109SermonsbyJCRyle

109SermonsbyJCRyle

of His life and death—His sufferings and His doings. This He has done for you. What are you doing for Him? Oh, resolve that for the time to come you will spend and be spent for Christ. Awake! be zealous, and repent.

3. Last of all let me encourage all readers of these pages who are truly zealous Christians.

I have but one request to make, and that is that you will persevere. I do beseech you to hold fast your zeal, and never let it go. I do beseech you never to go back from your first works, never to leave your first love, never to let it be said of you that your first things were better than your last. Beware of cooling down. You have only to be lazy and sit still—and you will soon lose all your warmth. You will soon become another man from what you are now. Oh, reader! do not think this a needless exhortation.

It may be very true that wise young believers are very rare. But it is no less true that zealous old believers are very rare also. Never allow yourself to think that you can do too much—that you can spend and be spent too much for Christ's cause. For one man that does too much I will show you a thousand who do not do enough. Rather think that the night comes, when no man can work—and give, collect, teach, visit, work, pray, as if you were doing it for the last time. Lay to heart the words of that noble-minded Jansenist, who said when told that he ought to rest a little, "What should we rest for? have we not all eternity to rest in?"

Fear not the reproach of men. Faint not because you are sometimes abused. Heed it not if you are sometimes called bigot, enthusiast, fanatic, mad man, and fool. There is nothing disgraceful in these titles. They have often been given to the best and wisest of men. If you are only to be zealous when you are praised for it—if the wheels of your zeal must be oiled by the world's commendation, your zeal will be but short-lived. Care not for the praise or frown of man. There is but one thing worth caring for, and that is the praise of God. There is but one question worth asking about our actions—"How will they look in the day of judgment?"

Reader, I lay these thoughts before you, and I ask you seriously to consider them.

If you are not yet a zealous man, I pray that God may make you one. If you are, I pray that your zeal may increase more and more to your life's end.

FAITH!

by J. C. Ryle

"God so loved the world, that he gave His only begotten Son, that whoever believes in him should not perish—but have everlasting life." John 3:16

There are few texts better known than that which heads this page. Its words are probably familiar to our ears. We have very likely heard them, or read them, or quoted them, a hundred times. But have we ever considered what a vast amount of divinity this text contains? No wonder that Luther called it "the Bible in miniature!" And have we ever considered the word which forms the turning-point of the text, and the immensely solemn question which arises out of it? The word I refer to is "believes." The Lord Jesus says, "Whoever believes shall not perish." Now, do we believe?

Questions about religion are seldom popular. They frighten people. They oblige them to look within, and to think. The insolvent tradesman does not like his books to be searched. The faithless steward does not like his accounts to be examined. And the unconverted Christian does not like to be asked personal questions about his soul.

But questions about religion are very useful. The Lord Jesus Christ asked many questions during His ministry on earth. The servant of Christ ought not to be ashamed to do likewise. Questions about things necessary to salvation—questions which probe the conscience, and bring people face to face with God—such questions often bring life and health to souls. I know few questions more important than the one which arises out of this text—do we believe?

The question before us is no easy one to answer. It will not do to thrust it aside by the off-hand answer, "Of course I believe." True belief is no such "matter of course" as many suppose. Myriads of Protestants and Roman Catholics are constantly saying on Sundays, "I believe," who know nothing whatever of believing. They cannot explain what they mean. They neither know what, nor in whom, they believe. They can give no account of their faith. A belief of this kind is utterly useless. It can neither satisfy, nor sanctify, nor save.

In order to see clearly the importance of "believing," we should ponder well the words of Christ which head this paper. It is by the unfolding of these words, that I shall hope to show the weight of the question, "Do you believe?"

There are four things which I wish to consider, and to impress upon the minds of all who read this volume. These four things are as follows—

I. God's mind towards the world—He "loved" it.

II. God's gift to the world, "He gave His only begotten Son."

III. The only way to obtain the benefit of God's gift, "Whoever believes on Him shall not perish."

IV. The marks by which true belief may be known.

I. Let us consider, in the first place, God's mind towards the world—He "loved" it.

The extent of the Father's love towards the world, is a subject on which there is some difference of opinion. It is a subject on which I have long taken my side, and will never hesitate to speak my mind. I believe that the Bible teaches us that God's love extends to all mankind. "His tender mercies are over all His works." (Psalm 145:9.) He did not love the Jews only—but the Gentiles also. He does not love His own elect only. He loves all the world.

But what kind of love is this with which the Father regards all mankind? It cannot be a love of delight, or else He would cease to be a perfect God. He is one who "cannot look upon that which is iniquity." (Hab. 1:13.) Oh, no! The world-wide love of which Jesus speaks, is a love of kindness, pity, and compassion. Fallen as man is, and provoking as man's ways are, the heart of God is full of kindness towards him. While as a righteous Judge He hates sin, He is yet able in a certain sense to love sinners! The length and breadth of His compassion are not to be measured by our feeble measures. We are not to suppose that He is such an one as ourselves. Righteous, and holy, and pure as God is, it is yet possible for God to love all mankind. "His compassions fail not." (Lam. 3:22.)

Let us think, for a moment, how wonderful is this extent of God's love. Look at the state of mankind in every part of the earth, and mark the amazing quantity of wickedness and ungodliness by which earth is defiled. Look at the millions of heathen worshiping stocks and stones, and living in a spiritual darkness "that may be felt"— Look at the millions of Roman Catholics, burying the truth under man-made traditions, and giving the honor due to Christ—to the church, the saints, and the priest. Look at the millions of Protestants who are content with a mere formal Christianity, and know nothing of Christian believing or Christian living, except the name. Look at the land in which we live at this very day, and mark the sins which abound even in a privileged nation like our own. Think how drunkenness, and Sabbath-breaking, and uncleanness, and lying, and swearing, and pride, and covetousness, and infidelity, are crying aloud to God from one end of Great Britain to the other. And then remember that God loves this world! No wonder that we find it written that He is" merciful and gracious, long-suffering, and abundant in goodness and truth." (Exod. 34:6.) He is "not willing that any should perish—but that all should come to repentance." He "would have all men to be saved, and to come to the knowledge of the truth." He "has no pleasure in the death of him who dies." (2 Peter 3:9; 1 Tim. 2:4; Ezek. 33:11.) There lives not the man or woman on earth whom God regards with absolute hatred or complete indifference. His mercy is like all His other attributes. It passes knowledge. God loves the world.

There are divers and strange doctrines abroad in the present day about the love of God. It is a precious truth which Satan labors hard to obscure by misrepresentation and perversion. Let us grasp it firmly, and stand on our guard.

Beware of the common idea that God the Father is an angry Being, whom sinful man can only regard with fear, and from whom he must flee to Christ for safety. Cast it aside as a baseless and unscriptural notion. Contend earnestly for all the attributes of God, for His holiness and His justice, as well as for His love. But never allow for one moment that there is any lack of love towards sinners in any Person in the Blessed Trinity. Oh, no! Such as the Father is, such is the Son, and such is the Holy Spirit. The Father loves, and the Son loves, and the Holy Spirit loves. When Christ came on earth, the kindness and love of God toward man appeared. (Titus 3:4.) The cross is the effect of the Father's love, and not the cause. Redemption is the result of the compassion of all three Persons in the Trinity. To place the Father and the Son in opposition one to another, is weak and crude theology. Christ died, not because God the Father hated— but because He loved the world.

Beware, again, of the common doctrine that God's love is limited and confined to His own elect, and that all the rest of mankind are passed by, neglected, and let alone. This also is a notion that will not bear examination by the light of Scripture. The father of a prodigal son can surely love and pity him, even when he is walking after his own lusts, and refusing to return home. The Maker of all things may surely love the work of His own hands with a love of compassion, even when rebellious against Him. Let us resist to the death the unscriptural doctrine of universal salvation. It is not true that all mankind will be finally saved. But let us not fly into the extreme of denying God's universal compassion. It is true that God "loves the world." Let us maintain jealously the privileges of God's elect. It is true that they are loved with a special love, and will be loved to all eternity. But let us not exclude any man or woman from the pale of God's kindness and compassion. We have no right to pare down the meaning of words when Jesus says, "God loved the world." The heart of God is far wider than that of man. There is a sense in which the Father loves all mankind.

I hold firmly the doctrine of election. I delight in the blessed truth that God has loved His own elect with an everlasting love, before the foundation of the world. But all this is beside the question before us. That question is, "How does God regard all mankind?" I reply unhesitatingly, that God loves them. God loves all the world with a 'love of compassion'.

If any reader of these pages never yet took up the service of Christ in real earnest, and has the least desire to begin now, take comfort in the truth before you. Take comfort in the thought that God the Father is a God of infinite love and compassion. Do not hang back and hesitate, under the idea that God is an angry Being, who is unwilling to receive sinners, and slow to pardon. Remember this day that love is the Father's darling attribute. In Him there is perfect justice, perfect purity, perfect wisdom, perfect knowledge, infinite power. But, above all, never forget there is in the Father a perfect love and compassion. Draw near to Him with boldness, because

Jesus has made a way for you. But draw near to Him also with boldness, because it is written that "He loved the world."

If you have taken up the service of God already, never be ashamed of imitating Him whom you serve. Be full of love and kindness to all people, and full of special love to those who believe. Let there be nothing narrow, limited, contracted, stingy, or sectarian in your love. Do not only love your family and your friends—love all mankind. Love your neighbors and your fellow-countrymen. Love strangers and foreigners. Love heathen and Muhammadans. Love the worst of people with a love of pity. Love all the world. Lay aside all envy and malice—all selfishness and unkindness. To keep up such a spirit is to be no better than an infidel. "Let all your things be done with love." "Love your enemies, bless those who curse, you; do good to those who hate you," and be not weary of doing them good to your life's end. (1 Cor. 16:14; Matt. 5:44.) The world may sneer at such conduct, and call it mean and low-spirited. But this is the mind of Christ. This is the way to be like God. God loved the world.

II. The next thing I want to consider is God's gift to the world. "He gave His only begotten Son."

The manner in which the truth before us is stated by our Lord Jesus Christ, demands special attention. It would be well for many who talk big swelling words about "the love of God" in the present day, if they would mark the way in which the Lord Jesus sets it before us.

The love of God towards the world is not a vague, abstract idea of mercy, which we are obliged to take on trust, without any proof that it is true. It is a love which has been manifested by a mighty gift. It is a love which has been put before us in a plain, unmistakable, tangible form. God the Father was not content to sit in heaven, idly pitying and loving His fallen creatures on earth. He has given the mightiest evidence of His love towards us by a gift of unspeakable value. He has "not spared His own Son—but delivered Him up for us all." (Rom. 8:32.) He has so loved us that He has given us His only begotten Son, the Lord Jesus Christ! A higher proof of the Father's love could not have been given.

Again, it is not written that God so loved the world that He resolved to save it—but that He so loved it that He gave Christ. His love is not displayed at the expense of His holiness and justice. It flows down from heaven to earth through one particular channel. It is set before people in one special way. It is only through Christ, by Christ, on account of Christ, and in inseparable connection with the work of Christ. Let us glory in God's love by all means. Let us proclaim to all the world that God is love. But let us carefully remember that we know little or nothing of God's love which can give us comfort, excepting in Jesus Christ. It is not written that God so loved the world that He will take all the world to heaven—but that He so loved it, that He has given His only begotten Son. He who ventures on God's love without reference to Christ, is building on a foundation of sand.

Who can estimate the value of God's gift, when He gave to the world his only begotten Son? It is something unspeakable and incomprehensible. It passes man's understanding. There are two things which man has no arithmetic to reckon, and no line to measure. One of these things is the extent of that man's loss who loses his own soul. The other is the extent of God's gift when He gave Christ to sinners. He gave no created thing for our redemption, though all the treasures of earth, and all the stars of heaven, were at His disposal. He gave no created being to be our Redeemer, though angels, principalities and powers in heavenly places, were ready to do His will. Oh, no! He gave us One who was nothing less than His own fellow, very God of very God, His only begotten Son. He who thinks lightly of man's need and man's sin, would do well to consider man's Savior. Sin must indeed be exceeding sinful, when the Father must needs give His only Son to be the sinner's Friend!

Have we ever considered to what the Father gave His only begotten Son? Was it to be received with gratitude and thankfulness by a lost and bankrupt world? Was it to reign in royal majesty on a restored earth, and put down every enemy under His feet? Was it to enter the world as a king, and to give laws to a willing and obedient people? No! The Father gave His Son to be "despised and rejected of men," to be born of a poor woman, and live a life of poverty—to be hated, persecuted, slandered, and blasphemed—to be counted a malefactor, condemned as a transgressor, and die the death of a felon. Never was there such love as this! Never such condescension! The man among ourselves who cannot stoop much and suffer much in order to do good, knows nothing of the mind of Christ.

For what end and purpose did the Father give His only begotten Son? Was it only to supply an example of self-denial and selfsacrifice? No! It was for a far higher end and purpose than this. He gave Him to be a sacrifice for man's sin, and an atonement for man's transgression. He gave Him to be crucified for our offences, and to die for the ungodly. He gave Him to bear our iniquities, and to suffer for our sins, the just for the unjust. He gave Him to be made a curse for us, that we might be redeemed from the curse of the law. He gave Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him. He gave Him to be an atoning for our sins, and not for ours only—but for the sins of the whole world. He gave Him to be a ransom for all, and to make satisfaction for our heavy debt to God by His own precious blood. (1 Pet. 3:18; Gal. 3:13; 2 Cor. 5:21; 1 John 2:2; 1 Tim. 2:6; 1 Pet. 1:18, 19.) He gave Him to be the Almighty Friend of all sinners of mankind—to be their Surety and Substitute—to do for them what they never could have done for themselves—suffer what they could never have suffered—and pay what they could never have paid. All that Jesus did and suffered on earth was according to the determinate counsel and fore-knowledge of God. The chief end for which He lived and died was to provide eternal redemption for mankind.

Beware of ever losing sight of the great purpose for which Christ was given by God the Father. Let not the false teaching of modern divinity, however plausible it may sound, tempt you to forsake the old paths. Hold fast the faith once delivered to the saints—that the special object for which Christ was given was to die for sinners, and to make atonement for them by His sacrifice on the cross. Once give up this great doctrine, and there is little worth contending for in Christianity. If Christ did not really "bear our sins on the tree" as our Substitute, there is an end of all solid peace. (1 Pet, 2:24.)

Beware, again, of holding narrow and confined views of the extent of Christ's redemption. Regard Him as given by God the Father to be the common Savior for all the world. See in Him the fountain for all sin and uncleanness, to which every sinner may come boldly, drink and live. See in Him the brazen serpent set up in the midst of the camp, to which every sin-bitten soul may look and be healed. See in Him a medicine of matchless value, sufficient for the needs of all the world, and offered freely to all mankind. The way to heaven is narrow enough already, by reason of man's pride, hardness, sloth, listlessness, and unbelief. But take heed that you do not make that way more narrow than it really is.

I confess, boldly, that I hold the doctrine of 'particular redemption', in a certain sense, as strongly as anyone. I believe that none are effectually redeemed but God's elect. They, and they alone, are set free from the guilt, and power, and consequences of sin. But I hold no less strongly, that Christ's work of atonement is sufficient for all mankind. There is a sense in which He has tasted death for every man, and has taken upon Him the sin of the world. (Heb. 2:9; John 1:29.) I dare not pare down, and file away, what appear to me the plain statements of Scripture. I dare not shut a door which God seems, to my eyes, to have left open. I dare not tell any man on earth that Christ has done nothing for him, and that he has no warrant to apply boldly to Christ for salvation. I must abide by the statements of the Bible. Christ is God's gift to the whole world.

Let us observe what a giving religion true Christianity is. Gift, love, and free grace are the grand characteristics of the pure gospel. The Father loves the world and gives His only begotten Son. The Son loves us and gives Himself for us. The Father and the Son together give the Holy Spirit to all who ask. All Three Persons in the Blessed Trinity give "grace upon grace" to those who believe. Never let us be ashamed of being giving Christians if we profess to have any hope in Christ. Let us give freely, liberally, and self-denyingly, according as we have power and opportunity. Let not our love consist in nothing more than vague expressions of kindness and compassion. Let us make proof of it by actions. Let us help forward the cause of Christ on earth, by money, influence, pains, and prayer. If God so loved us as to give His Son for our souls, we should count it a privilege and not a burden, to give what we can to do good to people.

If God has given His Son to die for us, let us beware of doubting His kindness and love in any painful providence of our daily life. Let us never allow ourselves to think hard thoughts of God. Let us never suppose that He can give us anything that is not really for our good. Let us remember the words of Paul, "He who spared not His own Son, but delivered Him up for us all—how shall He not with Him also freely give us all things." (Rom. 8:32.) Let us see in every sorrow and trouble of our earthly pilgrimage, the hand of Him who gave Christ to die for our sins. That hand can never smite us except in love. He who gave us His only begotten Son, will never withhold anything from us that is really for our good. Let us lean back on this thought and be content. Let us say to ourselves in the darkest hour of trial, "This also is ordered by Him who gave Christ to die for my sins. It cannot be wrong. It is done in love. It must be well."

III. The third thing I propose to consider, is the way in which man obtains the benefit of God's love and Christ's salvation. It is written that "whoever believes shall not perish."

The point before us is of the deepest importance. To bring it out clearly before your eyes is one great object of the paper you are now reading. God has loved the world. God has given His Son "to be the Savior of the world." (1 John 4:14.) And yet we learn from Scripture that many people in the world never reach heaven! Here at any rate is limitation. Here the gate is strait and the way narrow. Only a small remnant out of mankind obtain eternal benefit from Christ. Who then, and what are they?

Christ and His benefits are only available to those who believe. To believe, in the language of the New Testament, is simply to trust. Trusting and believing are the same thing. This is a doctrine repeatedly laid down in Scripture, in plain and unmistakable language. Those who will not trust or believe in Him have no part in Him. Without believing there is no salvation. It is vain to suppose that any will be saved, merely because Christ was incarnate—or because Christ is in heaven—or because they belong to Christ's Church—or because they are baptized—or because they have received the Lord's supper. All this is entirely useless to any man except he believes. Without faith, or trust, on his part, all these things together will not save his soul. We must have personal faith in Christ, personal dealings with Christ, personal transactions with Christ—or we are lost for evermore.

It is utterly false and unscriptural to say that Christ is in every man. Christ no doubt is for everyone—but Christ is not in everyone. He dwells only in those hearts which have faith; and all, unhappily, have not faith. He who believes not in the Son of God is yet in his sins, "the wrath of God abides on him." "He who believes not," says our Lord Jesus Christ in words of fearful distinctness, "he who believes not shall be damned." (Mark 16:16; John 3:36.)

But Christ and all His benefits are the property of anyone of mankind who believes. Everyone who believes on the Son of God, and trusts his soul to Him, is at once pardoned, forgiven, justified, counted righteous, reckoned innocent, and freed from all liability to condemnation. His sins, however many, are at once cleansed away by Christ's precious blood. His soul, however guilty, is at once clothed with Christ's perfect righteousness. It matters not what he may have been in time past. His sins may have been of the worst kind. His former character may be of the blackest description. But does He believe on the Son of God? This is the one question. If he does believe, he is justified from all things in the sight of God. It matters not, that he can bring to Christ nothing to recommend him—no good works, no long-proved amendments, no unmistakable repentance and change of life. But does he this day believe in Jesus Christ? This is the grand question. If he does he is at once accepted. He is accounted righteous for Christ's sake.

But what is this saving faith, which is of such matchless importance. What is the nature of this faith which gives a man such amazing privileges? This is an important question. I ask attention to the answer. Here is a rock on which many make shipwreck. There is nothing really mysterious and hard to understand about saving belief. But the whole difficulty arises from man's pride and selfrighteousness. It is the very simplicity of justifying faith at which thousands stumble. They cannot understand it because they will not stoop.

Saving faith in Christ is no mere intellectual assent, or belief of the head. This is no more than the faith of devils. We may believe that there was a divine Person called Jesus Christ, who lived and died and rose again, eighteen hundred years ago, and yet never believe so as to be saved. Doubtless there must be some knowledge before we can believe. There is no true religion in ignorance. But knowledge alone is not saving faith.

Saving faith in Christ, again, is not mere feeling something about Christ. This is often no more than temporary excitement, which, like the early dew, soon passes away. We may be pricked in conscience, and feel drawings toward the Gospel, like Herod and Felix. We may even tremble and weep, and show much affection for the truth and those who profess it. And yet all this time our hearts and wills may remain utterly unchanged, and secretly chained down to the world. Doubtless there is no saving faith where there is no feeling. But feeling alone is not faith.

True belief in Christ is the unreserved trust of a heart convinced of sin, in Christ, as an all-sufficient Savior. It is the combined act of the whole man's head, conscience, heart, and will. It is often so weak and feeble at first, that he who has it cannot be persuaded that he has it. And yet, like life in the new-born infant, his belief may be real, genuine, saving, and true. The moment that the conscience is convinced of sin, and the head sees Christ to be the only One who can save, and the heart and will lay hold on the hand that Christ holds out—that moment there is saving faith. In that moment a man believes.

True belief in Christ is so immensely important that the Holy Spirit has graciously used many figures in the Bible in describing it. The Lord God knows the slowness of man to comprehend spiritual things. He has therefore multiplied forms of expression, in order to set faith fully before us. The man who cannot understand "believing" in one form of words, will perhaps understand it in another.

(1) Believing is the soul's COMING to Christ. The Lord Jesus says, "He who comes to Me shall never hunger." "Come unto Me, all who labor and are heavy laden, and I will give you rest." (John 6:35; Matt. 11:28.) Christ is that Almighty Friend, Advocate, and Physician, to whom all sinners, needing help, are commanded to apply. The believer comes to Him by faith, and is relieved.

(2) Believing is the soul's RECEIVING Christ. Paul says, "You have received Christ Jesus the Lord." (Col. 2:6.) Christ offers to come into man's heart with pardon, mercy, and grace, and to dwell there as its Peace-maker and King. He says, "I stand at the door and knock." (Rev. 3:20.) The believer hears His voice, opens the door, and admits Christ, as his Master, Priest, and King.

(3) Believing is the soul's BUILDING on Christ. Paul says, you are "built up in Him." "You are built upon the foundation of the apostles and prophets." (Eph. 2:20; Col. 2:7.) Christ is that sure corner-stone, that strong foundation, which alone can bear the weight of a sinful soul. The believer places his hopes for eternity on Him, and is safe. The earth may be shaken and dissolved; but he is built upon a rock, and will never be confounded.

(4) Believing is the soul's PUTTING ON Christ. Paul says, "As many of you as have been baptized into Christ, have put on Christ." (Galat. 3:27.) Christ is that pure white robe which God has provided for all sinners who would enter heaven. The believer puts on this robe by faith, and is at once perfect and free from any spot in God's sight.

(5) Believing is the soul's LAYING HOLD ON Christ. Paul says, "We have fled for refuge to lay hold on the hope set before us." (Heb. 6:18.) Christ is that true city of refuge, to which the man fleeing from the avenger of blood runs, and in which he is safe. Christ is that altar which provided a sanctuary to him who laid hold on its horns. Christ is that almighty hand of mercy, which God holds out from heaven to lost and drowning sinners. The believer lays hold on this hand by faith, and is delivered from the pit of hell.

(6) Believing is the soul's EATING Christ. The Lord Jesus says, "My flesh is food indeed. He who eats of this bread shall live forever." (John 6:55, 58.) Christ is that divine food which God has provided for starving sinners. He is that divine bread which is at the same time life, nourishment, and medicine. The believer feeds on this 'bread of life' by faith. His hunger is relieved. His soul is delivered from death.

(7) Believing is the soul's DRINKING Christ. The Lord Jesus says, "My blood is drink indeed." (John 6:55.) Christ is that fountain of living water which God has opened for the use of all thirsty and sin-defiled sinners, proclaiming, "Whoever will, let him take the water of life freely." (Rev. 22:17.) The believer drinks of this living water, and his thirst is quenched.

(8) Believing is the soul's COMMITTAL OF ITSELF to Christ. Paul says, "He is able to keep that which I have committed to

Him against that day." (2 Tim. 1:12.) Christ is the appointed keeper and guardian of souls. It is His office to preserve from sin, death, hell, and the devil, anything committed to his charge. The believer places his soul in the hands of the Almighty treasure keeper, and is insured against loss to all eternity. He trusts himself to Him and is safe.

(9) Last—but not least, believing is the soul's LOOK to Christ. Paul describes the saints as "looking to Jesus." (Heb. 12:2.) The invitation of the Gospel is, "Look unto Me, and be saved." (Isai. 45:22.) Christ is that brazen serpent which God has set up in the world, for the healing of all sin-bitten souls who desire to be cured. The believer looks to Him by faith, and has life, health, and spiritual strength.

One common remark applies to all the nine expressions which I have just gone through. They all give us the simplest idea of faith, or believing and trusting, that man can desire. Not one of them implies the notion of anything mysterious, great, or meritorious in the act of belief. All represent it as something within reach of the weakest and feeblest sinner, and within the comprehension of the most ignorant and unlearned. Grant for a moment that a man says he cannot understand what faith in Christ is. Let him look at the nine expressions under which faith is described in Scripture, and tell me, if he can, that he cannot understand them. Surely he must allow that coming to Christ, looking to Christ, committing our souls to Christ, laying hold on Christ, are simple ideas. Then let him remember that coming, looking, and committing our souls to Christ, are, in other words, believing.

And now, if any reader of these pages desires to have peace of conscience in his religion, I entreat him to grasp firmly the great doctrine which I have tried to set before him, and never let it go. Hold fast the grand truth that saving faith is nothing but simple trust in Christ, that faith alone justifies, and that the one thing needful in order to obtain a saving interest in Christ, is to believe. No doubt repentance, holiness, and charity are excellent things. They will always accompany true faith. But in the matter of justification, they have nothing to do. In that matter, the one thing needful is to believe. No doubt belief is not the only grace to be found in the heart of a true Christian. But only faith gives him a saving interest in Christ. Prize that doctrine as the peculiar treasure of Christianity. Once let it go, or add anything to it, and there is an end of inward peace.

Prize the doctrine for its suitableness to the needs of fallen man. It places salvation within reach of the lowest and vilest sinner, if he has but heart and will to receive it. It asks him not for works, righteousness, merit, goodness, worthiness. It requires nothing of him. It strips him of all excuses. It deprives him of all pretext for despair. His sins may have been as scarlet. But will he believe? Then there is hope.

Prize the doctrine for its glorious simplicity. It brings eternal life near to the poor, and ignorant, and unlearned. It does not ask a man for a long confession of doctrinal orthodoxy. It does not require a store of head-knowledge, and an acquaintance with articles and creeds. Does the man, with all his ignorance, come to Christ as a sinner, and commit himself entirely to Him for salvation? Will he believe? If he will, there is hope.

Above all, prize the doctrine for the glorious breadth and fullness of its terms. It does not say "the elect" who believe, or "the rich" who believe, or "the moral" people who believe, or "the Churchman" who believes, or "the Dissenter" who believes—these, and these only shall be saved. Oh, no! it uses a word of far wider signification—It says, "Whoever believes, shall not perish." Whoever, whatever his past life, conduct, or character; whatever his name, rank, person, or country; whatever his denomination, and whatever place of worship he may have attended, "whoever believes in Christ shall not perish."

This is the Gospel. I marvel not that Paul wrote those words, "If we or an angel from heaven preach any other Gospel unto you than that which we have preached, let him be accursed." (Gal. 1:8.)

IV. The fourth and last thing which I propose to consider is a point of great practical importance. I wish to show you the MARKS by which true belief in Christ may be discerned and known.

The faith or believing of which I have spoken, is a grace of such importance, that we may naturally expect to hear of many counterfeits of it. There is a dead faith—as well as a living one it. There is a faith of devils—as well as a faith of God's elect it. There is a faith which is vain and useless—as well as a faith that justifies and saves. How shall a man know whether he has true faith? How shall he find out whether he "believes to the saving of his soul"? The thing may be found out. The Ethiopian may be known by his skin, and the leopard by his spots. True faith may always be known by certain marks. These marks are laid down unmistakably in Scripture. Let me endeavor to set down these marks in order.

(1) He who truly believes in Christ has inward peace and hope. It is written, "Being justified by faith, we have peace with God, through our Lord Jesus Christ." "We who have believed enter into rest." (Rom. 5:1; Heb. 4:3.) The believer's sins are pardoned, and his iniquities taken away. His conscience is no longer burdened with the load of unpardoned transgressions. He is reconciled to God, and is one of His friends. He can look forward to death, judgment, and eternity without fear. The sting of death is taken away. When the great judgment of the last day is held, and the books are opened, there will be nothing laid to his charge. When eternity begins, he is provided for. He has a hope laid up in heaven, and a city which cannot be moved. He may not be fully sensible of all these privileges. His sense and view of them may vary greatly at different times, and be often obscured by doubts and fears. Like a child who is yet under age, though heir to a great fortune, he may not be fully aware of the value of his possessions. But with all his doubts and fears, he has a real, solid, true hope, which will bear examination, and at his best moments he will be able to say, "I feel a hope which makes me not ashamed." (Rom. 5:5.)

(2) He who truly believes in Christ has a new heart. It is written, "If any man is in Christ, he is a new creature—old things are passed away—behold all things are become new." "To as many as received Christ, He gave power to become sons of God; who were born not of blood, nor of the will of the flesh, nor of the will of man—but of God." "Whoever believes that Jesus is the Christ is born of God." (2 Cor. 5:17; John 1:12, 13; 1 John 5:1.) A believer has no longer the same nature with which he was born. He is changed, renewed, and transformed after the image of his Lord and Savior. He who minds first the things of the flesh, has no saving faith. True faith and spiritual regeneration are inseparable companions. An unconverted person is not a believer!

(3) He who truly believes in Christ is a holy person in heart and life. It is written that God "purifies the heart by faith;" and, "Whoever has this hope in him, purifies himself." (Acts. 15:9; 1 John 3:3.) A believer loves what God loves, and hates what God hates. His heart's desire is to walk in the way of God's commandments, and to abstain from all manner of evil. His wish is to follow after the things which are just, and pure, and honest, and lovely, and of good report, and to cleanse himself from all filthiness of flesh and spirit. He falls far short of his aim in many things. He finds his daily life a constant fight with indwelling corruption. But he fights on, and resolutely refuses to serve sin. Where there is no holiness, we may be sure there is no saving faith. An unholy man is not a believer!

(4) He who truly believes on Christ works godly works. It is written, that "faith works by love." (Gal. 5:6.) True belief will never make a man idle, or allow him to sit still, contented with his own religion. It will stir him to do acts of love, kindness, and charity, according as he sees opportunity. It will constrain him to walk in the steps of his Master, who "went about doing good." (Acts 10:38.) In one way or another, it will make him work. The works that he does may attract no notice from the world. They may seem trifling and insignificant to many people. But they are not forgotten by Him who notices a cup of cold water given for His sake. Where there is no working love, there is no faith. A lazy, selfish professing Christian, has no right to regard himself as a believer!

(5) He who truly believes on Christ overcomes the world. It is written, that "whatever is born of God overcomes the world, and this is the victory that overcomes the world, even our faith." (1 John 5:4.) A true believer is not ruled by the world's standard of right or wrong, of truth or error. He is independent of the world's opinion. He cares little for the world's praise. He is not moved by the world's blame. He does not seek for the world's pleasures. He is not ambitious of the world's rewards. He looks at things unseen. He sees an invisible Savior, a coming judgment, a crown of glory which never fades away. The sight of these objects makes him think comparatively little of this world. Where the world reigns in the heart, there is no saving faith. A man that is habitually conformed to the world, has no right to regard himself as a believer!

(6) He who truly believes on Christ, has an inward testimony of his belief. It is written, that "he who believes on the Son of God, has the witness in himself." (1 John 5:10.) The mark before us requires very delicate handling. The witness of the Spirit is unquestionably a very difficult subject. But I cannot shrink from declaring my own firm persuasion that a true believer always has inward feelings peculiar to himself—feelings which are inseparably connected with his faith, and flow from it—feelings of which unbelievers know nothing at all. He "has the Spirit of adoption," by which he regards God as a reconciled Father, and looks up to Him without fear. (Rom. 8:15.) He has the testimony of his conscience, sprinkled with Christ's blood, that weak as he is, he rests on Christ. He has hopes, joys, fears, sorrows, consolations, expectations, of which he knew nothing before he believed. He has 'soul evidences' which the world cannot understand—but which are better to him than all the books of evidence in existence. Feelings are, no doubt, very deceitful. But where there are no inward religious feelings there is no faith. A man who knows nothing of an inward, spiritual, experimental religion—is not a true believer!

(7) Last—but not least, he who truly believes on Christ, has a special regard in all his religion to the person of Christ Himself. It is written, "Unto you who believe, Christ is precious." (1 Pet. 2:7.) That text deserves especial notice. It does not say "Christianity" is precious, or the "Gospel" is precious, or "salvation" is precious—but Christ Himself. A true believer's religion does not consist in mere intellectual assent to a certain set of propositions and doctrines. It is not a mere cold belief of a certain set of truths and facts concerning Christ. It consists in union, communion, and fellowship with an actual living Person, even Jesus the Son of God. It is a life of faith in Jesus, confidence in Jesus, leaning on Jesus, drawing out of the fullness of Jesus, speaking to Jesus, working for Jesus, loving Jesus, and waiting for Jesus to come again. Paul said, "The life that I live in the flesh I live by the faith of the Son of God." "To me to live is Christ." (Galat. 2:20; Phil. 1:21.) Such life may sound like enthusiasm to many. But where there is true faith, Christ will always be known and realized, as an actual living personal Friend. He who knows nothing of Christ as his own Priest, Physician, and Redeemer, knows nothing of saving faith!

I place these seven marks of believing before everyone who reads this paper, and I ask him to consider them well. I do not say, that all believers have them equally. I do not say, that no one will be saved who cannot discover all these marks in himself. I concede, freely, that many believers are so weak in faith, that they go doubting all their days, and make others doubt about them too. I simply say that these are the marks to which a man should first direct his attention, if he would know whether he truly believes. Where the seven marks, of which I have just been speaking, are utterly lacking, I dare not tell a man that he is a true believer. He may be called a Christian, and attend on Christian ordinances. He may have been baptized with

Christian baptism, and be a member of a Christian church. But if he knows nothing of peace with God, conversion of heart, newness of life, and victory over the world, I dare not pronounce him a believer. He is yet dead in trespasses and sins. Except he awakes to newness of life, he will perish everlastingly.

Show me a man who has about him the seven marks which I have described, and I feel a strong confidence about the state of his soul. He may be poor and needy in this world—but he is rich in the sight of God. He may be despised and sneered at by man—but he is honorable in the sight of the King of kings. He is traveling towards heaven. He has a mansion ready for him in the Father's house. He is cared for by Christ, while on earth. He will be owned by Christ before assembled worlds, in the life which is to come.

CONCLUSION

(1) And now, in drawing this paper to a conclusion, I return to the QUESTION with which I began. I press that question on the conscience of everyone whose eyes are on this page. I ask you, in my Master's name, whether you yet know anything of the subject of it? I ask you to look my inquiry in the face. I ask you, Do you truly believe?

Do you truly believe? I think it impossible to over-rate the immense importance of the question before you. Life or death, heaven or hell, blessing or cursing, all hinge and turn upon it. He who believes on Christ is not condemned. He who believes not shall be damned. If you truly believe, you are pardoned, justified, accepted in God's sight, and have a title to everlasting life. If you do not believe, you are perishing daily. Your sins are all upon your head, sinking you down to perdition. Every hour you are so much nearer to hell.

Do you truly believe? It matters nothing what others are doing. The question concerns yourself. The folly of other people is no excuse for yours. The loss of heaven will not be less bitter, because you lose it in company. Look at home. Think of your own soul.

Do you truly believe? It is no answer to say, that "you sometimes hope Christ died for you." The Scriptures never tell us to spend our time in doubts and hesitation on that point. We never read of a single case of one who stood still on that ground. Salvation is never made to turn on the question, whether Christ died for a certain man or not. The turning point which is always set before us is believing.

Do you truly believe? This is the point to which all must come at last, if they would be saved. It will signify little, when we hang on the brink of the grave, what we have professed, and to what denomination we have belonged. All this will sink into nothing, in comparison with the question of this paper. All will be useless, if we have not believed.

Do you truly believe? This is the common mark of all saved souls. Episcopalians or Presbyterians, Baptists or Independents, Methodists or Plymouth Brethren, Churchmen or Dissenters—all meet on this common ground, if they are true believers. On other matters, they are often hopelessly disagreed. But in living by faith on Jesus Christ, they are all one.

Do you truly believe? What reason can you give for unbelief, that will bear examination? Life is short and uncertain. Death is sure. Judgment is inevitable. Sin is exceeding sinful. Hell is a dreadful reality. Christ alone can save you. There is no other name given under heaven, whereby you can be saved. If not saved, the blame will be on your own head. You will not believe! You will not come to Christ, that He may give you life! Take warning this day. You must either believe on Christ, or perish everlastingly. Rest not until you can give a satisfactory answer to the question before you. Never be satisfied, until you can say, By the grace of God I do believe.

(2) I pass on from questions to COUNSEL. I offer it to all who are convinced of sin, and dissatisfied with their own spiritual condition. I entreat you to come to Christ by faith without delay. I invite you this day to believe on Christ to the saving of your soul.

I will not let you put me off by the common objection, "We cannot believe—we must wait until God gives us faith." I grant most fully that saving faith, like true repentance, is the gift of God. I grant that we have no natural power of our own to believe on Christ, receive Christ, come to Christ, lay hold on Christ, and commit our souls to Christ. But I see faith and repentance laid down clearly in Scripture as duties which God requires at every man's hands. He "commands all people to repent." This is His commandment, that we should believe." (Acts 17:30; 1 John 3:23.) And I see it laid down with no less clearness, that unbelief and impenitence are sins for which man will be held accountable, and that he who does not repent and believe destroys his own soul. (Mark 16:16; Luke 13:3.)

Will anyone tell me that it is right for a man to sit still in sin? Will anyone say that a sinner on the road to hell ought to wait idly for some power to take him up and put him in the way to heaven? Will anyone say that it is right for a man to continue quietly serving the devil, in open rebellion against God, and that he is to make no effort, no struggle, no attempt to turn towards Christ?

Let others say these things, if they will. I cannot say them. I can find no warrant for them in Scripture. I will not waste time in trying to explain what cannot be explained, and unravel what cannot be unraveled. I will not attempt to show metaphysically in what way an unconverted man can look to Christ, or repent, or believe. But this I know, that it is my plain duty to bid every unbeliever to repent and believe. And this I know, that the man who will not accept the invitation, will find at last that he has ruined his own soul!

Trust Christ, look to Christ, cry to the Lord Jesus Christ, if you never yet believed, about your soul. If you have not the right feelings yet, ask Him to give you right feelings. If you dare not think that you have true faith yet, ask Him to give you faith. But in any case do not sit still. Do not idle away your soul into hell in ignorant unscriptural sloth. Do not live on in senseless inactivity—waiting for you know not what—expecting what you cannot explain—increasing your guilt every day—offending God by continuing in lazy unbelief—and hourly digging a grave for your own soul. Arise and call upon Christ! Awake and cry to Jesus about your soul! Whatever difficulties there may be about believing, one thing at least is abundantly clear—no man ever perished and went to hell from the foot of the cross. If you can do nothing else, lie down at the foot of the cross.

(3) I finish all by a word of EXHORTATION to all believers into whose hands this paper may fall. I address them as fellow-pilgrims and companions in tribulation. I exhort them, if they love life, and have found any peace in believing, to pray daily for an increase of faith. Let your prayer be continually, "Lord, increase my faith."

True faith admits of many degrees. The weakest faith is enough to join the soul to Christ, and to secure salvation. A trembling hand may receive a healing medicine. The feeblest infant may be heir to the richest possessions. The least faith gives a sinner a title to heaven, as surely as the strongest faith—if it is true faith.

But 'little faith' can never give so much sensible comfort as strong faith. According to the degree of our faith will be the degree of our peace, our hope, our strength for duty, and our patience in trial. Surely we should pray continually, "Increase our faith."

Would you have more faith? Do you find believing so pleasant that you would like to believe more? Then take heed that you are diligent in the use of every means of grace—diligent in your private communion with God—diligent in your daily watchfulness over time, temper, and tongue—diligent in your private Bible-reading—diligent in your own private prayers. It is vain to expect spiritual prosperity, when we are careless about these things. Let those who will, call it over-precise and legal to be particular about them. I only reply, that there never was an eminent saint who neglected them.

Would you have more faith? Then seek to become more acquainted with Jesus Christ. Study your blessed Savior more and more, and strive to know more of the length and breadth and height of His love. Study Him in all His offices—as the Priest, the Physician, the Redeemer, the Advocate, the Friend, the Teacher, the Shepherd of His believing people. Study Him as one who not only died for you— but is also living for you at the right hand of God—as one who not only shed His blood for you—but daily intercedes for you at the right hand of God—as one who is soon coming again for you, and will stand once more on this earth. The miner who is fully persuaded that the rope which draws him up from the pit will not break, is drawn up without anxiety and alarm. The believer who is thoroughly acquainted with the fullness of Jesus Christ—is the believer who travels from grace to glory with the greatest comfort and peace. Then let your daily prayers always contain these words, "Lord, increase my faith."

REPENTANCE

by J. C. Ryle

"Except you repent, you shall all likewise perish." Luke 13:3

The text which heads this page, at first sight, looks stern and severe, "Except you repent, you shall all perish." I can fancy someone saying, "Is this the Gospel?" "Are these the glad tidings? Are these the good news of which ministers speak?" "This is a hard saying, who can hear it?" (John 6:60.)

But from whose lips did these words come? They came from the lips of One who loves us with a love that passes knowledge, even Jesus Christ, the Son of God. They were spoken by One who so loved us that He left heaven for our sakes—came down to earth for our sakes —lived a poor, humble life, for three and thirty years on earth for our sakes—went to the cross for us, went to the grave for us, and died for our sins. The words that come from lips like these, must surely be words of love.

And, after all, what greater proof of love can be given than to warn a friend of coming danger? The father who sees his son tottering toward the brink of a precipice, and as he sees him cries out sharply, "Stop, stop!"—does not that father love his son? The tender mother who sees her infant on the point of eating some poisonous berry, and cries out sharply, "Stop, stop! put it down!"—does not that mother love that child? It is indifference which lets people alone, and allows them to go on each in his own way. It is love, tender love, which warns, and raises the cry of alarm. The cry of "Fire—fire!" at midnight, may sometimes startle a man out of his sleep, rudely, harshly, unpleasantly. But who would complain, if that cry was the means of saving his life? The words, "Except you repent, you shall all perish," may seem at first sight stern and severe. But they are words of love, and may be the means of delivering precious souls from hell.

There are three things to which I ask attention in considering this text of Scripture.

First of all, I will speak of the nature of repentance—What is it?

Secondly, I will speak of the necessity of repentance—Why is repentance needful?

Thirdly, I will speak of the encouragements to repentance—What is there to lead people to repent?

I. First of all, the NATURE of repentance—What is it?

Let us see that we set down our feet firmly on this point. The importance of the inquiry cannot be overrated. Repentance is one of the foundation-stones of Christianity. Sixty times, at least, we find repentance spoken of in the New Testament. What was the first doctrine our Lord Jesus Christ preached? We are told that He said, "Repent, and believe the Gospel." (Mark 1:15.) What did the Apostles proclaim when the Lord sent them forth the first time? They "preached that people should repent." (Mark 6:12.) What was the charge which Jesus gave His disciples when He left the world? That "repentance and remission of sins should be preached in His name among all nations." (Luke 24:47.) What was the concluding appeal of the first sermons which Peter preached? "Repent, and be baptized." "Repent you, and be converted." (Acts 2:38; 3:19.) What was the summary of doctrine which Paul gave to the Ephesian elders, when he parted from them? He told them that he had taught them publicly, and from house to house, "testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." (Acts 20:21.) What was the description which Paul gave of his own ministry, when he made his defense before Festus and Agrippa? He told them that he had taught all people that they should "repent, and do works fit for repentance." (Acts 26:20.)

What was the account given by the believers at Jerusalem of the conversion of the Gentiles? When they heard of it they said, "Then has God also to the Gentiles granted repentance unto life." (Acts 11:18.) What is one of the first qualifications which the Church of England requires of all people that would come to the Lord's table? They are to "examine themselves whether they repent them truly of their former sins." No impenitent person, according to the Church of England, ought ever to come to the Lord's table. Surely we must all agree that these are serious considerations. They ought to show the importance of the inquiry I am now making. A mistake about repentance is a most dangerous mistake. An error about repentance is an error that lies at the very roots of our religion. What, then, is repentance? When can it be said of any man, that he repents?

Repentance is a thorough change of man's natural heart, upon the subject of sin. We are all born in sin. We naturally love sin. We take to sin, as soon as we can act and think—just as the bird takes to flying, and the fish takes to swimming. There never was a child that required schooling or education in order to learn deceitfulness, selfishness, passion, self-will, gluttony, pride, and foolishness. These things are not picked up from bad companions, or gradually learned by a long course of tedious instruction. They spring up of themselves, even when boys and girls are brought up alone. The seeds of them are evidently the natural product of the heart. The aptitude of all children to these evil things is an unanswerable proof of the corruption and fall of man. Now when this heart of ours is changed by the Holy Spirit, when this natural love of sin is cast out, then takes place that change which the Word of God calls "repentance." The man in whom the change is wrought is said to "repent." He may be called, in one word, a "penitent" man.

But I dare not leave the subject here. It deserves a closer and more searching investigation. It is not safe to deal in general statements, when doctrines of this kind are handled. I will try to take repentance to pieces, and dissect and analyze it before your eyes. I will show you the parts and portions of which repentance is made up. I will endeavor to set before you something of the experience of every truly penitent man.

(a) True repentance begins with KNOWLEDGE of sin. The eyes of the penitent man are opened. He sees with dismay and confusion the length and breadth of God's holy law, and the extent, the enormous extent, of his own transgressions. He discovers, to his surprise, that in thinking himself a "good sort of man," and a man with a "good heart," he has been under a huge delusion. He finds out that, in reality, he is wicked, and guilty, and corrupt, and evil in God's sight. His pride breaks down. His high thoughts melt away. He sees that he is a great sinner. This is the first step in true repentance.

(b) True repentance goes on to work SORROW for sin. The heart of a penitent man is touched with deep remorse because of his past transgressions. He is cut to the heart to think that he should have lived so madly and so wickedly. He mourns over time wasted, over talents misspent, over God dishonored, over his own soul injured. The remembrance of these things is grievous to him. The burden of these things is sometimes almost intolerable, When a man so sorrows, you have the second step in true repentance.

(c) True repentance proceeds, further, to produce CONFESSION of sin. The tongue of a penitent man is loosed. He feels he must speak to that God against whom he has sinned. Something within him tells him he must cry to God, and pray to God, and talk with God, about the state of his own soul. He must pour out his heart, and acknowledge his iniquities, at the throne of grace. They are a heavy burden within him, and he can no longer keep silence. He can keep nothing back. He will not hide anything. He goes before God, pleading nothing for himself, and willing to say, "I have sinned against heaven and before You—my iniquity is great. God be merciful to me, a sinner!" When a man goes thus to God in confession, you have the third step in true repentance.

(d) True repentance, furthermore, shows itself in a thorough BREAKING OFF from sin. The life of a penitent man is altered. The course of his daily conduct is entirely changed. A new King reigns within his heart. He puts off the old man. What God commands he now desires to practice; and what God forbids he now desires to avoid. He strives in all ways to keep clear of sin, to fight with sin, to war with sin, to get the victory over sin. He ceases to do evil. He learns to do well. He breaks off sharply from bad ways and bad companions. He labors, however feebly, to live a new life. When a man does this, you have the fourth step in true repentance.

(e) True repentance, in the last place, shows itself by producing in the heart a settled habit of deep HATRED of all sin. The mind of a penitent man becomes a mind habitually holy. He abhors that which is evil, and cleaves to that which is good. He delights in the law of God. He comes short of his own desires not unfrequently. He finds in himself an evil principle warring against the spirit of God. He finds himself cold when he would be hot; backward when he would be forward; heavy when he would be lively in God's service. He is deeply conscious of his own infirmities. He groans under a sense of indwelling corruption. But still, for all that, the general bias of his heart is towards God, and away from evil. He can say with David, "I count all Your precepts concerning all things to be right, and I hate every false way." (Psalm. 119:128.) When a man can say this, you have the fifth, or crowning step, of true repentance.

But now, is the picture of repentance complete? Can I leave the subject here, and go on? I cannot do it. There remains yet one thing behind which ought never to be forgotten. Were I not to mention this one thing, I might make hearts sad that God would not have made sad, and raise seeming barriers between men's souls and heaven. True repentance, such as I have just described, is never alone in the heart of any man. It always has a companion—a blessed companion. It is always accompanied by lively FAITH in our Lord and Savior Jesus Christ. Wherever faith is, there is repentance; wherever repentance is, there is always faith. I do not decide which comes first —whether repentance comes before faith, or faith before repentance. But I am bold to say that the two graces are never found separate, one from the other. Just as you cannot have the sun without light, or ice without cold, or fire without heat, or water without moisture—so long you will never find true faith without true repentance, and you will never find true repentance without lively faith. The two things will always go side by side.

And now, before I go any further, let us search and try our own hearts, and see what we know about true repentance. I do not affirm that the experience of all penitent people tallies exactly, precisely, and minutely. I do not say that any man ever knows sin, or mourns for sin, or confesses sin, or forsakes sin, or hates sin, perfectly, thoroughly, completely, and as he ought. But this I do say, that all true Christians will recognize something which they know and have felt, in the things which I have just been saying. Repentance, such as I have described, will be, in the main, the experience of every true believer. Search, then, and see what you know of it in your own soul.

Beware that you make no mistake about the nature of true repentance. The devil knows too well the value of that precious grace not to dress up spurious imitations of it. Wherever there is good coin there will always be bad money. Wherever there is a valuable grace, the devil will put in circulation counterfeits and shams of that grace, and try to palm them off on men's souls. Make sure that you are not deceived.

(a) Take heed that your repentance be a business of your heart. It is not a grave face, or a sanctimonious countenance, or a round of self-imposed austerities; it is not this alone which makes up true repentance towards God. The real grace is something far deeper than a mere affair of face, and clothes, and days, and forms. Ahab could put on sackcloth when it served his turn. But Ahab never repented.

(b) Take heed that your repentance be a repentance wherein you turn to God. Roman Catholics can run to priests and confessionals, when they are frightened. Felix could tremble, when he heard the Apostle Paul preach. But all this is not true repentance. See that your repentance leads you unto God, and makes you flee to Him as your best Friend.

(c) Take heed that your repentance be a repentance attended by a thorough forsaking of sin. Sentimental people can cry when they hear moving sermons on Sundays, and yet return to the ball, the theater, and the opera in the week after. Herod liked to hear John the Baptist preach, and heard him gladly, "and did many things." But feelings in religion are worse than worthless, unless they are accompanied by practice. Mere sentimental excitement, without thorough breaking off from sin, is not the repentance which God approves. (Mark 6:20.)

(d) Take heed, above all things, that your repentance is closely bound up with faith in the Lord Jesus Christ. See that your convictions are convictions which never rest except at the foot of the cross whereon Jesus Christ died. Judas Iscariot could say, "I have sinned," but Judas never turned to Jesus. Judas never looked by faith to Jesus, and therefore Judas died in his sins. Give me that conviction of sin which makes a man flee to Christ, and mourn, because by his sins he has pierced the Lord who bought him. Give me that contrition of soul under which a man feels much about Christ, and grieves to think of the despite he has done to so gracious a Savior. Going to Sinai, hearing about the ten commandments, looking at hell, thinking about the terrors of damnation—all this may make people afraid, and has its use. But no repentance ever lasts in which a man does not look at Calvary more than at Sinai, and see in a bleeding Jesus the strongest motive for contrition. Such repentance comes down from heaven. Such repentance is planted in man's heart by God the Holy Spirit.

II. I pass on now to the second point which I proposed to handle. I will consider the NECESSITY of repentance. Why is repentance needful?

The text which stands at the head of this paper shows clearly the necessity of repentance. The words of our Lord Jesus Christ are distinct, express, and emphatic, "Except you repent, you shall all likewise perish." All, all, without exception, need repentance toward God. It is not only necessary for thieves, murderers, drunkards, adulterers, fornicators, and the inhabitants of prisons and of jails. No —all born of Adam, all, without exception, need repentance toward God. The queen upon her throne and the pauper in the workhouse, the rich man in his drawing room, the servant maid in the kitchen, the professor of sciences at the University, the poor ignorant boy who follows the plough—all by nature need repentance. All are born in sin, and all must repent and be converted, if they would be saved. All must have their hearts changed about sin. All must repent, as well as believe the Gospel. "Except you be converted, and become as little children, you shall in no wise enter the kingdom of heaven." "Except you repent, you shall all likewise perish." (Matt. 18:3; Luke 13:3.)

But whence comes the necessity of repentance? Why is such tremendously strong language used about this necessity? What are the reasons, what the causes, why repentance is so needful?

(a) For one thing, without repentance there is no forgiveness of sins. In saying this, I must guard myself against misconstruction. I ask you emphatically not to misunderstand me. The tears of repentance wash away no sins. It is bad theology to say that they do. That is the office, that the work of the blood of Christ alone. Contrition makes no atonement for transgression. It is wretched theology to say that it does. It can do nothing of the kind. Our best repentance is a poor, imperfect thing—and needs repenting over again. Our best contrition has defects enough about it to sink us into hell. "We are counted righteous before God only for the sake of our Lord Jesus Christ, by faith, and not for our own works or deservings," not for our repentance, holiness, almsgiving, sacrament receiving, or anything of the kind. All this is perfectly true.

But still it is no less true that justified people are always penitent people, and that a forgiven sinner will always be a man who mourns over, and loathes his sins. God in Christ is willing to receive rebellious man, and grant him peace, if he only come to Him in Christ's name however wicked he may have been. But God requires, and requires justly, that the rebel shall throw down his arms. The Lord Jesus Christ is ready to pity, pardon, relieve, cleanse, wash, sanctify, and fit for heaven. But the Lord Jesus Christ desires to see a man hate the sins that he wishes to be forgiven. Let some people call this "legality" if they will. Let some call it "bondage" if they please. I take my stand on Scripture. The testimony of God's Word is plain and unmistakable. Justified people are always penitent people. Without repentance there is no forgiveness of sins.

(b) For another thing, without repentance there is no happiness in the life that now is. There may be high spirits, excitement, laughter and merriment, so long as health is good, and money is in the pocket. But these things are not solid happiness. There is a conscience in all people, and that conscience must be satisfied. So long as conscience feels that sin has not been repented of and forsaken, so long it will not be quiet, and will not let a man feel comfortable within. We all of us have an inner man, unknown to the world—an inner man, with which our companions and friends have often no acquaintance. That inner man has a burden upon it, so long as sin is not repented of; and until that burden is taken off, that inner man has no real comfort. Can you and I be comfortable, when we are not in a right position? It is impossible. And what is a man's true position? He is never in his right position until he has turned his back upon sin, and turned his face towards God.

A man's house is never comfortable until all things are in order. And when is the house of the inward man in order? Never, until God is king, and the world put down in the second place; never, until God is upon the throne, and sin cast down and put out of doors. You might as well expect the solar system to go on well without the sun, as expect that heart of yours to be comfortable when God is not in His place. The great account with God must be settled. The King must be upon His throne. Then, and not until then, there will be peace within. Without repentance there can be no true happiness. We must repent if we want to be happy.

(c) For another thing, without repentance there can be no fitness for heaven in the world that is yet to come. Heaven is a prepared place, and those who go to heaven must be a prepared people. Our hearts must be in tune for the employments of heaven, or else heaven itself would be a miserable abode. Our minds must be in harmony with those of the inhabitants of heaven, or else the society of heaven would soon be intolerable to us. Gladly would I help everyone to heaven into whose hands this paper may fall. But I never would have you ignorant that if you went there with an impenitent heart, heaven would be no heaven to your soul. What could you possibly do in heaven, if you got there with a heart loving sin? To which of all the saints would you speak? By whose side would you sit down? Surely the angels of God would make no sweet music to the heart of him who cannot bear saints upon earth, and never praised the Lamb for redeeming love! Surely the company of patriarchs, and apostles, and prophets, would be no joy to that man who will not read his Bible now, and does not care to know what apostles and prophets wrote.

Oh, no! no! there can be no happiness in heaven, if we get there with an impenitent heart. The fish is not happy when it is out of water. The bird is not happy when it is confined in a cage. And why? They are all out of their proper element and natural position. And man, unconverted man, impenitent man, would not be happy if he got to heaven without a heart changed by the Holy Spirit. He would be a creature out of his proper element. He would have no faculties to enable him to enjoy his holy abode. Without a penitent heart there is no "fitness for the inheritance of the saints in light." We must repent, if we want to go to heaven. (Coloss. 1:12.)

I beseech you by the mercies of God, to lay to heart the things which I have just been saying, and to ponder them well. You live in a world of cheating, imposition, and deception. Let no man deceive you about the necessity of repentance. Oh, that professing Christians would see, and know, and feel, more than they do—the necessity, the absolute necessity, of true repentance towards God! There are many things which are not needful. Riches are not needful. Health is not needful. Fine clothes are not needful. Noble friends are not needful. The favor of the world is not needful. Gifts and learning are not needful. Millions have reached heaven without these things. Thousands are reaching heaven every year without them. But no one ever reached heaven without "repentance toward God, and faith toward our Lord Jesus Christ."

Let no man ever persuade you that any religion deserves to be called the Gospel, in which repentance toward God has not a most prominent place. A Gospel, indeed! That is no Gospel in which repentance is not a principal thing. A Gospel! It is the Gospel of man —but not of God. A Gospel! It comes from earth—but not from heaven. A Gospel! It is not the Gospel at all; it is rank antinomianism, and nothing else. So long as you hug your sins, and cleave to your sins, and will have your sins, so long you may talk as you please about the Gospel—but your sins are not forgiven. You may call that legal, if you like. You may say, if you please, you "hope it will be all right at the last—God is merciful—God is love—Christ has died —I hope I shall go to heaven after all." No! I tell you, it is not all right. It will never be all right, at that rate. You are trampling under foot the blood of atonement. You have as yet no part or lot in Christ. So long as you do not repent of sin, the Gospel of our Lord Jesus Christ is no Gospel to your soul. Christ is a Savior from sin—not a Savior for man in sin. If a man will have his sins, the day will come when that merciful Savior will say to him, "Depart from Me, you worker of iniquity! Depart into everlasting fire, prepared for the devil and his angels." (Matt. 25:41.)

Let no man ever delude you into supposing that you can be happy in this world without repentance. Oh, no! You may laugh and dance, and go upon vacations, and crack good jokes, and sing good songs, and say, "Cheer, boys, cheer!" and "There's a good time coming!"— but all this is no proof that you are happy. So long as you do not quarrel with sin, you will never be a truly happy man. Thousands go on for a time in this way, and seem merry before the eyes of others, and yet in their hearts carry about a lurking sorrow. When they are alone they are wretched. When they are not in jovial company they are low. Conscience makes cowards of them. They do not like being by themselves. They hate quiet thinking. They must constantly have some new excitement. Every year they must have more. Just as an opium-eater needs a larger and larger doses—so does the man who seeks happiness in anything except in God need greater excitement every year that he lives, and after all is never really happy.

Yes! and worse than all, the longer you go on without repentance, the more unhappy will that heart of yours be. When old age creeps over you, and grey hairs appear upon your head—when you are unable to go where you once went, and take pleasure where you once took pleasure—your wretchedness and misery will break in upon you like an armed man. The more impenitent a man is, the more miserable he becomes. Have you ever heard of the great clock of St. Paul's cathedral, in London? At midday, in the roar of business, when carriages, and carts, and wagons, and omnibuses, go rolling through the streets, how many never hear that great clock strike, unless they live very near it. But when the work of the day is over, and the roar of business has passed away—when people are gone to sleep, and silence reigns in London—then at twelve, at one, at two, at three, at four, the sound of that clock may be heard for miles round. Twelve! One! Two! Three! Four! How that clock is heard by many a sleepless man! That clock is just like the conscience of the impenitent man. While he has health and strength, and goes on in the whirl of business, he will not hear conscience. He drowns and silences its voice by plunging into the world. He will not allow the inner man to speak to him. But the day will come when conscience will be heard, whether he likes it or not. The day will come when its voice will sound in his ears, and pierce him like a sword. The time will come when he must retire from the world, and lie down on the sick bed, and look death in the face. And then the clock of conscience, that solemn clock, will sound in his heart, and if he has not repented, will bring wretchedness and misery to his soul Oh, no! write it down in the tablets of your heart—without repentance no peace!

Above all, let no man make you dream that there is a possibility of reaching heaven without repentance toward God. We all want to go to heaven. A man would be justly set down as a madman, if he said that he wanted to go to hell. But never let it be forgotten, that none go to heaven except those whom the Holy Spirit has prepared for it. I make my solemn protest against those modern delusions, "that all people shall go to heaven at last—that it matters not how you live— that whether you are holy or unholy it does not matter—that whether you are godless or God-fearing, it is all the same thing, that all at last will get to heaven." I cannot find such teaching in the Bible. I find the Bible contradicting it flatly. However speciously this new idea may be propounded, and however plausibly it may be defended, it cannot stand the test of the Word of God. No! let God be true, and every man a liar. Heaven is no such place as some seem to fancy. The inhabitants of heaven are no such mixed multitude as many try to believe. They are all of one heart, and one mind. Heaven is the place to which God's people shall go. But for those who are impenitent and unbelieving, and will not come to Christ, for such the Bible says, plainly and unmistakably, there remains nothing but hell.

It is a solemn thought that an impenitent man is unfit for heaven. He could not be happy in heaven, if he got there. I remember hearing of a clergyman who many years ago was traveling by coach. He sat by the coachman's side. The coachman was one of those unhappy people who fancy nothing is to be done without swearing. He was cursing, swearing, blaspheming, taking God's name in vain, for many a long mile together. On he drove, now flying into a passion, now beating his horses, now cursing and swearing again. Such were the coachman's ways. At last the clergyman said to him quietly, "Coachman, I am exceedingly afraid for you." "Sir," said the coachman, "what should you be afraid of? All is going on right, we are not likely to be upset." "Coachman," said the clergyman again, "I am exceedingly afraid for you; because I cannot think what you would do in heaven, if you got there. There will be no cursing in heaven; there will be no swearing in heaven; there will be no passion in heaven; there will be no horses to beat in heaven." "Coachman," said the minister once more, "I can not think what you would do in heaven." "Oh," said the coachman, "that is your opinion," and no more was said. Years passed away. A day came when a person told this same clergyman that a sick man desired to see him. He was a stranger. He had come into the parish, he said, because he wanted to die there. The clergyman went to see him. He entered a room and found a dying man, whose face he did not know. "Sir," said the dying man, "you do not remember me?" "No," said the clergyman, "I do not." "Sir," said the man, "I remember you. I am that coachman to whom, many years ago, you said, 'Coachman, I am afraid for you, because I do not know what you would do if you got to heaven.' Sir, those words laid hold upon me. I saw I was not fit to die. Those words worked, and worked, and worked in my heart, and I never rested until I had repented of sin, and fled to Christ, and found peace in Him, and became a new man. And now," said he, "by the grace of God I trust I am prepared to meet my Maker, and am fit for the inheritance of the saints in light."

Once more I charge you to remember—without repentance toward God, there can be no fitness for heaven. It would give pain to an impenitent man to place him there. It would be no mercy to him. He would not be happy. He could not be happy. There could be no enjoyment in heaven to a man who got there without a heart hating sin, and a heart loving God. I expect to see many wonders at the last day. I expect to see some at the right hand of the Lord Jesus Christ, whom I once feared I would see upon the left. I expect to see some at the left hand whom I supposed to be good Christians, and expected to see at the right. But there is one thing I am sure I shall not see. I shall not see at the right hand of Jesus Christ one single impenitent man. I shall see Abraham there, who said, "I am dust and ashes." I shall see Jacob there, who said, "I am not worthy of the least of all Your mercies." I shall see Job there, who said, "I am vile." I shall see David there, who said, "I was shaped in iniquity—in sin did my mother conceive me." I shall see Isaiah there, who said, "I am a man of unclean lips." I shall see Paul there, who said, "I am the chief of sinners." (Gen. 18:27; 32:10; Job. 40:4; Psalm 51:5; Isa. 6:5; 1 Tim. 1:15.) I shall see the martyr John Bradford there, who often signed himself at the end of his letters, "That wretched sinner, that miserable sinner, John Bradford," that same John Bradford who said, whenever he saw a man going to be hanged, "There goes John Bradford—but for the grace of God." I shall see Usher there, whose last words were, "Pardon my many sins, especially my sins of omission." I shall see Grimshaw there, whose last words were, "Here goes an unprofitable servant." But they will all be of one heart, one mind, one experience. They will all have hated sin. They will all have mourned for sin. They will all have confessed sin. They will all have forsaken sin. They will all have repented as well as believed, repented toward God as well as believed in Jesus Christ. They will all say with one voice, "What has God wrought!" They will all say, "By the grace of God I am where I am," as well as "By the grace of God I am what I am."

III. I come now to the third and last thing of which I promised to speak. I will consider the ENCOURAGEMENTS to repentance. What is there to lead a man to repent?

I feel it very important to say something on this point. I know that many difficulties arise in the way when the subject of repentance is brought before us. I know how slow man is to give up sin. You might as well tell him to cut off a right hand, or pluck out a right eye, or cut off a right foot—as tell him to part with his darling sins. I know the strength of old habits and early ways of thinking about religion. At first they are all like cobwebs. At last they are iron chains. I know the power of pride, and that "fear of man that brings a snare." I know the dislike there is in people to being thought a saint, and supposed to care about religion. I know that hundreds and thousands would never shrink from going to war—and yet cannot bear to be laughed at and thought ridiculous because they care for their souls. And I know, too, the malice of our great enemy, the devil. Will he part with his "lawful captives" without a conflict? Never! Will he give up his prey without a fight? Never! I once saw a lion, at the Zoological Gardens, being fed. I saw his meal cast down before him. I saw the keeper try to take that meal away. I remember the lion's roar, his spring, his struggle to retain his food. And I remember the "roaring lion that walks about, seeking whom he may devour." (1 Pet. 5:8.) Will he give up a man, and let him repent, without a struggle? Never, never, never! Man needs many encouragements to make him repent.

But there are encouragements, great, broad, wide, full and free. There are things in the Word of God which ought to nerve every heart, and arouse everyone to repent without delay. I desire to bring these things before the readers of this volume. I would not have one soul lay down this paper and say, "The thing cannot be done—it is impossible." I should like all to say, "There is hope—there is hope! There is an open door! It is possible—the thing can be done! By the grace of God a man may repent!"

(a) Hear, for one thing, what a gracious Savior the Lord Jesus Christ is. I place Him first and foremost, as the great argument to encourage a man to repentance. I say to every doubting soul, Look at Christ, think of Christ. He is one "able to save to the uttermost, all who come unto God by Him." He is one anointed "a Prince and a Savior, to give repentance as well as remission of sins." He is one who "came to seek and to save that which was lost." He is one who said, "I came not to call the righteous—but sinners to repentance." He is one who cries, "Come unto Me, all you who labor and are heavy laden, and I will give you rest." He is one who has pledged His royal word, "Him who comes unto Me, I will never cast out." And He it is of whom it is written, "As many as received Him, to them gave He power to become the sons of God, even to those who believe on His name." I answer all doubts, and questions, and difficulties, and objections, and fears with this simple argument. I say to everyone who wants encouragement, Look at Christ, think of Christ. Consider Jesus Christ the Lord; and then doubt about repentance no more. (Heb. 7:25; Acts 5:31; Luke 19:10; Mark 2:17; Matt. 11:28; John 6:37; John 1:12.)

(b) Hear, for another thing, what glorious promises the Word of God contains. It is written, "Whoever confesses and forsakes his sins shall find mercy." It is written again, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." It is written again, "Blessed are the poor in spirit, for theirs is the kingdom of God. Blessed are those who mourn, for they shall be comforted. Blessed are those who hunger and thirst after righteousness, for they shall be filled." Surely these promises are encouragements. Again I say, doubt about repentance no more. (Prov. 28:13; 1 John 1:9; Matt. 5:3, 4, 6.)

(c) Hear, for another thing, what gracious declarations the Word of God contains, "When the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he shall save his soul alive." "The sacrifices of God are a broken spirit—a broken and a contrite heart, O God, You will not despise." "God is not willing that any should perish—but that all should come to repentance." "As I live, says the Lord, I have no pleasure in the death of the wicked—turn! Turn! Why will you die?" "There is joy in the presence of the angels of God over one sinner that repents." (Ezek. 18:27; Psalm 51:17; 2 Pet. 3:9; Ezek. 33:11; Luke 15:10.) Surely those words are encouraging, if any words can be! Again I say, doubt about repentance no more.

(d) Hear, for another thing, what marvelous parables our Lord Jesus spoke upon this subject. "Two men went up to the temple complex to pray, one a Pharisee and the other a tax collector. The Pharisee took his stand and was praying like this: 'God, I thank You that I'm not like other people—greedy, unrighteous, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of everything I get.' "But the tax collector, standing far off, would not even raise his eyes to heaven but kept striking his chest and saying, 'God, turn Your wrath from me—a sinner!' I tell you, this one went down to his house justified rather than the other; because everyone who exalts himself will be humbled, but the one who humbles himself will be exalted." (Luke 23:10-14.)

Hear, again, that other marvelous parable—the parable of the prodigal son. "A man had two sons. The younger of them said to his father, 'Father, give me the share of the estate I have coming to me.' So he distributed the assets to them. Not many days later, the younger son gathered together all he had and traveled to a distant country, where he squandered his estate in foolish living. After he had spent everything, a severe famine struck that country, and he had nothing. Then he went to work for one of the citizens of that country, who sent him into his fields to feed pigs. He longed to eat his fill from the carob pods the pigs were eating, but no one would give him any. When he came to his senses, he said, 'How many of my father's hired hands have more than enough food, and here I am dying of hunger! I'll get up, go to my father, and say to him, Father, I have sinned against heaven and in your sight. I'm no longer worthy to be called your son. Make me like one of your hired hands.' So he got up and went to his father. But while the son was still a long way off, his father saw him and was filled with compassion. He ran, threw his arms around his neck, and kissed him. The son said to him, 'Father, I have sinned against heaven and in your sight. I'm no longer worthy to be called your son.' "But the father told his slaves, 'Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet. Then bring the fattened calf and slaughter it, and let's celebrate with a feast, because this son of mine was dead and is alive again; he was lost and is found!' So they began to celebrate."

(Luke 15:11-24.) Surely these are mighty encouragements to repentance. Again I say, doubt about repentance no more.

(e) Hear, lastly, what wonderful examples there are in the Word of God, of God's mercy and kindness to penitent people. Read the story of David. What sin can be greater than David's sin? But when David turned to the Lord, and said, "I have sinned against the Lord," the answer came, "The Lord has put away your sin." Read the story of Manasseh. What wickedness could have been greater than his? He killed his own children. He turned his back upon his father's God. He placed idols in the temple. And yet, when Manasseh was in prison and humbled himself, and prayed to the Lord, the Lord heard his prayer, and brought him out of captivity. Read the history of Peter. What apostasy could be greater than his? He denied his Master three times over with an oath! And yet, when Peter wept, and mourned for his sin, there was mercy even for Peter, and penitent Peter was restored to his Master's favor. Read the story of the penitent thief. What case could be more desperate than his? He was a dying man on the brink of hell. Yet when he said to Jesus, "Lord, remember me when You come into Your kingdom," at once the marvelous answer came, "Verily I say unto you, Today shall you" (even you) "be with Me in paradise." (2 Sam. 12:13; 2 Chron. 33:1-19; Mark 16:7; Luke 23:39-43.)

What greater encouragement to repentance can be imagined or conceived? Why are all these cases recorded for our learning? They are intended to lead people to repentance. They are all patterns of God's long-suffering—patterns of God's mercy—patterns of God's willingness to receive penitent sinners. They are proofs of what God's grace can do. They are a cloud of witnesses, proving that it is worth while for man to repent—that there is encouragement for man to turn to God, and that such a one as goes on still in his sins is utterly without excuse. "The goodness of God leads him to repentance." (Rom. 2:4.)

I remember hearing of a mother whose daughter ran away from her, and lived a life of sin. For a long time no one could tell where she was. Yet that daughter came back and was reclaimed. She became a true penitent. She was taught to mourn for sin. She turned to Christ and believed in Him. Old things passed away, and all things became new. Her mother was asked one day to tell what she had done to bring her daughter back. What means had she used? What steps had she taken? Her reply was a very striking one. She said, "I prayed for her night and day." But that was not all. She went on to say, "I never went to bed at night without leaving my front door unlocked, and the door on the latch. I thought if my daughter came back some night when I was in bed, she should never be able to say that she found the door shut. She should never be able to say that she came to her mother's home—but could not get in." And so it turned out. Her daughter came back one night, and tried the door, and found the door open, and at once came in, to go out and sin no more. That open door was the saving of her soul.

That open door is a beautiful illustration of the heart of God towards sinners! The door of mercy is set wide open. The door is not yet locked. The door is always upon the latch. God's heart is full of love. God's heart is full of compassion. Whoever a man may have been, and whatever a man may have been, at midnight, at any time, whenever he returns to God, he will find God willing to receive him, ready to pardon him, and glad to have him at home. All things are ready. Whoever will, may come in.

And, out of all the millions who have turned to God and repented, who ever repented of repentance? I answer boldly, Not one! Thousands every year repent of folly and unbelief. Thousands mourn over time misspent. Thousands regret their drunkenness, and gambling, and fornication, and oaths, and idleness; and neglected opportunities. But no one has ever risen up and declared to the world that he repents of repenting and turning toward God. The steps in the narrow way of life are all in one direction. You will never see in the narrow way the step of one who turned back because the narrow way was not good.

I remember reading of a remarkable event that occurred in a place of worship where a Puritan minister, Mr. Doolittle, was preaching, two hundred years ago. Just as he was about to begin his sermon, he saw a young man, a stranger, coming into his church. He guessed by the young man's manner that he was anxious about his soul, and yet undecided about religion. He took a remarkable course with him. He tried a curious experiment—but God blessed it to the young man's soul. Before Mr. Doolittle gave out his text, he turned to an old Christian whom he saw on one side of his church. He addressed him by name, and said to him, "Brother, do you repent of having served God?" The old Christian stood up manfully before the congregation, and said, "Sir, I have served the Lord from my youth, and He has never done me anything but good." He turned to the left hand, where he saw another Christian, and addressed him in the same way. "Brother," said he, calling him by his name, "Do you repent of having served Christ? "That man also stood up manfully before the congregation, and said, "Sir, I never was truly happy until I took up the cross, and served the Lord Jesus Christ." Then Mr. Doolittle turned to the young man, and said, "Young man, will you repent? Young man, will you take up the cross? Young man, will you this day begin to serve Christ?" God sent power with these words. The young man stood up before the congregation, and said in a humble tone, "Yes sir, I will." That very day was the beginning of eternal life in the young man's soul. We may depend upon it, the two answers which Mr. Doolittle got that day are the experience of all true Christians.

We may be quite sure that no man ever repents of repentance. No man was ever sorry that he served the Lord. No man ever said at the end of his days, "I have read my Bible too much, I have thought of God too much, I have prayed too much, I have been too concerned about my soul." Oh, no! The people of God would always say, "Had I my life over again, I would walk far more closely with God than ever I have done. I am sorry that I have not served God better—but I am not sorry that I have served Him. The way of Christ may have its cross. But it is a way of pleasantness, and a path of peace." Surely that fact alone speaks volumes. It is a fact that clinches every argument which I have already advanced. Surely it is worth while for a man to repent. There are encouragements. The impenitent man is without excuse.

And now, I have brought before my readers the three points which I proposed at the outset of this paper to consider. I have shown you the nature of repentance toward God—the necessity of repentance —and the encouragements to repentance. It only remains to conclude this paper by a few words of practical affectionate APPLICATION to the souls of all who read it.

(1) My first word shall be a word of WARNING. I offer an affectionate warning to every impenitent soul into whose hands this volume may fall. I cannot for a moment suppose that all who read its pages are truly repentant toward God, and lively believers in Jesus Christ. I dare not think it. I cannot think it. And my first word shall be a word of warning—tender, affectionate warning, to all impenitent and unconverted people who may happen to read this paper.

What stronger warning can I give you than that which my text contains? What words can I use more solemn and more heartsearching than the words of my Lord and Master, "Except you repent, you shall all likewise perish!" Yes! you who are reading, and, as you read, know you are not yet at peace with God, you who are halting, lingering, undecided, in religion—you are the man to whom the words of the text should come with power, "Except you repent, you," even you, "shall perish!"

Oh, think what dreadful words are these! Who can measure out the full amount of what they contain? "Shall perish!" Perish in body— perish in soul—perish miserably at last in hell! I dare not attempt to paint the horrors of that thought. The worm that never dies, the fire that is not quenched, the blackness of darkness forever, the hopeless prison, the bottomless pit, the lake that burns with fire and brimstone—all, all are but feeble emblems of the reality of hell. And to this hell all impenitent people are daily traveling! Yes—from churches and chapels, from rich men's mansions and poor men's cottages, from the midst of knowledge, wealth, and respectability— all who will not repent are certainly traveling towards hell. "Except you repent, you shall all perish!"

Think how great is your DANGER! Where are your sins, your many sins? You know you are a sinner. You must be aware of it. It is vain to pretend you have committed no sins. And where are your sins, if you have never yet repented, never mourned for sin, never confessed sin, never fled to Christ, and never found pardon through Christ's blood? Oh, take heed to yourself. The pit opens her mouth for you. The devil is saying of you, "He will be mine!" Take heed to yourself. Remember the words of the text, "Except you repent, you shall all likewise perish." They are not my words—but Christ's words. It is not my saying—but Christ's saying. Christ says it. Christ, the merciful— Christ, the gracious says, "Except you repent, you will certainly perish."

Think again of your GUILT. Yes, I say, deliberately, think of your guilt. It is guilt when a man does not repent. We are responsible and accountable to God for repentance. It is vain to say we are not. What does Paul say to the Athenians, "God commands all people everywhere to repent." (Acts 17:30.) What does our Lord say of Chorazin and Bethsaida? Why were they so guilty? Why was their position in hell to be so intolerable? Because they would not repent and believe. It is the express testimony of the Son of God that the impenitent man who has been called to repentance, and refused to obey the call, is more guilty than the man who has never been urged to repent.

Think of the FOLLY of remaining an impenitent man! Yes, I say the folly. The world you cleave to is melting beneath your feet already. What will bank-notes do for you in the life to come? What will your gold be worth to you a hundred years hence? When your last hour comes, what can all the gold in the globe do for you, if you die an impenitent man? You live for the world, perhaps, now. You strive hard and furiously to be successful in business. You compass sea and land to add acre to acre, or accumulate stock in the funds. You do all you can to get money, to amass riches, to make yourself comfortable, to have pleasure, to leave something for wife and children when you die. But, oh, remember! Remember, if you have not got the grace of God and true repentance, you are a poor man, a pauper in the sight of God.

I shall never forget the effect produced upon my own mind when I read some years ago of that fearful shipwreck, the loss of the 'Central America'—a great steamer which was lost on the voyage from Havannah to New York. That steamer was bringing home from California three or four hundred gold-diggers. They had all got their gold, and were coming home, proposing to spend their latter days in ease in their own country. But man proposes—and God disposes.

About twenty-four hours after the Central America left Havannah, a mighty storm arose. Three or four heavy seas in succession struck the ship, and seriously damaged her. The engines became disabled and useless, and she was tossed by the wild sea. She sprung a leak, and in spite of every effort the ship began to fill. And after a while, when all on board had pumped and baled, and baled and pumped, until they were exhausted, it became plain that the Central America, with her three or four hundred passengers and all her crew, was likely to go down into the deep, deep sea, and carry nearly all on board with her. The crew launched the only boats they had. They placed the women passengers in these boats, with just a sufficient complement of sailors to manage them. All honor be to them for their kind feeling to the weak and defenseless at a time like that! The boats put off from the vessel; but there were left behind two or three hundred people, many of them gold-diggers, when the Central America went down. One who left the ship in one of the last boats which took the women, described what he saw in the cabin of the steamer when all hope was gone, and the great ship was about to go down. People took out their gold. One said, holding his leather bag, containing his long toiled for accumulations, "Here—take it who will! Take it who will. It is no more use to me—the ship is going down. Take it who will." Others took out their gold, and scattered it all over. "There," they said, "take it—take it who will! We are all going down. There is no more chance for us. The gold will do us no good!"

Oh, what a comment that is on the truly valueless nature of riches when a man draws near to God! "Riches profit not in the day of wrath—but righteousness delivers from death." (Prov. 11:4.) Think of your folly—your folly as well as your danger, your folly as well as your guilt—if you will cleave to your sins. Think of your folly, if you will not hear the warning which I give you this day. In my Master's name, I say to you once more, "Except you repent," you, even you who are reading this paper, "you shall likewise perish!"

(2) My second word of application shall be an INVITATION to all who feel their sins and desire to repent, and yet know not what to do. I give it broadly and fully to all who ask me, "What shall I do, this very day, if I am to take your advice?" I answer that question without any hesitation. I say to you, in my Master's name, Repent, Repent, Repent this very day. Repent without delay.

I feel no difficulty in saying this. I cannot agree with those who say that unconverted people should not be told to repent or pray. I find the Apostle Peter saying to Simon Magus, "Repent of this your wickedness." I find him saying, "pray to the Lord that the intent of your heart may be forgiven you." (Acts 8:22.) I am content to follow in the Apostle's wake. I say the same to everyone who is anxious about his soul. I say, Repent, Repent, Repent without delay. The time will soon come when you must be decided, if you ever mean to be. Why not this very day? Why not tonight? Sermon-hearing cannot go on forever. Going to churches and chapels must have an end. Liking this minister and liking that minister, belonging to this church and belonging to that chapel, holding these views and holding those views, thinking this preacher sound and that preacher unsound, is not enough to save a soul. A man must act at last, as well as think, if he means to go to heaven. A man must break off from his sins, and flee to the Lord Jesus, if he does not intend to be damned. A man must come out from the world, and take up the cross. A man must be decided, and repent, and believe. A man must show his colors, and be on the Lord Jesus Christ's side, if he means to be saved. And why not begin all this today? Oh, Repent, Repent, Repent without delay!

Do you ask me again what you ought to do? Go, I tell you, and cry to the Lord Jesus Christ this very day. Go and pour out your heart before Him. Go and tell Him what you are—and tell Him what you desire. Tell Him you are a sinner—He will not be ashamed of you. Tell Him you want to be saved—He will hear you. Tell Him you are a poor weak creature—He will listen to you. Tell Him you do not know what to do or how to repent—He will give you His grace. He will pour out His Spirit upon you. He will hear you. He will grant your prayer. He will save your soul. There is enough in Christ, and to spare, for all the needs of all the world, for all the needs of every heart that is unconverted, unsanctified, unbelieving, impenitent, and unrenewed.

"What is your hope?" said a man to a poor Welsh boy, who could not speak much English, and was found dying in an inn one day. "What is your hope about your soul?" What was his reply? He turned to the questioner, and said to him, in broken English, "Jesus Christ is plenty for everybody! Jesus Christ is plenty for everybody!" There was a mine of truth in those words. And well said another—a navigator who died in the Lord, "Tell them all, tell every man you meet—Christ is for every man! Jesus Christ is for every man!" Go to that Savior this day, and tell Him the needs of your soul. Go to Him, in the words of that beautiful hymn which says—

"Just as I am—without one plea, But that Your blood was shed for me,

And that You bid me come to Thee— O Lamb of God, I come!

"Just as I am—and waiting not To rid my soul of one dark blot, To You, whose blood can cleanse each spot— O Lamb of God, I come!"

Go to the Lord Jesus in that spirit, and He will receive you. He will not refuse you. He will not despise you. He will grant you pardon, peace, everlasting life, and give you the grace of the Holy Spirit.

Do you ask me whether there is anything else you ought to do? Yes! I reply. Go and resolve to break off from every known sin. Let those who will call such advice legal—I trust I may never shrink from giving it. It never can be right to sit still in wickedness. It never can be wrong to say with Isaiah, "Cease to do evil." (Isa. 1:16.) Whatever be your sin, resolve, by God's help, that tomorrow morning you will rise an altered man, and break off from that sin. Whether it be drinking or swearing, or passion, or lying, or cheating, or covetousness; whatever your sin and fault—determine, by God's grace, that you will break off immediately from it. Give it up without delay, and turn from it, by God's help, for the rest of your days. Cast it from you—it is a serpent that will bite you to death. Throw it from you—it is useless lumber; it will sink the ship down to perdition. Cast away your besetting sin—give it up—turn from it—break it off. By God's help resolve that in that respect you will sin no more.

But I think it just possible that some reader of this volume may be ashamed of repentance. I do beseech you to cast away such shame for ever. Never be ashamed of repentance toward God. Of sin you might be ashamed. Of lying, swearing, drunkenness, gambling—of these a man ought to be ashamed. But of repentance, of prayer, of faith in Christ, of seeking God, of caring for the soul—never, never, so long as you live, never be ashamed of such things as these. I remember, long ago, a thing that came under my own knowledge, which gave me some idea what the fear of man can do. I was attending a dying man, who had been a sergeant in the Guards. He had ruined his health by drinking liquor. He had been a careless, thoughtless man about his soul. He told me upon his death-bed, that when he first began to pray he was so ashamed of his wife knowing it, that when he went upstairs to pray he would take his shoes off and creep up in his stockings, that his wife might not be aware how he was spending his time. Verily, I am afraid there are many like him! Do not you be one of them. Whatever you are ashamed of, never be ashamed of seeking God.

But, I think it just possible that some reader of this volume is afraid to repent. You think you are so bad and unworthy that Christ will not have you. I do beseech you once more, to cast away such fear forever. Never, never be afraid to repent. The Lord Jesus Christ is very gracious. He will not break the bruised reed, nor quench the smoking flax. Fear not to draw near to Him. There is a confessional ready for you. You need none made by man. The throne of grace is the true confessional. There is a Priest ready for you. You need no ordained man, no priest, no bishop, no minister, to stand between you and God. The Lord Jesus is the true High Priest. None is so wise, and none so loving as He. None but He can give you absolution, and send you away with a light heart and in perfect peace. Oh, take the invitation I bring you. Fear nothing. Christ is not an "austere man." He "despises none." (Job 36:5.) Arise this day, and flee to Him. Go to Christ and repent this night without delay.

(3) My last word of application shall be an EXHORTATION to all who have known what repentance is by experience. I address it to all who have, by God's grace, felt their sins, sorrowed for their sins, confessed their sins, given up their sins, and found peace in the blood of Jesus Christ. What shall I say to you but this—Keep up your repentance! Keep up your repentance. Let it be a habit of mind you watch over to the last day of your life. Let it be a fire you never allow to burn low or to become dull. Keep up your repentance, if you love life.

I do not want you to make a Christ of repentance, or to turn it into a bondage for your soul. I do not bid you to measure the degree of your justification by your repentance, or to suppose that your sins are not forgiven because your repentance is imperfect. Justification is one thing, and repentance is another. You must not confuse things that differ. It is only faith that justifies. It is only faith that lays hold of Christ. But for all that, keep a jealous watch over your repentance. Keep it up—keep it up, and let not the fire burn low. Whenever you find a slackness coming over your soul—whenever you feel slow, and dull, and heavy, and cold, and careless about little sins—look to your own heart then, and take heed lest you fall. Say to your soul, "Oh, my soul, what are you doing? Have you forgotten David's fall? Have you forgotten Peter's backsliding? Have you forgotten David's subsequent misery? Have you forgotten Peter's tears? Awake, O my soul, awake once more. Heap on fuel, make the fire burn bright. Return again to your God, let your repentance once more be lively. Let your repentance be repented over again." Alas, how few are the hours in a Christian's best days when he does not "make work for repentance!"

Keep up your repentance until the last day of your life. There will always be sins to deplore, and infirmities to confess. Take them daily to the Lord Jesus Christ, and obtain from Him daily supplies of mercy and grace. Make confession daily to the great High Priest, and receive from Him daily absolution. Feed daily on the passover Lamb. But never forget that it was to be eaten with bitter herbs. "Sir," said a young man to Philip Henry, "how long should a man go on repenting?" What did old Philip Henry reply? "Sir, I hope to carry my repentance to the very gates of heaven. Every day I find I am a sinner, and every day I need to repent. I mean to carry my repentance, by God's help, up to the very gates of heaven."

May this be our divinity, your divinity, my divinity; your theology, my theology! May repentance toward God and faith toward our Lord Jesus Christ be the two great pillars before the temple of our religion, the corner-stones in our system of Christianity! (2 Chron. 3:17.) May the two never be disjoined! May we, while we repent, believe; and while we believe, repent! And may repentance and faith, faith and repentance—be ever uppermost, foremost, the chief and principal articles, in the creed of our souls!

Our Profession

by J. C. Ryle

"Seeing then that we have a great High Priest, who has passed into the heavens, Jesus the Son of God, let us hold fast our profession." (Hebrews 4:14)

A careful reader of the Epistle to the Hebrews can hardly fail to observe that the words "let us" are found no less than four times in the fourth chapter. In the first verse you will read, "let us fear,"-in the eleventh verse, "let us labor"-in the fourteenth verse, "let us hold fast"-and in the sixteenth verse, "let us come boldly to the throne of grace." We should take note of this.

Now why did the Apostle Paul write in this way? He did it because the Hebrew Christians, to whom he wrote, were a peculiar people, and occupied a peculiar position. They were not like Gentile converts, who had been brought up to worship idols, and had never received any revelation from God. The Jews were a people who had enjoyed the special favor of God for fifteen hundred years. All through that long period they had possessed the law of Moses, and an immense amount of spiritual light, which had not been given to any other nation on earth. These privileges had made them very sensitive and jealous at the idea of any change. They needed to be approached very gently and delicately, and to be addressed in a peculiar style. All this Paul, himself born a Jew, remembered well.

He puts himself on a level with them, and says, "Let us-I speak to myself as well as to you, lest I should offend you."

But this is not all. I might add that the Jewish Christians had very peculiar trials to undergo. I suspect they were far more persecuted and ill-used after their conversion than the Gentile Christians were. No doubt it was a hard thing for a Gentile to turn from idols. But it was a much harder thing for a Jew to profess that he was not content with the ceremonial law of Moses, and that he had found a better priest, and a better sacrifice, even Jesus of Nazareth, and the blood of the cross. This also Paul remembered well, and he cheers and encourages them by placing himself by their side, and saying, "Let us fear"-"let us labor"-"let us hold fast"-" let us come boldly"-"I am as you are, we are all in the same boat."

I shall confine myself in this paper to the text which heads it, and I shall try to answer three questions.

I. What is this profession of which Paul speaks?

II. Why does Paul say, "Let us hold fast"?

III. What is the grand encouragement which Paul gives us to "hold fast"?

Before I go any further, I ask my readers to remember that the things we are about to consider were written by inspiration of the Holy Spirit for the benefit of the whole Church of Christ in every age down to the end of the world. They were meant to be used by all true Christians in England, and by all classes, whether high or low, rich or poor, in London, or Liverpool, or in any part of the earth. The Epistle to the Hebrews is not an old worn-out letter which only suits the Jews of eighteen centuries ago. It is meant for you and I.

We all need to be exhorted to "hold fast our profession."

I. Let us begin by considering what is meant by "our profession."

When Paul uses this expression, there can be little doubt about his meaning. He meant that public "profession" of faith in Christ and obedience to Him, which every person made when he became a member of the Christian Church. In the days of the Apostle, when a man or woman left Judaism or heathenism, and received Christ as a Savior, he declared himself a Christian by certain acts. He did it by being publicly baptized, by joining the company of those who had been baptized already, by publicly promising to give up idolatry and wickedness of all kinds, and by habitually taking part with the followers of Jesus of Nazareth in all their religious assemblies, their ways, and their practices. This is what Paul had in view when he wrote the words, "Let us hold fast our profession."

Profession in those days was a very serious matter, and entailed very serious consequences. It often brought on a man persecution, loss of property, imprisonment, and even death. The consequence was that few people ever made a Christian profession in the early Church unless they were thoroughly in earnest, truly converted, and really believers. No doubt there were some exceptions. People like Ananias and Sapphira, and Simon Magus, and Demas, crept in and joined themselves to the disciples. But these were exceptional cases. As a general rule, it was not worth while for a man to profess Christianity if his heart was not entirely in his profession. It cost much. It brought on a man the risk of a vast amount of trouble, and brought in very little gain. The whole result was, that the proportion of sincere, righthearted, and converted people in the Church of the Apostle's days was far greater than it ever has been at any other period in the last eighteen centuries. There was a very deep meaning in Paul's words when he said, "Let us hold fast our profession."

In the days in which we live, "profession" is a very different thing. Millions of people profess and call themselves Christians, whom the Apostle would not have called Christians at all. Millions are annually baptized, and added to the rolls and registers of churches, who have little or no real religion. Many of them live and die without ever attending a place of worship, and live very ungodly lives. Many more only go to a church or chapel occasionally, or once on Sunday at the most. Many others pass through life without ever becoming communicants, and live and die in the habitual neglect of that Holy Sacrament which the Lord commanded to be received. Most of these people are reckoned Christians while they live, and are buried with Christian burial when they die. But what would Paul have said of them? I fear there can be no doubt about the answer. He would have said they did not deserve to be reckoned members of any Church at all! He would not have addressed them as "saints and faithful brethren in Christ Jesus." He would not have called upon them to "hold fast their profession." He would have told them they had no profession to hold fast, and that they were "yet dead in trespasses and sins" (Eph. 2:1). All this is sorrowful and painful, but it is only too true. Let those deny it who dare.

Let us, however, thank God that there are not a few to be found in every part of Christendom who really are what they profess to betrue, sincere, earnest-minded, hearty, converted, believing Christians. Some of them, no doubt, belong to churches in which their souls get little help. Some of them have very imperfect knowledge, and hold the truth in its vitals, with a mixture of many defective views. But they have all certain common marks about them. They see the value of their souls, and really want to be saved. They feel the sinfulness of sin, and hate it, and fight with it, and long to be free from it. They see that Jesus Christ alone can save them, and that they ought to trust only in Him. They see that they ought to live holy and godly lives, and in their poor way they try to do it. They love their Bibles, and they pray, though both their reading and their praying are very defective. Some of them, in short, are in the highest standard of Christ's school, and are strong in knowledge, faith, and love. Others are only in the infants' room, and in everything are weak and poor. But in one point they are all one. Their hearts are right in the sight of God; they love Christ; their faces are set towards heaven, and they want to go there. These are those in the present day to whom I wish in this paper to apply Paul's exhortation, "Let us hold fast our profession." Let us cling to it, and not let it go.

Now I cannot forget that we meet thousands of people in daily life who are always saying, "I make no profession of religion." They not only say it, but rather glory in saying it, as if it was a right, wise, and proper thing to say. They seem even to despise those who make a profession, and to regard them as hypocrites and impostors, or, at any rate, as weak and foolish people. If this paper happens to fall into the hands of any person of this kind, I have somewhat to say to him, and I invite his best attention.

I do not deny that there are many hypocrites in religion. There always were, and there always will be, as long as the world stands. As long as there is good gold and silver coin in the realm, so long there will be forging, coining, and counterfeit money. The very existence of bad coins is an indirect proof that there is something which it is worth while to imitate, and that there is such a thing as good current money in circulation. It is just the same with Christianity! The very fact that there are many false professors in the churches is an indirect proof that there are such people as true-hearted and sound believers. It is one of Satan's favorite devices, in order to bring discredit on Christianity, to persuade some unhappy people to profess what they do not really believe. He tries to damage the cause of our Lord Jesus Christ in the world by sending out wolves in sheep's clothing, and by raising up men and women who talk the language of Canaan, and wear the coat of God's children, while they are inwardly rotten at heart. But these things do not justify a man in condemning all religious profession.

I tell those who boast that they make no profession, that they are only exhibiting their own sorrowful ignorance of Holy Scripture. The hypocrisy of some unhappy people must never prevent us doing our own duty, without caring what men may say or think of us. We must never be ashamed of showing ourselves boldly on Christ's side, by honoring His word, His day, and His ordinances, by speaking up for Christ's cause on all proper occasions, and by firmly refusing to conform to the sins and the follies of the children of this world. The words of our Lord Jesus Christ ought never to be forgotten: "Whoever shall be ashamed of Me and of My words, of him shall the Son of man be ashamed when He shall come in His own glory, and in His Father's, and of the holy angels" (Luke 9:26). If we will not confess Christ upon earth, and openly profess that we are His servants, we must not expect that Christ will confess us in heaven at the last day.

In short, the very last thing that a man should be ashamed of is the "profession" of religion. There are many things unhappily of which most people seem not ashamed at all. Ill-temper, selfishness, lack of charity, laziness, malice, backbiting, lying, slandering, intemperance, impurity, gambling, Sabbath-breaking,-all these are terribly common things among men, and of most of them are people who do not seem a bit ashamed-though they ought to be! Those who habitually "do such things will not inherit the kingdom of God" (Gal. 5:21). But of Bible-reading, praying, holy living, and working for the good of bodies and souls, no one ever need be ashamed. These may be things which many laugh at, dislike, and despise, and have no taste for, but they are the very things with which God is well pleased. Once more, I repeat, whatever men may say, the very last thing of which we ought to be ashamed is our "profession" of faith in Christ, and obedience to Christ.

II. Let us, in the second place, consider, Why Paul says, "Let us hold fast our profession." The answer to this question is threefold, and demands the serious attention of all who hope that they are really sincere in their Christian profession.

(a) For one thing, OUR HEARTS are always weak and foolish, even after conversion. We may have passed from death to life, and be renewed in the spirit of our minds. We may see the value of our souls, as we once did not. We may have become new creatures; old things may have passed away, and all things may have become new. But believers must never forget that until they die they carry about with them a weak, foolish, and treacherous heart. The roots of all manner of evil are still within us, although cut down to the ground by the grace of the Holy Spirit. Whether we like to acknowledge it or not, there are within us, at our very best, latent dislike of trouble, secret desire to please man and keep in with the world, carelessness about our private Bible-reading and our prayers, envy and jealousy of others, laziness about doing good, selfishness and desire to have our own way, forgetfulness of the wishes of others, and lack of watchfulness over our own besetting sins. All these things are often lying hidden within us, and below the surface of our hearts. The holiest saint may find to his cost some day that they are all there alive, and ready to show themselves. No wonder that our Lord Jesus said to the three Apostles in the garden, "Watch and pray, lest you enter into temptation. The spirit truly is willing, but the flesh is weak" (Mar. 14:38). I have no doubt that Paul had the heart in view, when he wrote those words, "Hold fast." "Let us therefore hold fast our profession."

(b) For another thing, the world is a source of immense danger to the Christian. From the day that we are converted, we are living in a most unhealthy atmosphere for religion. We live and move and have our being, in the midst of a vast multitude of people who are utterly without vital Christianity. In every rank of life we meet with hundreds who, however moral and respectable, seem to care for nothing but such things as these,-What shall I eat? What shall I drink? What can I get? What can I spend? How shall I employ my time? What profit can I make? What amusement can I have? What pleasant company can I enjoy! As for God, and Christ, and the Holy Spirit, and the Bible, and prayer, and repentance, and faith, and holy living, and doing good in the world, and death, and resurrection, and judgment, and heaven and hell--they are subjects which never appear to come across them except in sickness, or at a funeral.

Now to live constantly in the midst of such people, as a Christian must do, is sure to be a great trial to him, and requires constant watchfulness to prevent his getting harm. We are incessantly tempted to give way about little things, and to make compromises and concessions. We naturally dislike giving offence to others, and having frictions and collisions with relatives, friends, and neighbors. We do not like to be laughed at and ridiculed by the majority, and to feel that we are always in a minority in every company into which we go. I fear that too many are 'laughed out of heaven' and 'laughed into hell'. It is a true saying of Solomon, "The fear of man brings a snare" (Pro. 29:25).

I once knew a brave sergeant of a cavalry regiment, who, after living to the age of fifty without any religion, became for the last few years of his life a decided Christian. He told me that when he first began to think about his soul, and to pray, some months passed away before he dare tell his wife that he said his prayers; and that he used to creep upstairs without his boots at evening, that his wife might not hear him, and find out what he was doing!

The plain truth is, that "the whole world lies in wickedness" (1Jo. 5:19), and it is vain to ignore the danger that the world causes to the believer's soul. The spirit of the world, and the tone of the world, and the tastes of the world, and the air of the world, and the breath of the world, are continually about him every day that he lives, drawing him down and pulling him back. If he does not keep his faith in lively exercise, he is sure to catch infection, and take damage, like the travelers through the Campagna at Rome, who take a fever without being aware of it at the time. The most mischievous and unsanitary gas is that which our bodily senses do not detect. We have reason to pray continually for an increase of that faith of which John says, "that it gives us the victory over the world" (1 John 5:4). Happy, indeed, is that Christian who can be in the world and yet not of the world, who can do his duty in it, and yet not be conformed to it, who can pass through it unmoved by its smiles or its frowns, its flattery or its enmity, its open opposition or its playful ridicule, its sweets or its bitters, its gold or its sword! When I think what the world is, and see what harm it has done and is doing to souls, I do not wonder that Paul says, "Hold fast." "Let us hold fast our profession."

(e) For one thing more, the devil is a constant enemy to the Christian's soul. That great, sleepless, and unwearied foe is always laboring to do us harm. It is his constant object to wound, hurt, vex, injure, or weaken--if he cannot kill and destroy. He is an unseen enemy who is always near us, "about our path, and about our bed," and spying out all our ways, prepared to suit his temptations to the special weak points of every man. He knows us far better than we know ourselves. He has been studying one book for 6000 years-- the book of fallen human nature, and he is a spirit of almost boundless subtlety and cunning, and of boundless malice. The best of saints has little idea how many vile suggestions in his heart come from the devil, and what a restless adversary stands at his right hand.

This is he who tempted Eve at the beginning, and persuaded her that she might disobey God, eat the forbidden fruit and not die. This is he who tempted David to number the people, and to cause the death of 70,000 of his subjects by pestilence in three days. This is he who tried to tempt our Lord in the wilderness immediately after His baptism, and even quoted Scripture to gain his end. This is he who opposed our Lord all throughout His three years' ministry, sometimes by possessing the bodies of unhappy men and women in a most mysterious manner, and at last by putting it into the heart of one of His Apostles to betray Him. This is he who constantly opposed the Apostles after our Lord's ascension, and tried to stop the progress of the gospel.-This is he of whom Paul testifies that even "Satan is transformed into an angel of light," and that false teachers are his agents (2Co. 11:14).

Does any reader of this paper foolishly suppose that the devil is asleep, or dead, or less mischievous now than in old time? Nothing of the kind! He is still "walking about like a roaring lion, seeking whom he may devour." He is still "going to and fro in the earth, and walking up and down in it" (1Peter 5:8; Job 1:7). It is he who goes among heathen nations and persuades them to shed oceans of blood in the worship of idols, or murderous wars. It is he who goes to and fro among fallen Churches, persuading them to throw aside the Bible, and satisfy people with 'formal worship' or groveling superstitions. It is he who walks up and down in Protestant countries, and stirs up party spirit, and bitter political strife, setting class against class, and subjects against rulers, in order to distract men's minds from better things. It is he who is continually going to the ears of intellectual and highly educated men, persuading them that the old Bible is not true, and advising them to be content with Atheism, Theism, Agnosticism, Secularism, and a general contempt for the world to come. It is he, above all, who persuades foolish people that there is no such person as a devil, and no future judgment after death, and no hell. In all this fearful list of things I firmly believe that the devil lies at the bottom, and is the true root, reason, and cause. Can we suppose for a moment that he will let true Christians go quietly to heaven, and not tempt them along the way?

Away with the silly thought! We have need to pray against the devil, as well as against the world and the flesh. In the great trinity of enemies which the believer should daily remember, the devil perhaps is the greatest because he is the least seen. Nothing delights him so much (if, indeed, he can be delighted at all) as to injure a true Christian, and make him bring discredit on his religion. When I think of the devil, I do not wonder that Paul said, "Hold fast." "Let us hold fast our profession."

Now I suspect that some reader of this paper may be secretly thinking that I am an alarmist, and that there is no need of such watchfulness, carefulness, and "holding fast." I ask such a person to turn with me to the Bible for a few moments, and to consider seriously what that blessed book teaches.

I ask him to remember that Judas Iscariot and Demas both began well, and made a good profession. One was a chosen Apostle of our

Lord Jesus Christ, a constant companion of our blessed Savior for three years. He walked with Him, talked with Him, heard His teaching, saw His miracles, and up to the very night before our Lord was crucified was never thought a worse man than Peter, James, or John. Yet this unhappy man at last let go his profession, betrayed his Master, came to a miserable end, and went to his own place. The other man whom I named, Demas, was a chosen companion of the Apostle Paul, and professed to be of like mind with that eminent man of God. There can be little doubt that for some years he journeyed with him, helped him, and took part in his evangelistic labors. But how did it all end? He gave up his profession, and the last Epistle Paul wrote contains this melancholy record: "Demas has forsaken me, having loved this present world" (2Ti. 4:10). We never hear of him again.

To every one who thinks I have dwelt too much on the Christian's dangers, I say this day, Remember Demas, remember Judas Iscariot, tighten your grasp, "hold fast your profession," and beware. We may appear to men to be very good Christians for a season, and yet prove at last to be stony-ground hearers, and destitute of a wedding garment.

But this is not all. I ask every believer to remember that if he does not "hold fast," he may pierce himself through with many sorrows, and bring great discredit on his character. We should never forget David's awful fall in the matter of the wife of Uriah, and Peter's thrice-repeated denial of his Master, and Cranmer's temporary cowardice, of which he so bitterly repented at last. Are we greater and stronger than they? "Let us not be high-minded, but fear." There is a godly fear which is of great use to the soul. It was the great Apostle of the Gentiles who wrote these words: "I keep under my body, and bring it into subjection; lest, after I have preached to others, I myself should be a castaway" (1Co. 9:27).

Does any Christian reader of these pages desire much happiness in his religion, and much joy and peace in believing? Let him take an old minister's advice this day, and ': hold fast his profession." Let him resolve to be very thorough, very decided, very watchful, very careful about the state of his soul. The more boldly he shows his colors, and the more uncompromising and firm he is, the lighter will he find his heart, and the more sensibly will he feel the sun shining on his face. None are so happy in God's service as decided Christians. When John Rogers, the first martyr in Queen Mary's time, was being led to Smithfield to be burned, the French Ambassador reported that he looked as bright and cheerful as if he were going to his wedding.

Does any Christian reader of these pages desire much usefulness to others in his religion? Let me assure him that none do so much good in the long run of life, and leave such a mark on their generation, as those who "hold fast their profession" most tightly, and are most decided servants of Christ. Few men, perhaps, did more for the cause of the Protestant Reformation, and shook the power of Rome more completely in this country, than the two noble bishops who were burned back to back at one stake in Oxford, and would not let go their faith to save their lives. I need not say that I refer to Ridley and Latimer. The careless, thoughtless, irreligious world takes notice of such men, and is obliged to allow that there is something real and solid in their religion. The more light shines in our lives, the more good shall we do in the world. It is not for nothing that our Lord says, in the Sermon on the Mount, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Mat. 5:16).

Let us gather up all these things in our memories, and never forget them. Let it be a settled principle in our minds, that it is of immeasurable importance to our happiness and usefulness to "hold fast our profession," and to be always on our guard. Let us dismiss from our minds the crude modern idea that a believer has only got to sit still, and "yield himself" to God. Let us rather maintain the language of Scripture, and strive to "mortify the deeds of our body," to "crucify our flesh," to "cleanse ourselves from all filthiness of flesh and spirit," to wrestle, to fight, and live the soldier's life (Rom. 8:13; Gal. 5:24; 2Co. 7:1; Eph. 6:12; 1Ti. 6:12; 2Ti. 2:3). One might think that the account of the armor of God in the Epistle to the Ephesians ought to settle the question of our duty. But the plain truth is, men will persist in confounding two things that differ, that is justification and sanctification. In justification, the word to be addressed to man is, Believe, only believe. In sanctification, the word must be, Watch, pray, and fight. What God has divided, let us not mingle and confuse. I can find no words to express my own deep sense of the immense importance of "holding fast our profession."

III. In the last place, let us consider what ENCOURAGEMENT there is to Christians to hold fast their profession.

The Apostle Paul was singularly fitted, both by grace and nature, to handle this subject. Of all the inspired writers in the New Testament, none seems to have been so thoroughly taught of God to deal with the conflicts of the human heart as Paul. None was better acquainted with the dangers, diseases, and remedies of the soul. The proof of this is to be seen in the seventh chapter of his Epistle to the Romans, and the fifth chapter of his Second Epistle to the Corinthians. Those two chapters ought to be frequently studied by every Christian who wishes to understand his own heart.

Now what is the ground of encouragement which Paul proposes? He tells us to "hold fast our profession," and not let it go, because "we have a great High Priest who is passed into the heavens, Jesus the Son of God."

That word "High Priest" would ring with power in the ears of a Jewish reader far more than it would in the ears of Gentile Christians. It would stir up in his mind the remembrance of many typical things in the service of the tabernacle and temple. It would make him recollect that the Jewish high priest was a kind of mediator between God and the people-that he alone went once every year into the Holy of Holies on the day of atonement, and had access through the veil to the mercy-seat-that he was a kind of arbitrator between the twelve tribes and God, to lay his hand on both (Job. 9:33)-that he was the chief minister over the house of God, who was intended "to have compassion on the ignorant and them that were out of the way" (Heb. 5:2). All these things would give the Jews some idea of what Paul meant when he said, "Let us hold fast," because we have got a great High Priest in heaven.

The plain truth is, that the Christian is meant to understand that we have a mighty, living Friend in heaven, who not only died for us, but rose again, and after rising again took His seat at the right hand of God, to be our Advocate and Intercessor with the Father until He comes again. We are meant to understand that Christ not only died for us, but is alive for us, and actively working on our behalf at this very day. In short, the encouragement that Paul holds out to believers is, the living priesthood of Jesus Christ.

Is not this exactly what he meant when he told the Hebrews that Christ is "able to save them to the uttermost who come unto God by Him, because He ever lives to make intercession for them" (Heb. 7:25) Is not this what he meant when he told the Romans, "If, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life" (Rom. 5:10) Is not this what he meant when he wrote that glorious challenge, "Who is he who condemns? It is Christ who died, yes, rather, who has risen again, who is even at the right hand of God, who also makes intercession for us" (Rom. 8:34) Here, in one word, is the believer's fountain of consolation. He is not only to look to a Savior who died as his Substitute, and shed His blood for him, but to a Savior who also after His resurrection took His seat at God's right hand, and lives there as his constant Intercessor and Priest.

Let us think for a moment what a wonderful and suitable High Priest is the High Priest of our profession, a million times superior to any high priest of the family of Aaron.

Jesus is a High Priest of almighty power, for He is very God of very God, never slumbering, never sleeping, never dying, and eternal. The Jewish high priests were "not allowed to continue by reason of death" (Heb. 7:23), but Christ being raised from the dead dies no more. Our great High Priest never grows old, and never dies (Rom. 6:9).

Jesus is a High Priest who is perfect Man as well as perfect God. He knows what our bodies are, for He had a body Himself, and is acquainted with all its sinless weakness and pains. He knows what hunger, and thirst, and suffering are, for He lived for thirty-three years upon earth, and knows the physical nature of an infant, a child, a boy, a young man, and a man of full age. "He has suffered Himself, being tempted" (Heb. 2:18).

Jesus is a High Priest of matchless sympathy. He can be "touched with the feeling of our infirmities" (Heb. 4:15). His heart was always overflowing with love, pity, and compassion while He was on earth. He wept at the grave of Lazarus. He wept over unbelieving Jerusalem. He had an ear ready to hear every cry for help, and was ever going about doing good to the sick and the afflicted. One of His last thoughts on the cross was one of care for His mother, and one of His first messages after His resurrection was one of "peace" to His poor fallen Apostles. And He is not changed. He has carried that wonderful heart up to heaven, and is ever watching the weakest lamb in His flock with merciful tenderness.

Jesus is a High Priest of perfect wisdom. He knows exactly what each of us is, and what each of us requires. "He will not allow us to be tempted above that which we are able to bear" (1Co. 10:13), nor allow us to remain in the furnace of suffering one moment beyond the time that is required for our refining. He will give us strength according to our day, and grace according to our need. He knows the most secret feelings of our hearts, and understands the meaning of our feeblest prayers. He is not like Aaron, and Eli, and Abiathar, and Annas, and Caiaphas, an erring and imperfect high priest in dealing with those who come to Him, and spread out their petitions before Him. He never makes any mistakes.

I challenge every reader of this paper to tell me, if he can, what greater consolation and encouragement the soul of man can have than the possession of such a High Priest as this? We do not think enough of Him in these days. We talk of His death, and His sacrifice, and His blood, and His atonement, and His finished work on the cross; and no doubt we can never make too much of these glorious subjects. But we err greatly if we stop short here. We ought to look beyond the cross and the grave, to the life, the priesthood, and the constant intercession of Christ our Lord. Unless we do this, we have only a defective view of Christian doctrine. The consequences of neglecting this part of our Lord's offices are very serious, and have done great harm to the Church and the world.

Young men and women in all our churches, and generally speaking, all new believers, are taking immense damage for lack of right teaching about the priestly office of Christ. They feel within themselves a daily craving after help, and grace, and strength, and guidance in running the race set before them along the narrow way of life. It does not satisfy them to hear that they ought to be always looking back to the cross and the atonement. There is something within them which whispers that they would like to have a living friend. Then comes the devil, and suggests that they ought to go to earthly priests, and make confession, and receive absolution, and keep up the habit of doing this continually. They are often far too ready to believe it, and foolishly try to supply the hunger of their souls by extravagantly frequent reception of the Lord's Supper, and submitting to the spiritual directorship of some clergyman. All this is little better than religious opium-eating and dram-drinking. It soothes the heart for a little season, but does no real good, and often results in bringing souls into a state of morbid superstitious bondage. It is not the medicine which Scripture has provided.

The truth which all believers, and especially young men and women in these days, have need to be told is the truth of Christ's life in heaven, and priestly intercession fox us. We need no earthly confessor, and no earthly priest. There is only one Priest to whom we ought to go with our daily needs, even Jesus the Son of God. It is impossible to find one more mighty, more loving, more wise, more ready to help than He is. It is a wise saying of an old divine, that "the eyes of a believer ought to be fixed on Christ in all his dealings with God. The one eye is to be set on His oblation, and the other on His intercession." Let us never forget this. The true secret of holding fast our profession is to be continually exercising faith in the priestly office of Christ, and making use of it every day.

He who acts on this principle will find it possible to serve God and be a Christian in any position, however hard it may be. He need not suppose for a moment, that he cannot have true religion without retiring from the world, and going into a monastery, or living like a hermit in a cave. A young woman must not suppose that she cannot serve God in her own family, because of unconverted parents, brothers, and sisters, and that she must go into some "Religious House;' so called, in company with a few like-minded women. All such ideas are senseless and unscriptural; they come from beneath, and not from above. At school or in college, in the army or the navy, in the bank or at the bar, in the merchant's house or on exchange, it is possible for a man to serve God. As a daughter at home, or a teacher in a high school, or an assistant in a house of business, a woman can serve God, and must never give way to the cowardly thought that it is impossible. But how is it all to be done? Simply by living the life of faith in the Son of God, by continually looking back to Him on the cross, and to the fountain of His blood for daily pardon and peace of conscience, and by daily looking up to Him at the right hand of God interceding for us, and daily drawing from Him supplies of grace in this world of need. This is the sum of the whole matter. We have a great High Priest who is passed into the heavens, and through Him it is possible not only to begin, but to "hold fast" our profession.

I will now conclude this paper by addressing a few words of direct practical exhortation to every reader into whose hands it may happen to fall.

(a) Do you belong to that huge class of so-called Christians who make no profession of religion at all? Alas! it is a pity this class should be so large; but it is vain to shut our eyes to the fact that it is very large. These of whom I speak are not atheists or infidels; they would not for a moment like to be told they are not Christians. They go to places of worship, they think Christianity a very proper thing for baptisms, weddings, and funerals. They say grace before and after dinner; they like their children to have some religion in their education. But they never seem to get any further; they shrink from making a "profession." It is useless to tell them to "hold fast," because they have nothing to hold.

I ask such people, in all affection and kindness, to consider how unreasonable and inconsistent their position is. Most of them believe the Apostles' Creed. They believe there is a God, and a world to come after death, and a resurrection, and a judgment, and a life everlasting. But what can be more senseless than to believe all these vast realities, and yet to travel on towards the grave without any preparation for the great future? You will not deny that you will have to meet the Lord Jesus Christ, the Judge of all, when the last trumpet sounds, and you will stand before the great white throne. But where will you be in that awful day, if you have never professed faith, love, and obedience to that Judge during the time of your life upon earth? How can you possibly expect Him to confess and own you in that hour, if you have been afraid or ashamed to confess Him, and to declare yourself boldly upon His side, while you are upon earth?

Think of these things, I beseech you, and change your plan of life. Cast aside vain excuses and petty reasons for delay. Resolve by the grace of God to lay firm hold on Jesus Christ, and to enlist like a man under His banners. That blessed Savior will receive you just as you are, however unworthy you may feel yourself. Wait for nothing, and wait for nobody. Begin to pray this very day, and to pray real, lively, fervent prayers, such as the penitent thief prayed upon the cross. Take down your long-neglected Bible, and begin to read it. Break off every known bad habit. Seek the company and friendship of thoroughgoing Christians. Give up going to places where your soul can get nothing but harm. In one word, begin to make "a profession," fearing neither the laughter nor the scorn of man. The word of the Lord Jesus is for you as well as another: "He who comes to Me I will never cast out" (John 6:37). I have seen many people on their deathbeds, but I never met with one who said he was sorry he had made a "profession" of religion.

(b) In the last place, do you belong to that much smaller class of people who really profess Christian faith, and Christian obedience, and are trying, however weakly, to follow Christ in the midst of an evil world. I think I know something of what goes on in your hearts. You sometimes feel that you will never persevere to the end, and will be obliged some day to give up your profession. You are sometimes tempted to write bitter things against yourself, and to fancy you have got no grace at all. I am afraid there are myriads of true Christians in this condition, who go trembling and doubting toward heaven, with Despondency, and Much-Afraid, and Fearing in the Pilgrim's Progress, and fear they will never get to the Celestial City at all. But oddly enough, in spite of all their groans and doubts and fears, they do not turn back to the city from which they came (Heb. 11:15). They press on, though faint, yet pursuing, and, as John Wesley used to say of his people, "they end well."

Now, my advice to all such people, if any of them are reading this paper, is very simple. Say every morning and evening of your life, "Lord, increase my faith." Cultivate the habit of fixing your eye more simply on Jesus Christ, and try to know more of the fullness there is laid up in Him for every one of His believing people. Do not be always poring down over the imperfections of your own heart, and dissecting your own besetting sins. Look up. Look more to your risen Head in heaven, and try to realize more than you do that the Lord

Jesus not only died for you, but that He also rose again, and that He is ever living at God's right hand as your Priest, your Advocate, and your Almighty Friend. When the Apostle Peter "walked upon the waters to go to Jesus," he got on very well as long as his eye was fixed upon his Almighty Master and Savior. But when he looked away to the winds and waves, and reasoned, and considered his own strength, and the weight of his body, he soon began to sink, and cried, "Lord, save me." No wonder that our gracious Lord, while grasping his hand and delivering him from a watery grave, said, "O you of little faith, why did you doubt?" Alas! many of us are very like Peter--we look away from Jesus, and then our hearts faint, and we feel sinking (Mat. 14:28-31).

Think, last of all, how many million of men and women like yourself have got safely home during the last eighteen hundred years. Like you, they have had their battles and their conflicts, their doubts and their fears. Some of them have had very little "joy and peace in believing," and were almost surprised when they woke up in Paradise. Some of them enjoyed full assurance, and strong consolation, and have entered the haven of eternal life, like a gallant ship in full sail And who are these last that have done so? Those who have not only held their profession between finger and thumb, but have grasped it firmly with both hands, and have been ready to die for Christ, rather than not confess Him before men. Take courage, believer. The bolder and more decided you are, the more comfort you will have in Christ.

You cannot have two heavens, one here, and the other hereafter. You are yet in the world, and you have a sinful body, and there is always near you a busy devil. But great faith shall always have great peace. The happiest person in religion will always be that man or woman who can say, with a true heart, like Paul, "The life that I live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me." In myself I see nothing good, but I keep ever looking to Jesus, and by His grace I hold fast my profession (Gal. 2:20).

And now I cannot leave this great and solemn subject without offering to all who read it a parting word of warning about the times in which we live. I will try to explain briefly what I mean.

I believe, then, that for three centuries there has not been an age in which it has been so needful to urge professing Christians to "hold fast" as it is at this time. No doubt there is plenty of religion of a certain sort in these days. There are many more attendants on public worship all over the land than there were thirty years ago. But it may well be doubted whether there is any increase of vital Christianity. I am greatly mistaken if there is not a growing tendency to "hold fast" nothing in religion, and a disposition to hold everything as loosely as possible. "Nothing fast! Everything loose!" seems the order of the day.

How is it in matters of faith and doctrine? It used to be thought important to hold clear and distinct views about such points as the inspiration of the Scriptures, the atonement, the work of the Spirit, the personality of the devil, the reality of future punishment. It is not thought so now. The old order of things has passed away. You may believe anything or nothing on these subjects, so long as you are earnest and sincere. Holding fast has given way to holding loose.

How is it in matters of worship and ritual? It used to be thought important to be content with the plain teaching of the Prayer Book. It is not thought so now. You must have the Lord's Table called an altar, and the sacrament called a sacrifice, without the slightest warrant in the Prayer Book, and a ceremonial fitted to these novel views. And then if you complain, you are told that you are very narrow and illiberal, and that a clergyman ought to be allowed to do and say and teach anything, if he is only earnest and sincere. Holding fast has given way to holding loose.

How is it in the matter of holy living? It used to be thought important to "renounce the pomps and vanity of this wicked world," and to keep clear of races, theater-going, balls, card-playing, and the like. It is not thought so now. You may do anything and go anywhere you please, so long as you keep Lent, and occasionally attend early Communion! You must not be so very strict and particular! Once more I say, holding fast has given way to holding loose.

This state of things, to say the least, is not satisfactory. It is full of peril. It shows a condition of Christianity which, I am certain, would not have satisfied Paul or John. The world was not turned upside down by such vague, loose doctrine and practice eighteen centuries ago. The souls of men in the present day will never receive much benefit from such loose Christianity either in England or anywhere else. Decision in teaching and living is the only Christianity which God has blessed in the ages that are past, or will continue to bless in our own time. Loose, vague, misty, broad Christianity may avoid offence and please people in health and prosperity, but it will not convert souls, or supply solid comfort in the hour of sorrow or sickness, or on the bed of death.

The plain truth is, that "sincerity and earnestness" are becoming the idol of many English Christians in these latter days. People seem to think it matters little what opinions a man holds in religion, so long as he is "earnest and sincere;" and you are thought uncharitable if you doubt his soundness in the faith! Against this idolatry of mere "earnestness" I enter my solemn protest. I charge every reader of this paper to remember that God's written Word is the only rule of faith, and to believe nothing to be true and soul-saving in religion which cannot be proved by plain texts of Scripture. I entreat him to read the Bible, and make it his only test of truth and error, right and wrong. And for the last time I say, "Hold fast, and not loose-hold fast your profession."

Are You Ready?

by J. C. Ryle

"Be also ready." Matthew 24:44

Reader, I ask you a plain question at the beginning of a New Year. Are you ready? It is a solemn thing to part company with the old year. It is a still more solemn thing to begin a new one. It is like entering a dark passage. We know not what the may meet before the end. All before us is uncertain. We know not what a day may bring forth, much less what may happen in a year. Reader, are you ready? Are you ready for sickness? You cannot expect to be always well. You have a body fearfully and wonderfully made. It is awful to think how many diseases may assail it. "Strange that a harp of thousand strings should keep in tune so long!" Pain and weakness are a hard trial. They can bow down the strong man, and make him like a child. They can weary the temper and exhaust the patience, and make men cry in the morning, "Would God it were evening, and in the evening, would God it were morning." All this may come to pass this very year. Your reason may be shattered. Your senses may be weakened. Your nerves may be unstrung. The very grasshopper may become a burden. Reader, if sickness comes upon you, are you ready? "Man," says the Scripture, "is born to sorrow." This witness is true. Your property may be taken from you. Your riches may make themselves wings and flee away. Your friends may fail you. Your children may disappoint you. Your servants may deceive you. Your character may be assailed. Your conduct may be misrepresented. Troubles, annoyances, vexations, anxieties, may surround you on every side like a host of armed men. Wave upon wave may burst over your head. You may feel worn, and worried, and crushed to the dust. Reader, if affliction comes upon you, are you ready?

Are you ready for bereavements? No doubt there are those in the world whom you love. There are those whose names are engraved on your heart, and round whom your affections are entwined. There are those who are the light of your eyes, and the very sunshine of your existence. But they are all mortal. Any one of them may die this year.

Before the daisies blossom again, any one of them may be lying in the tomb. Your Rachel may be buried. Your Joseph may betaken from you. Your dearest idol may be broken. Bitter tears and deep mourning may be your portion. Before December you may feel terribly alone. Reader, if bereavement comes upon you, are you ready?

Are you ready for death? It must come some day. It may come this year. You cannot live always. This very year may be your last. You have no freehold in this world. You have not so much as a lease. You are nothing better than a tenant at God's will. Your last sickness may come upon you and give you notice to exit. The doctor may visit you and exhaust his skill over your case. Your friends map sit by your bed-side, and look graver and graver every day. You may feel you own strength gradually wasting, and find something saying within, "I shall not come down from this bed, but I shall die." You may see the world slipping from beneath your feet, and all your schemes and plans suddenly stopped short. You may feel yourself drawing near to the coffin, and the grave, and the worm, and an unseen world, and eternity, and God. Reader, if death should come upon you, are you ready?

Are you ready for the second coming of Christ? He will come again to this world one day. As surely as He came the first time, 1800 years ago, so surely will He come the second time. He will come to reward all His saints who have believed in Him and confessed Him on earth. He will come; to judge all His enemies, the careless, the ungodly, the impenitent, and the unbelieving. He will come very suddenly, at an hour when no man thinks, as a thief in the night. He will come in terrible majesty, in the glory of His, Father, with the holy angels. A flaming fire shall burn before Him. The dead shall be raised. The judgment shall be set. The books shall be opened. Some shall be exalted into heaven. Many, very many, shall be cast down to hell. The time for repentance shall be past. Many shall cry, "Lord, Lord, open to us," but find the door of mercy shut forever. After this there will be no change. Reader, if Christ should come the second time this year, are you ready? Oh! reader, these are solemn questions. They ought to make you examine yourself. They ought to make you think. It would be a terrible thing to be taken by surprise. It is a fearful thing to fall into the hands of the living God.

But shall I leave you here? I will not do so. Shall I raise searchings of heart, and not set before you the way of life? I will not do so. Hear me for a few moments, while I try to show you THE MAN THAT IS READY. He that is ready has a ready Savior. He has Jesus ever ready to help him. He lives the life of faith in the Son of God. He has found out his own sinfulness, and fled to Christ for peace. He has committed his soul, and all its concerns, to Christ's keeping. If he has bitter cups of affliction to drink, he knows they are mixed by the hand that was nailed to the cross for his sins. If he is called to die, he knows that the grave is the place where the Lord lay. If those whom he loves are taken away, he remembers that Jesus is a friend that sticks closer than a brother, and a husband who never dies. If the Lord should come again, he knows that he has nothing to fear. The Judge of all will be that very Jesus who has washed his sins away. Happy is that man who can say with Hezekiah, "The Lord is ready to save me!" (Isaiah xxxviii. 20.)

He that is ready has a ready heart. He has been born again, and renewed in the spirit of his mind. The Holy Spirit has shown him the true value of all here below, and taught him to set his affections on things above. The Holy Spirit has shown him his own deserts, and made him feel that he ought to be thankful for everything, and satisfied with any condition. If affliction comes upon him, his heart whispers, "there must be a needs-be. I deserve correction. It is meant to teach me some useful lesson." If bereavement comes upon him, his heart reminds him that the Lord gave and the Lord must take away, whenever he sees fit. If death draws near, his heart says, "My times are in your hand; do as you will, when you will, and where you will." If the Lord should come, his heart would cry, "This is the day I have long prayed forthe kingdom of God is come at last." Blessed is he who has a ready heart!

He who is ready, has a home ready for him in heaven. The Lord Jesus Christ has told him that He is gone "to prepare a place" for him. A house not made with hands, eternal in the heavens, awaits him. He is not yet come to his full inheritance. His best things are yet to come. He can bear sickness, for yet a little time he shall have a glorious body. He can bear losses and crosses, for his choicest treasures are far beyond the reach of harm. He can bear disappointments, for the springs of his greatest happiness can never be made dry. He can think calmly of death. It will open a door for him from the lower house to the upper chamber, even the presence of the King. He is immortal until his work is done. He can look forward to the coming of the Lord without alarm. He knows that they who are ready will enter in with Him to the marriage supper of the Lamb. Happy is that man whose lodging is prepared for him in the kingdom of Christ! Reader, do you know anything of the things I have just spoken of? Do you know anything of a ready Savior, a ready heart, and a ready home in heaven? Examine yourself honestly. How does the matter stand? Oh! be merciful to your own soul. Have compassion on that immortal part of you. Do not neglect its interests for the sake of mere worldly objects. Business, pleasure, money, politics, will soon be done with forever. Do not refuse to consider the question I ask you. ARE YOU READY? ARE YOU READY?

Reader, if you are not ready, I beseech you to make ready without delay. I tell you, in the name of the Lord Jesus Christ, that all things are ready on God's part for your salvation. The Father is ready to receive you. The Lord Jesus is ready to wash your sins away. The Spirit is ready to renew and sanctify you. Angels are ready to rejoice over you. Saints are ready to hold out the right hand to you. Oh! why not make ready this very year? Reader, if you have reason to hope you are ready, I advise you to make sure. Walk more closely with God. Get nearer to Christ. Seek to exchange hope for assurance. Seek to feel the witness of the Spirit more clearly and distinctly every year. Lay aside every weight, and the sin that so easily besets you. Press towards the mark more earnestly. Fight a better fight, and war a better warfare every year you live. Pray more. Read more. Mortify self more. Love the brethren more. Oh! that you may endeavor so to grow in grace every year, that your last things may be far more than your first, and the end of your Christian course be better than the beginning.

An Example in Word

by J. C. Ryle

"Be an example of the believers in word." 1 Timothy 4:12.

Brethren, the subject on which I am requested to address you today, is entitled- "The minister, an example to believers in word." I open it under a deep sense of my own inability to do it justice, and with deep regret that it has not fallen into better hands. The text on which the subject is founded, contains an expression which requires, an explanatory remark. I consider the expression, "word," in this sentence, to mean, not "the word of God," but "talking," "speech," or to use a common phrase, "conversation." I believe that the expression, "Logos," is never applied to the Scriptures, or to, the gospel-message, in the New Testament without the accompaniment of the article. "Word " must, therefore, be taken here in the same sense as in Coloss. iii. 17, "Whatever you do in word or deed." It means simply speech, in contradistinction to action. I need hardly point out to my brethren the extreme delicacy and difficulty of the subject in this point of view. I can only assure them, that if I speak of faults, it is not because I feel myself free from them, and if I direct their attention to excellencies of speech, it is not because I feel I have attained to them.

I. Something I would first say about THE IMMENSE IMPORTANCE OF THE SUBJECT. I need hardly remind you of the testimony of

Scripture on this point. The Apostle James, in the third chapter of his Epistle, says, "If any man offend not in word, the same is a perfect man." He calls the tongue- "a fire, a world of iniquity, an unruly evil full of deadly poison." He says, that "no man can tame" it. The Lord Jesus Christ tells us that "for every idle word men speak they shall give account in the day of judgment"- and that "by our words we shall be justified, and by our words we shall be condemned." (Matt. xii. 36.) By conversation and speech, sin first came into the world. It began by the passage of words between Satan and Eve. By the tongue the Gospel was first proclaimed to the world. It was preached by living men, and heard long before it was read. The wisest of men might well say, "death and life are in the power of the tongue." (Prov. xviii. 21.) These are important considerations for all professing Christians. All ought to take heed to their ways, that they offend not in their tongues. But there are none, surely, to whom carefulness about words is so seriously important as the ministers of the Gospel. Ministers are men watched by the world. The higher their standard of godliness, the more narrowly they will be watched. They are like a city set upon a hill. It behooves them to be doubly watchful over their tongues, and doubly careful not to injure the cause they have to defend, by erring in word. In word, as well as in deed, they must strive to be examples.

II. Something I would say, in the next place, about A MINISTER'S DANGERS IN THE MATTER OF HIS SPEECH OR WORDS. Once for all I beg to say, I am not now referring to the public use of the gift of speech, to preaching, lecturing, or expounding. These are not matters in which the minister is to be an example to the believer. The use of the tongue on which I am now dwelling, is that use which is common both to the minister and the laymanthe use of the tongue in private conversation. There are great dangers into which we are all liable to fall, and I crave permission to point out two or three to my brethren, against which all ought to be on their guard, if they desire to be an example to believers. We are all in danger of being "unspiritual" in our tone of speech and conversation. We are apt to leave the impression on the minds of company, that we have left our religion in our pulpits, and are ashamed to speak of our Master outside the walls of our churches. I do not allude to pastoral visitation, but to the tone of our conversation in social communion with our neighbors, friends, and relatives. I do not mean to say we ought to be always preaching in every room we enter; but I do think we are often in danger of forgetting whose we specially are, and whom we specially serve, and of talking of nothing but temporal things. Surely a minister ought not to spend a whole evening in speaking only of politics, literature, arts, and sciences. These may be innocent, harmless, and useful subjects, but they are not the minister's special subject. The very ardor with which these subjects are taken up in this day, increases the danger of our being absorbed by them. The desire not to seem ignorant, has seduced many a minister into talking too much about them. This is one danger. We are, many of us, in danger of giving way to levity in conversation. I pray my brethren not to mistake my meaning in saying this. I am very far from asserting that all mirth is sinful, or that it is wicked to laugh. But I do think that high spirits and excessive cheerfulness are sometimes a snare to a minister. They sometimes carry him away, and lead him to say things for which he is afterwards sorry. It is doubtless a good thing "to rejoice always." But it is well to "rejoice with trembling." It is a happy thing for a man to be of a lively, sanguine temperament, and to be able to shake off care for a season, and say with the famous statesman, when he took off his official robe, "Lie there, Lord Chancellor." But I earnestly entreat my brethren to bear with me, when I suggest to their consideration, that excessive jocoseness and love of merriment, are not becoming in an ambassador of Christ, and a watchman for souls. Some, no doubt, are naturally far graver than others. But all would do well to remember the inconvenience of levity, and watch against it. Another danger to which we are exposed, in the present day especially, is bitterness and uncharitableness of speech. We live in controversial times. Distrust and party spirit abound. Diverse and strange doctrines are constantly springing up, which the minister of the Gospel is obliged, from the nature of his office, to notice, and about which he is frequently questioned in society. May it not be feared, that in the heat of the moment, we sometimes use language, and apply epithets for which in calmer hours we are sorry? Do we never detect in ourselves a disposition to make extreme and unqualified statements in describing an adversary's opinions? Do we never discover in ourselves a readiness to impute motives and intentions to an opponent, of which, perhaps, he is innocent? Are we never guilty of slight misrepresentation and extravagance in describing the views of the other side? Let no brother mistake me. I am entirely in favor of bold, and outspoken, and unmistakable language. But I think in the heat of controversy, we are sometimes tempted to forget to "speak the truth in love."

III. Something I would say, in the next place, as to THE MARK AT WHICH MINISTERS SHOULD AIM IN THEIR WORDS. I approach this point with a solemn sense of my own shortcomings and defects. I would simply tell you what I, for one, would desire always to set before myself, in order to be an example to believers in word. I think, for one thing, that a minister should take his Lord and Master, Jesus Christ, for his example. "Know you not," said he, "that I must be about my Father's business." (Luke ii. 49.) Let that be the frame of mind in which every minister lives and speaks, and he will do well. I think, for another thing, that a minister should aim to be the "minister of Christ everywhere." We are often tempted to forget that. We are tempted to lay aside the minister in private. That should not be. Once a minister, always and everywhere a minister of Jesus, should be our mark! I think, for another thing, we should aim to have our conversation "always seasoned with grace." We should strive to have a vein of pure and undefiled religion running through our daily talk. I think, for another thing, we should aim at "edification." If we cannot profit others, we should be always endeavoring to turn the stream in that direction. I think, for another thing, we should aim at "faithfulness and boldness" in conversation. Like David, we should be willing to "speak of God's testimonies before kings," if need be. We should not be afraid to rebuke sin, and testify for God, if occasion requires. I think, for another thing, we should aim at "wisdom" in speech. There is a right way of doing every thing. Discretion should be used in the choice of subjects, and the manner of introducing them. At the same time I must confess I almost regret that I have said anything on this point. We are far more likely to err on the side of excessive prudence, than on that of excessive rashness. We are more likely to remember the "keep silence," than the "time to speak." Last, but not least, I think we should aim at "gentleness and meekness" in our words. Arguments, accompanied by anything like harshness and severity of manner seldom win hearts, though they may convince heads. Men would hear more, if they thought by our manner we really loved them. There is a mine of wisdom in Solomon's words, "a soft tongue breaks the bone." (Prow. xxv. 15.)

IV. Something I would say, in the last place, about THE MEANS WHICH A MINISTER OUGHT TO USE, in order to attain the mark at which he aims, in the matter of his words. He that would be an example in word, must look well to the state of his heart. "Keep your heart above all keeping." (Prow. iv. 23.) The tone of conversation will seldom rise above the level of our hearts. "Out of the abundance of the heart the mouth speaks." (Matt. xii. 34.) When our hearts are full of the things of God, we shall seldom be long in company without speaking of them. He that would be an example in word, must exercise a prayerful diligence, and watch for opportunities of introducing the " one thing needful." May there not be an allusion to this in the words of the Apostle- "Walk in wisdom toward those who are without, redeeming the time," or opportunity? (Coloss. iv. 5.) That great man, Wilberforce, was in the habit of storing his mind with suitable subjects for conversation, before going into company. To use his own expression, he would "prepare launchers," in order to lead the company to profitable things. There is much that deserves consideration in this practice. He that would be an example in word, must endeavor to realize God's presence. Let a minister do everything as unto the Lord. Let him so speak, as well as act, as if Christ were at his right hand; and he will not be likely to offend with his tongue. He that would be an example to believers in word, should keep in remembrance the Lord Jesus Christ's second coming. "What manner of people ought you to be," (2 Peter iii. 11), says Peter, in anticipation of this solemn event.

I need not tell my brethren that each of these brief hints might easily be expanded. I merely throw them out for private consideration, and desire to conclude all I have said by TWO PRACTICAL REMARKS. I believe it is difficult to calculate the harm done by a careless tongue, in any one professing godliness. I am sure that the careless tongue of a minister of the Gospel on a week-day, will pull down faster than he can build on a Sunday. To some it may appear a trifling thing. I may seem to attach an excessive importance to a minister's manner of talking in private. I trust however you will bear with me, if I mention an anecdote, which has made a deep impression on my own mind. An eminent preacher in a town was once sent for by a dying man. On entering the room, he saw one whose face he did not recognize. "You do not remember me," said the dying man. The minister confessed that he did not. "Well," said the man, "I heard of you as a famous preacher some years ago, and I resolved to go to your church and judge for myself. I went, and was exceedingly struck by your sermon. It produced a powerful effect on my conscience. I never rested until I got an opportunity of being in your company. I desired to have some communion with one whose sermon bad so much impressed me. I met you at a house where many others were assembled, and hoped to have derived some good from your society. But, to my surprise, you hardly ever spoke of God, or Christ, or the Bible, or the soul, or eternal things, all the night long. You laughed, you joked, you told good stories, you were very courteous, you were very agreeable. But you were not like the preacher I had heard. I went away convinced that you did not believe what you preached, and that religion was all a delusion. I shook off my feelings, I stifled my conscience, I went back to the world. And now I have sent for you to say, that I believe I have lost my soul." I have given you, of course, the substance, and no more, of this story. It is one which I have never forgotten, since I first read it, though I am unable to recollect where I first met with it. I have often thought to myself, "how easily this might have happened to me, as well as to this minister! How often I have been in company, and not been a witness for Christ! I believe, on the other hand, that it is very difficult to overrate the good that might be done, if ministers in private society would speak boldly and faithfully about the things of God. A word spoken in social communion is often worth hundreds spoken from the pulpit. It is honoring God, and God honors it. I have heard of signal instances of good done by Christian brethren, by speaking out faithfully and plainly about God to all whom they met. No doubt men's gifts are widely different. Some can more easily preach in one place, and some in another. But I believe that Cecil was quite right when he said, that the rarest and yet most useful preacher was "the parlour preacher." My own observation leads me to precisely the same conclusion. I know some ministers with whom you could not be in company five minutes hardly, without hearing them speak of their Master. My own soul feels warmed and cheered by such men, and my own heart is drawn towards them. I cannot but think how much more might be done for Christ, if all Christ's ministers were men of this sort. "A word spoken in season how good is it!" You will remember, many of you, that one remark let drop by Robert M'Cheyne in conversation with a stranger, was the conversion of that stranger's soul. He was sheltering from a storm in the entrance to an iron-furnace. He said to the man who was tending the fire, pointing at the same time to the fire, "What does that fire remind you of?" The question brought the man ultimately to Christ

Consider Your Ways

by J. C. Ryle

"Thus says the Lord of hosts; Consider your ways." Haggai 1:7

Beloved Friends and Brethren, I wish to write a few words to you about your souls. I want those souls to be saved. And I invite you all to take the advice I give you today, and that is, to "Consider your ways." I write to you because the time is short. The day of grace is slipping awaythe day of judgment is drawing nearthe thread of life is winding upa few more short years, and every soul of us will have gone to his own placewe shall each of us be in heaven or hell! I dare not wait until you pay attention to my sermons. By all means I must try to save some of you. If you will not consider, when I speak to you from the pulpit, it may be you will consider when I speak to you in print. I cannot reach your hearts, I know well. It is not in me, it needs the finger of God. But I can set before you my earnest wishes for every class among you, and I will do itthe Lord being my helper. Bear with me if I say things that sound sharp and hard. Set it down to my anxiety for your salvation; I mean it all for your good. I write no other things but what I have gathered from the Bible, and as such I commend them to your consciences. Consider what I say, and the Lord give you understanding in all things.

There are some true Christians among you whom I long to see more holy and more bright. You are they who have found out your own sinfulness and lost estate, and really believe on Jesus for the saving of your souls. The eyes of your understanding have been opened by the SpiritHe has led you to Christ, and you are new men. You have peace with God. Sin is no longer pleasant to youthe world has no longer the first place in your heartall things are become new. You have ceased from trusting in your own works. You are willing to stand before the bar of God, and rest your soul on the finished work of Him who died for the ungodly. This is all your confidence, that you have washed your robes and made them white in the blood of the Lamb. I thank God heartily for what He has wrought in your souls, but I ask you also to consider your ways.

Brethren, I write to you about your sanctification. There are those who do you think are a class in our congregations that require little writing toyou are within the pale of salvationyou may be almost let alone. I cannot see it. I believe you need your minister's care and exhortation as much as any, if not more. I believe that on your growth in grace and holiness, not merely your own comfort, but the salvation of many souls, under God, depends. I believe that the converted members of a Church should be preached to, spoken to, warned, counseled, far more than they are. You need many words of direction. You are still in the wilderness. You have not crossed Jordan. You are not yet at home. I see Paul beseeching the Thessalonians that as they have received of Him, how they ought to walk and please God, so they would abound more and more. I see him warning them not to sleep, as others do, but to watch and be sober. I see Peter telling believers to give diligence to make their calling and election sure; to go on adding one grace to anotherto grow in grace, and in the knowledge of Christ.

I wish to follow in their steps. I would remind you "that this is the will of God, even your sanctification," and I ask you to make it plain that it is your will too. You were not chosen out of the world to go to sleep, but that you might be holy. You were not called of God that you might sit still, but that you might walk worthy of your calling. Recollect those solemn words, "He that lacks these things is blind, and cannot see afar off, and has forgotten that he was purged from his old sins." (2 Peter i. 9.) Why do I say these things? Is it because I do you think do not know them? No! but I want to stir you up by putting you in remembrance. Is it because I wish to discourage the poor in spirit, and make the heart of the righteous sad? No indeed! I would not willingly do this. Is it because I think true Christians can ever fall away? God forbid you should suppose I mean such a thing. But I say what I say because I am jealous for my Lord's honor.

I wish the elect of God to be indeed a holy nation, and the sons of adoption to live as becomes the children of a King. I want those who are light in the Lord to walk as children of light, shining more and more every day. And I say it for the good of the world. You are almost the only book that worldly people read. Surely your lives should be epistles of Christ, so plain that he who runs may read them. The world cares little for doctrinethe world knows nothing of experiencebut the world can understand a close walk with God. And not least I say it because of the times you live in. I write it down deliberately, I believe there never were so many lukewarm saints as there are now. There never was a time in which a low and carnal standard of Christian behavior so much prevailed. There never were so many babes in grace in the family of God; so many who seem to sit still, and live on old experience; so many who appear to have need of nothing, and to be neither hungering nor thirsting after righteousness, as at the present time. I write this with all sorrow. It may be too painful to please some. But I ask you, as in God's sight, is it not true?

There is a generation of Christians in this age who grieve me to the heart. They make my blood run cold. I cannot understand them. For anything that man's eye can see, they make no progress. They never seem to get on. Years roll on, and they are just the samethe same besetting sins, the same infirmities of disposition, the same weakness in trial, the same chilliness of heart, the same apathy, the same faint resemblance to Christ; but no new knowledge, no increased interest in the kingdom, no freshness, no new strength, no new fruits, as if they grew. Are they not forgetting that growth is the proof of lifethat even the tree grows, and the snail and the sloth move? Are they not forgetting how awfully far a man may go, and yet not be a true Christian? He may be like a wax figure, the very image of a believer, and yet not have within him the breath of Godhe may have a name to live, and be dead after all.

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