing. It is not enough to say that he is earnest, hearty, uncompromising, thorough-going, whole-hearted, fervent in spirit. He only sees one thing—he cares for one thing—he lives for one thing—he is swallowed up in one thing— and that one thing is to please God. Whether he lives—or whether he dies; whether he has health—or whether he has sickness; whether he is rich—or whether he is poor; whether he pleases man—or whether he gives offence; whether he is thought wise—or whether he is thought foolish; whether he gets blame—or whether he gets praise; whether he gets honor—or whether he gets shame—for all this, the zealous man cares nothing at all. He burns for one thing, and that one thing is to please God, and to advance God's glory. If he is consumed in the very burning, he is not worried—he is content.
He feels that like a lamp, he is made to burn, and if consumed in burning, he has but done the work for which God appointed him. Such a one will always find a sphere for his zeal. If he cannot preach, and work, and give money, he will cry, and sigh, and pray. Yes! if he is only a pauper, on a perpetual bed of sickness, he will make the wheels of sin around him drive heavily, by continually interceding against it. If he cannot fight in the valley with Joshua, he will do the work of Moses, Aaron, and Hur, on the hill. If he is cut off from working himself, he will give the Lord no rest until help is raised up from another quarter, and the work is done. This is what I mean, when I speak of zeal in religion.
You know the habit of mind that makes men great in this world— that makes such men as Alexander the Great, or Julius Caesar, or Oliver Cromwell, or Peter the Great, or Charles XII, or Marlborough, or Napoleon, or Pitt. You know that they were all men of one thing.
They threw themselves into one grand pursuit. They cared for nothing else. They put everything else aside. They counted everything else as second-rate, and of subordinate importance, compared to the one thing that they put before their eyes every day they lived. I say that the same habit of mind applied to the service of the Lord Jesus Christ, becomes religious zeal.
You know the habit of mind that makes men great in the sciences of this world—that makes such men as Archimedes, or Sir Isaac Newton, or Galileo, or Ferguson the astronomer, or James Watt. All these were men of one thing. They brought the powers of their minds into one single focus. They cared for nothing else beside. And this was the secret of their success. I say that this same habit consecrated to the service of God, becomes religious zeal.
You know the habit of mind that makes men rich—that makes men amass mighty fortunes, and leave millions behind them. What kind of people were many of the bankers, and merchants, and tradesmen, who have left a name behind them, as men who acquired immense wealth, and out of poverty, became rich? They were all men that threw themselves entirely into their business, and neglected everything else for the sake of that business. They gave their first attention, their first thoughts, the best of their time, and the best part of their mind, to pushing forward the transactions in which they were engaged. They were men of one thing. Their hearts were not divided. They devoted themselves, body, soul, and mind, to their business. They seemed to live for nothing else. I say that, if you turn that habit of mind to the service of God and His Christ, it makes religious zeal.
Now, reader, this habit of mind—this zeal was the characteristic of all the Apostles. See for example the Apostle Paul. Hear him when he speaks to the Ephesian elders for the last time, "In town after town the Holy Spirit assures me that imprisonment and suffering are waiting for me. But I don't place any value on my life, if only I can finish my race and the ministry that I received from the Lord Jesus of testifying to the gospel of God's grace." (Acts 20:23-24)
Hear him again, when he writes to the Philippians, "Brothers, I do not consider myself to have embraced it. But this one thing I do: Forgetting what lies behind and straining forward to what lies ahead, I keep pursuing the goal to win the prize of God's heavenly call in Christ Jesus." (Philippians 3:13-14). See him from the day of his conversion, giving up his brilliant prospects—forsaking all for Christ's sake—and going forth to preach that very Jesus whom he had once despised. See him going to and fro throughout the world from that time—through persecution—through oppression—through opposition—through prisons—through bonds—through afflictions— through things next to death itself, up to the very day when he sealed his faith with his blood, and died at Rome, a martyr for that Gospel which he had so long proclaimed. This was true religious zeal.
This again, was the characteristic of the early Christians. They were men "everywhere spoken against." They were driven to worship God in dens and caves of the earth. They often lost everything in the world for their religion's sake. They generally gained nothing but the cross, persecution, shame, and reproach. But they seldom, very seldom, went back. If they could not dispute, at least they could suffer. If they could not convince their adversaries by argument, at any rate they could die, and prove that they themselves were in earnest. Look at Ignatius cheerfully traveling to the place where he was to be devoured by lions, and saying as he went, "Now do I begin to be a disciple of my master, Christ." Hear old Polycarp before the Roman Governor, saying boldly when called upon to deny Christ, "Eighty-six years have I served Christ, neither has He ever offended me in anything, and how then can I revile my King?" This was true zeal.
This again was the characteristic of Martin Luther. He boldly defied the most powerful hierarchy that the world has ever seen. He unveiled its corruptions with an unflinching hand. He preached the long-neglected truth of justification by faith, in spite of anathemas and excommunications, fast and thickly poured upon him. See him going to the Diet at Worms, and pleading his cause before the Emperor, and the Legate, and a army of the children of this world. Hear him saying, when men were dissuading him from going, and reminding him of the fate of John Huss, "Though there were a devil under every tile on the roofs of Worms, in the name of the Lord I shall go forward." This was true zeal.
This again was the characteristic of our own English Reformers. You have it in our first Reformer, Wycliffe, when he rose up on his sick bed, and said to the friars, who wanted him to retract all he had said against the Pope, "I shall not die—but live to declare the villanies of the friars." You have it in Cranmer, content to die at the stake rather than deny Christ's Gospel, holding forth that hand to be first burned, which in a moment of weakness had signed a recantation, and saying as he held it in the flames, "This unworthy hand!" You have it in old father Latimer, standing boldly on his faggot, at the age of seventy years, and saying to Ridley, "Courage, brother Ridley! we shall light such a candle this day, as, by God's grace, shall never be put out." This was zeal.
This again has been the characteristic of all the greatest Missionaries. You see it in Mrs. Judson, in Carey, in Morrison, in Schwartz, in Williams, in Brainerd, in Elliott. You see it in none more brightly than in Henry Martyn. This was a man who had reached the highest academic honors that Cambridge could bestow. Whatever profession he chose to follow, he had the most dazzling prospects of success. He turned his back upon it all. He chose to preach the Gospel to poor benighted heathen. He went forth to an early grave, in a foreign land. He said when he got there, and saw the condition of the people, "I could bear to be torn in pieces, if I could but hear the sobs of penitence—if I could but see the eyes of faith directed to the Redeemer!" This was zeal.
But, reader, to look away from all earthly examples—this, remember, is pre-eminently the characteristic of our Lord and Savior Jesus Christ Himself. Of Him it was written hundreds of years before He came upon earth, that He was "clad with zeal as with a cloak," and "the zeal of your house has consumed me." And his own words were, "My food is to do my Father's will, and to finish His work." (Psalm 66:9; Isaiah 59:17; John 4:34.)
Where shall we begin, if we try to give examples of his zeal? Where should we end, if we once began? Trace all the narratives of His life in the four Gospels. Read all the history of what He was from the beginning of his ministry to the end. Surely if there ever was one who was all zeal, it was our great Example—our Head—our High Priest— the great Shepherd of our Profession, the Lord Jesus Christ.
Reader, if these things are so, you should not only beware of running down zeal—but you should also beware of allowing zeal to be run down in your presence. Zeal may be badly directed, and then it becomes a curse—but it may be turned to the highest and best ends, and then it is a mighty blessing. Like fire not well directed, it is a bad master—but like fire also, if well directed, it is one of the best of servants. Listen not to those people who talk of zeal as weakness and enthusiasm. Listen not to those who see no beauty in missions—who laugh at all attempts at the conversion of souls—who call societies for sending the Gospel to the world useless—and who look upon City Missions, and District Visiting, and Ragged Schools, and Open Air Preaching, as nothing but foolishness and fanaticism. Beware, lest in joining a cry of that kind you condemn the Lord Jesus Christ Himself. Beware, lest you speak against Him who has "left us an example that we should follow His steps."
Alas, I fear there are many professing Christians who if they had lived in the days when our Lord and His apostles walked upon earth, would have called Him and all His followers enthusiasts and fanatics. There are many, I fear, who have more in common with Annas and