Front matter (continued, part 49)
Men talk of "the foolishness of preaching," as if that was a reason for neglecting their sermons. It should be remembered, that the foolishness of preaching is one thing, and foolish preaching quite another. It is impossible that a sermon which costs neither time nor thought, can, as a general rule, be good. What costs nothing—is generally worth nothing.
As to the idea of some, that preaching is not of so much importance now as formerly, I believe it to be wholly fallacious. On the contrary, I believe there never was a time when the pulpit had such power as it has now. Education has not made sermons useless. On the contrary, education has made men better judges of what sermons ought to be, and less likely to be satisfied with a weak and ill-digested sermon, than they were fifty years ago.
I cannot help remarking before I leave this part of my subject, how much it is to be regretted that the preparation of young men for the ministerial office, is so thoroughly inadequate as it is at present. Is there a single theological college at this day, to which anyone could, with entire satisfaction, recommend a young man to go? I believe in my conscience, that there is none. I regard this as one of the gloomiest points in the position of the Church of England. The sources from which the ministry is supplied are not trustworthy. I consider one of the great needs of the day to be a new theological college, in some central position, for training young men for the ministry, at a moderate expense, on a thoroughly sound Protestant and evangelical basis. I earnestly hope the day may come when such a college may be called into being.
I would suggest, in the next place, that we must beware of conformity to the world. The ministers of the Church of England are in special danger of this. Their position in society lays them open to many temptations. Their families are often occasions of shortcoming. Worldliness is destructive to usefulness. The clergyman whose own life and family are worldly, will find exhortations against worldliness go for very little with his people.
I would suggest, in the last place, that we must beware of formality. Familiarity with sacred things is very dangerous. Unless a minister watches his own spirit, he may get into the habit of doing the most spiritual acts in a mere perfunctory way. It is possible to preach the truth forcibly—to read the service solemnly—and visit a parish regularly—and yet to have a heart wandering away into the ends of the earth. This is a point on which the utmost vigilance is needed.
I will conclude all I have said, by reminding you, that the secret of our strength, must be daily communion with the Lord Jesus. To be safe, we must be watchful, humble, self-denying, prayerful, and given to much private meditation.
I am satisfied that the happiest minister is the man who most diligently discharges the office committed to him. None, I am sure, is so miserable as the minister, who, from indolence, or any other motive, lives below his light, and neglects his work. After all, no work is so satisfactory, and so lasting—as the work of a faithful preacher of the Gospel. None have so good a Master. None will receive such wages. A missionary who had labored for the Wesleyan Society, and died at the age of ninety-five, heard his friends round his death-bed saying one to another, "What would our old friend do, if he had to live his life over again?" He rose on his pillow, and said, "The very best thing that a man can do, is to preach the Gospel!"
Ready to Be Offered
By J. C. Ryle
"For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all those who love his appearing." (2 Timothy 4:6-8)
In these words you see the apostle Paul looking three ways— downwards, backwards, forward. Downwards to the grave, backwards to his own ministry, forward to that great day, the day of judgment. Let us stand by his side a few minutes, and mark the words he uses. Happy is that soul among us who can look where Paul looked, and then speak as Paul spoke.
1. He looks downwards to the grave, and he does it without fear. Hear what he says. "I am ready to be offered." I am like an animal brought to the place of sacrifice, and bound with cords to the horns of the altar. The wine and oil have been poured on my head. The last ceremonies have been gone through. Every preparation has been made. It only remains to receive the death-blow, and then all is over.
"The time of my departure is at hand." I am like a ship about to unmoor and put to sea. All on board is ready. I only wait to have the moorings cast off which fasten me to the shore, and I shall begin my voyage.
Brethren, these are glorious words to come from the lips of a child of Adam like ourselves. Death is a solemn thing, and never so much so as when we draw near to it ourselves. The grave is a chilling, heartsickening idea, and it is vain to pretend it is not; yet here is a mortal man, who can look calmly into the narrow house appointed for all living, and say, while he stands upon the brink, "I see it all, and am not afraid."
2. Let us listen to him again. He looks backwards, to his ministerial life, and he does it without shame. Hear what he says. "I have fought a good fight." There he speaks as a soldier. I have fought that good battle with the world, the flesh, and the devil, from which so many shrink and draw back.
"I have finished my course." There he speaks as one who has run for a prize. I have run the race marked out for me. I have gone over the ground staked out for me, however rough and steep. I have not turned aside because of difficulties, and have at length reached the goal.
"I have kept the faith." There he speaks as a steward. I have held fast that glorious gospel which was committed to my trust. I have not mingled it with man's traditions, nor spoiled its simplicity by adding
my own notions, nor allowed others to adulterate it without withstanding them to the face. As a soldier, a runner, a steward, he seems to say, I am not ashamed.
Brethren, that Christian is happy who, as he leaves this world, can leave such testimony behind him. A good conscience will save no man, wash away no sin, lift us not one inch towards heaven. Yet a good conscience will be found a pleasant visitor at our bedsides in a dying hour. Do you remember that place in Pilgrim's Progress, which describes old Honest's passage over the river of death? "The river," says Bunyan, "at that time overflowed its banks in some places—but Mr. Honest in his lifetime had spoken to one, Good Conscience, to meet him there, the which he also did, and lent him his hand, and so helped him over." Believe me, there is a mine of truth in that passage.
3. Let us hear the apostle once more. He looks forward to the great day of reckoning, and he does it without doubt. Mark his words: "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only—but unto all those who love His appearing." A glorious reward, he seems to say, is ready and laid up in store for me, even that crown which is only given to the righteous. In the great day of judgment the Lord shall give this crown to me, and to all besides me who have loved Him as an unseen Savior, and longed to see Him face to face. My work is over. This one thing now remains for me to look forward to, and nothing more.
You see, brethren, he speaks without any hesitation or distrust. He regards the crown as a sure thing, as his own already. He declares his belief that the righteous Judge will give it to him, with an unfaltering confidence. Paul was no stranger to all the circumstances and accompaniments of that great day to which he referred. The great white throne, the assembled world, the opened books, the revealing of all secrets, the listening angels, the solemn sentence, the eternal separation, all these were things with which he was well acquainted.
But none of these things moved him. His faith overleaped them all, and only saw Christ, his all-prevailing Advocate, and the blood of sprinkling, and sin washed away. "A crown," says he, "is laid up for me. The Lord Himself SHALL give it to me." He speaks as if he saw it all with his own eyes.
Such are the main things which these verses contain. Of most of them I cannot pretend to speak. I shall therefore only try to set before you one point in the passage, and that is the "assured hope" with which the apostle looks forward to his own prospects in the day of judgment. I shall do this the more readily because of the great importance which, I feel, attaches to the subject, and the great neglect with which, I humbly conceive, it is often treated in this day. But I shall do it at the same time with fear and trembling. I feel that I am treading on very delicate ground, and that it is easy to speak rashly and unscripturally in this matter. The road between truth and error is here especially a narrow pass, and if I shall be enabled to do good to some, without doing harm to others, I shall be very thankful.
Now, there are just four things which I wish to bring before you, and it may perhaps clear our way if I name them to you at once:
I. First, then, I will try to show you that an assured hope, such as Paul here expresses, is a true and Scriptural thing.
II. Secondly, I will make this broad concession, that a man may never arrive at this assured hope, and yet be saved.
III. Thirdly, I will give you some reasons why an assured hope is exceedingly to be desired.
IV. Lastly, I will try to point out some causes why an assured hope is so seldom attained.
I. First, then, I said, an assured hope is a true and Scriptural thing.
Assurance, such as Paul here expresses, is not a mere imagine or feeling. It is not the result of high animal spirits or a lively temperament of body. It is a positive gift of the Holy Spirit, bestowed without reference to men's bodily frames or constitutions, and a gift which every believer in Christ should aim at, and seek after.
The word of God appears to me to teach, that a believer may arrive at an assured confidence with regard to his own salvation.
I lay it down deliberately that a true Christian or converted man may reach that comfortable degree of faith, that in general he shall feel confident as to the safety and forgiveness of his own soul, shall seldom be troubled with doubts, seldom be distracted with hesitations, seldom be distressed with anxious questionings, seldom be alarmed about his own state. He may have many an inward conflict with sin—but he shall look forward to death, like Paul, without trembling, and to judgment without dismay.
Such is my account of assurance. Mark it well. I say neither less nor more.
Now such a statement as this is often disputed and denied. Many cannot see it at all.
The Church of Rome denounces assurance in the most unmeasured tones. The Council of Trent declares roundly that "a believer's assurance of the pardon of his sin is a vain and ungodly confidence"; and Cardinal Bellarmine, their well-known champion, calls it a "prime error of heretics."
The great majority of the worldly among ourselves oppose the doctrine of assurance. It offends and annoys them. They do not like others to feel comfortable and sure, because they never feel so themselves. That they cannot receive it is certainly no marvel.
But there are also some true believers who reject assurance. They shrink from it as a notion fraught with danger. They consider it
borders on presumption. They seem to think it a proper humility to live in a certain degree of doubt. This is to be regretted, and does much harm.
I frankly allow there are some presumptuous fools who profess to feel a confidence for which they have no Scripture warrant. There always are some who think well of themselves when God thinks ill, just as there are some who think ill of their own case when God thinks well. There always will be such. There never yet was a Scriptural truth without abuses, impositions and counterfeits. Weeds will grow as well as wheat in rich ground. There will be fanatics as long as the world stands. But for all this, an assured hope is a real and true thing. My answer to all who deny the existence of real wellgrounded assurance is simply this, "Look at Scripture." If assurance be not there I have not another word to say.
But does not Job say, "I KNOW that my Redeemer lives, and that He shall stand at the latter day upon the earth: and though after worms destroy this body, yet in my flesh shall I see God "(Job 19:25, 26)
Does not David say, "Though I walk through the valley of the shadow of death, I will fear no evil: for You are with me; Your rod and Your staff they comfort me "(Psalm 23:4)
Does not Isaiah say, "You will keep him in perfect peace whose mind is stayed on You, because he trusts in You" (Isaiah 26:3) and again, "The work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever "(32:17)
Does not Paul say to the Romans, "The Spirit bears witness with our spirit, that we are the children of God" (Romans 8:16) and to the Corinthians, "We know that if our earthly house of this tabernacle were dissolved we have a building of God "(2 Cor. 5:1) and to Timothy, "I know whom I have believed, and am persuaded that He is able to keep that which I have committed to Him" (2 Tim. 1:12) And does He not speak to the Colossians of the "full assurance of
understanding" (Col. 2:2), and to the Hebrews of the "full assurance of faith and of hope" (Heb. 6:11, 10:22)
Does not Peter expressly say, "Give diligence to make your calling and election sure" (2 Peter 1:10)
Does not John say, "We know that we have passed from death unto life" (1 John 3:14) and "These things have I written unto you that believe on the name of the Son of God: that you may know that you have eternal life" (1 John 5:13), "We know that we are of God, and the whole world lies in wickedness" (1 John 5:19)
Brethren, I desire to speak with all humility on every controverted point. I feel that I am only a poor fallible child of Adam myself. But I must say that in the passages I have quoted I see something far higher than the mere "hopes," and "wishes," where so many appear content to stop. I see the language of persuasion, confidence, knowledge, nay, I might almost say of certainty—and I feel for my own part, if I may take the Scriptures in their plain obvious meaning, assurance is true.
But my answer furthermore to all who dislike the doctrine of assurance, as bordering on presumption, is this. It cannot be presumption to tread in the steps of Peter and Paul, of John and of Job. They were all eminently humble and lowly-minded men, if ever any were, and yet they all speak of their own state with an assured hope. Surely this should teach us that deep humility and strong assurance are by no means incompatible, and for this simple reason, if for no other, the charge of presumption falls to the ground.
My answer furthermore is, that many have attained to such an assured hope as our text expresses, even in modern days. Many have appeared to walk in almost uninterrupted fellowship with the Father and the Son, have seemed to enjoy an almost unceasing sense of the light of God's reconciled countenance shining down upon them, and have left on record their experience. I could mention well-known
names in proof of this, if time permitted. The thing has been, and is, and that is enough.
My answer lastly is, it cannot be wrong to feel confident in a matter where God speaks unconditionally, to believe decidedly when God speaks decidedly, to have a sure persuasion of pardon and peace when one rests on the word and oath of Him that never changes. It is an utter mistake to suppose that the believer who feels assurance is resting on anything he sees in himself. He simply leans on the Scriptures of truth, and on the Mediator of the new covenant. He believes the Lord Jesus means what He says, and takes Him at His word. Assurance is, after all, no more than a full-grown faith; a masculine faith that grasps Christ's promise with both hands; a faith that argues like the good centurion—'If you only speak the word Lord, I shall be healed.'
Depend on it, Paul was the last man in the world to build his assured hope on anything of his own. He, who wrote himself down chief of sinners, had a deep sense of his own guilt and corruption—but then he had a still deeper sense of the length and breadth of Christ's righteousness. He had a clear view of the fountain of evil within him —but then he had a still clearer view of that other fountain which removes all uncleanness. He had a lively feeling of his own weakness —but he had a still livelier feeling that Christ's promise, "They shall never perish," would never be broken. He knew, if ever man did, that he was a poor frail bark traversing a stormy ocean. He saw, if any did, the rolling waves and roaring tempest by which he was surrounded—but then he looked away from self to Jesus, and so had hope. He remembered that anchor within the veil, sure and steadfast. He remembered the word and work and intercession of Him who loved him and gave Himself for him. And this it was that enabled him to say so boldly, "A crown is laid up for me; the Lord shall give it to me; the Lord will preserve me; I shall never be confounded."
II. I pass on to the second thing I spoke of. I said a believer may never arrive at this assured hope, which Paul expresses,
and yet be saved.
I grant this most fully. I do not dispute it for a moment. I would not desire to make one contrite heart sad that God has not made sad—or to discourage one fainting child of God—or to leave the impression that you have no part or lot in Christ except you feel assurance. To have saving faith is one thing: to have an assured hope like the apostle Paul's is quite another. I think this ought never to be forgotten.
I know some great and good men have held a different view. But I desire to call no man master. For my own part, I should think any other view than that I have given, a most uncomfortable gospel to preach, and one very likely to keep men back a long time from the gate of life.
I shrink not from saying, that by grace a man may have sufficient faith to flee to Christ, really to lay hold on Him, really to trust in Him, really to be a child of God, really to be saved; and yet never, to his last day, be free from much anxiety, doubt, and fear.
"A letter," says old Watson, "may be written, which is not sealed; so grace may be written in the heart, yet the Spirit may not set the seal of assurance to it."
A child may be born heir to a great fortune, and yet never be aware of his riches—live childish, die childish, and never know the fullness of his possession. And so also a man may be a babe in Christ's family, think as a babe, speak as a babe, and though saved never enjoy a lively hope, never know the real privilege of his inheritance.
Do not therefore, my brethren, mistake my meaning. Do not do me the injustice to say I told you none were saved except such as could say, like Paul, "I know and I am persuaded, there is a crown laid up for me."
I do not say so. I tell you nothing of the kind. Faith in Christ a man must have. This is the one door. Without faith no man can be saved— that is certain. A man must feel his sins and lost estate, must come to Christ for salvation, must rest his hope on this alone. But if he has only faith to do this, however weak that faith may be, I will engage he will not miss heaven. Yes! though his faith be no bigger than a grain of mustard-seed, if it only brings him to Christ and enables him to touch the hem of His garment, he shall be saved, saved as surely as the oldest saint in Paradise, saved as completely and eternally as Peter or John or Paul. There are degrees in our sanctification. In justification there are none.
But all this time, I would have you take notice, the poor soul may have no assurance of his acceptance with God. He may have fear upon fear, and doubt upon doubt, many a question and many an anxiety, many a struggle and many a misgiving, clouds and darkness, storm and tempest to the very end.
I will engage, I repeat, that bare, simple faith in Christ shall save a man, though he never attain to assurance—but I will not engage it shall bring him to heaven with strong and abounding consolations. I will engage it shall land him safe in harbor—but I will not engage he does not reach the shore weather-beaten and tempest-tossed, scarcely knowing himself that he is safe.
Brethren, I believe it is of great importance to keep in view this distinction between faith and assurance. It explains things which an inquirer in religion sometimes finds it hard to understand. Faith, let us remember, is the root, and assurance is the flower. Doubtless you can never have the flower without the root—but it is no less certain you may have the root and never have the flower. Faith is that poor trembling woman, who came behind Jesus in the press, and touched the hem of His garment; assurance is Stephen standing calmly in the midst of his murderers, and saying, "I see the heavens opened, and the Son of man standing on the right hand of God." Faith is the penitent thief crying, "Lord, remember me"; assurance is Job, sitting
in the dust, covered with sores, and saying, "I know that my Redeemer lives." Faith is Peter's drowning cry, as he began to sink, "Lord, save me"; assurance is that same Peter declaring before the council, "There is no other name given under heaven whereby we can be saved; we cannot but speak the things we have seen and heard." Faith is the still small voice, "Lord, I believe, help my unbelief"; assurance is the confident challenge, "Who shall lay anything to the charge of God's elect? who is he who condemns?" Faith is Saul praying in the house of Judas at Damascus, sorrowful, blind, and alone; assurance is Paul the aged prisoner looking calmly into the grave, and saying, "I know whom I have believed; there is a crown laid up for me."
Faith is life. How great the blessing! Who can tell the gulf between life and death? Yet life may be weak, sickly, unhealthy, painful, trying, anxious, worn, burdensome, joyless, smileless, to the last. Assurance is more than life. It is health, strength, power, vigor, activity, energy, manliness, beauty.
Brethren, it is not a question of saved or not saved—but of privilege or no privilege; it is not a question of peace or no peace—but of great peace or little peace; it is not a question between the wanderers of this world and the school of Christ, it is one that belongs only to the school, it is between the first class and the highest class. He who has faith does well. Happy would I feel, if I thought you all had it. Blessed, thrice blessed, are those who believe: they are safe; they are washed; they are justified; they are beyond the power of hell. But he who has assurance does far better, sees more, feels more, knows more, enjoys more, has more days like those spoken of in Deuteronomy, the days of heaven upon earth.
III. I pass on to the third thing of which I spoke. I will give you some reasons why an assured hope is exceedingly to be desired.
I ask your attention to this point especially. I heartily wish that assurance was more sought after than it is. Too many among us begin doubting and go on doubting, live doubting, die doubting, and go to heaven in a kind of mist. It would ill become me to speak slightingly of "hopes "and "wishes," but I fear many of us sit down content with them and go no further. I would like to see fewer "doubting babes" in the Lord's family, and more who could say "I know, and am persuaded." Oh! that you would all covet the best gifts, and not be content with less. You miss the full tide of blessedness the gospel was meant to convey. You keep yourselves in a low and starved condition of soul, while your Lord is saying, "Eat and drink, O beloved, that your joy may be full."
1. Know then, for one thing, that assurance is a thing to be desired, because of the present joy and peace it affords. Doubts and fears have great power to mar the comfort of a true believer. Uncertainty and suspense are bad enough in any condition—in the matter of our health, our property, our families, our affections, our earthly callings—but never so bad as in the affairs of our souls. Now so long as a believer cannot get beyond "I hope and I wish," he manifestly feels a certain degree of uncertainty about his spiritual state. The very words imply as much: he says "I hope" because he dare not say "I know."
Assurance, my brethren, goes far to set a child of God free from this painful kind of bondage, and mightily ministers to comfort. It gives him joy and peace in believing. It makes him patient in tribulation, contented in trial, calm in affliction, unmoved in sorrow, not afraid of evil tidings. It sweetens his bitter cups, it lessens the burden of his crosses, it smooths the rough places on which he travels, it lightens the valley of the shadow of death. It makes him feel as if he had something solid beneath his feet and something firm under his hand, a sure Friend by the way and a sure home in the end. He feels that the great business of life is a settled business—debt, disaster, work, and all other business is by comparison small. Assurance will help a man to bear poverty and loss, it will teach him to say, "I know that I
have in heaven a better and more enduring substance. Silver and gold have I none—but grace and glory are mine and can never be taken away." Assurance will support a man in sickness, make all his bed, smooth his pillow. It will enable him to say, "If my earthly house of this tabernacle fail, I have a building of God, a house not made with hands, eternal in the heavens. . . . I desire to depart and be with Christ. My flesh and my heart may fail—but God is the strength of my heart and my portion forever."
He who has assured hope can sing in prison, like Paul and Silas at Philippi. Assurance can give songs in the night. He can sleep with the full prospect of execution on the next day, like Peter in Herod's dungeon. Assurance says, "I will lay me down and take my rest, for you, Lord, make me dwell in safety." He can rejoice to suffer shame for Christ's sake, as the apostles did. Assurance says, "Rejoice and be exceeding glad—there is a far more exceeding and eternal weight of glory." He can meet a violent and painful death without fear, as Stephen did in olden time, and Cranmer, Ridley, Latimer and Taylor in our own land. Assurance says, "Fear not those who kill the body, and after that have no more they can do. Lord Jesus, into Your hand I commend my spirit."
Ah, brethren, the comfort assurance can give in the hour of death is a great point, depend upon it, and never will you think it so great as when your turn comes to die. In that solemn hour there are few believers who do not find out the value and privilege of assurance, whatever they may have thought about it in their lives; general hopes and trusts are all very well to live upon—but when you come to die you will want to be able to say, "I know and I feel." Believe me, Jordan is a cold stream to cross alone. The last enemy, even death, is a strong foe. When our souls are in departing, there is no cordial like the strong wine of assurance.
There is a beautiful expression in the Prayer-book's Visitation of the Sick. "The Almighty Lord, who is a most strong tower to all those who put their trust in Him, be now and evermore your defense, and
make you know and feel that there is no other name under heaven through whom you may receive health and salvation—but only the name of our Lord Jesus Christ." The compilers showed great wisdom there: they saw that when the eyes grow dim and the heart grows faint, there must be knowing and feeling what Christ has done for us if there is to be perfect peace.
2. Let me name another thing. Assurance is to be desired, because it tends to make a Christian an active, useful Christian. None, generally speaking, do so much for Christ on earth as those who enjoy the fullest confidence of a free entrance into heaven. That sounds wonderful, I daresay—but it is true.
A believer who lacks an assured hope will spend much of his time in inward searchings of heart about his own state. He will be full of his own doubtings and questionings, his own conflicts and corruptions. In short, you will often find that he is so taken up with this internal warfare that he has little leisure for other things, little time to work for God.
Now a believer who has, like Paul, an assured hope is free from these harassing distractions. He does not vex his soul with doubts about his own pardon and acceptance. He looks at the covenant sealed with blood, at the finished work and never-broken word of his Lord and Savior, and therefore counts his salvation a settled thing. And thus he is able to give an undivided attention to the Lord's work, and so in the long run to do more.
Take, for an illustration of this, two English emigrants, and suppose them set down side by side in Australia or New Zealand. Give each of them a piece of land to clear and cultivate. Secure that land to them by every needful legal instrument, let it be conveyed as freehold to them and theirs forever, let the conveyance be publicly registered, and the property made sure to them by every deed and security that man's ingenuity can devise. Suppose, then, that one of them shall set to work to bring his land into cultivation, and labor at it day after day
without intermission or cessation. Suppose, in the meanwhile, that the other shall be continually leaving his work, and repeatedly going to the public registry to ask whether the land really is his own— whether there is not some mistake—whether after all there is not some flaw in the legal instruments which conveyed it to him. The one shall never doubt his title—but just diligently work on; the other shall never feel sure of his title, and spend half his time in going to Sydney or Auckland with needless inquiries about it. Which, now, of these two men will have made most progress in a year's time? Who will have done the most for his land, got the greatest breadth under tillage, have the best crops to show? You all know as well as I do—I need not supply an answer. There can only be one reply.
Brethren, so will it be in the matter of our title to "mansions in the skies." None will do so much for the Lord who bought them as the believer who sees that title clear. The joy of the Lord will be that man's strength. "Restore unto me," says David, "the joy of Your salvation . . . then will I teach transgressors Your ways." Never were there such working Christians as the apostles. They seemed to live to labor: Christ's work was their food and drink. They counted not their lives dear; they spent and were spent; they laid down health, ease, worldly comfort at the foot of the cross. And one cause of this, I believe, was their assured hope. They were men who said, "We know that we are of God."
3. Let me name another thing. Assurance is to be desired, because it tends to make a Christian a decided Christian. Indecision and doubt about our own state in God's sight is a grievous disease, and the mother of many evils. It often produces a wavering and an unstable walk in following the Lord. Assurance helps to cut many a knot, and to make the path of Christian duty clear and plain. Many, of whom we feel a hope that they are God's children, and have grace, however weak, are continually perplexed with doubts on points of practice. "Should we do such and such a thing? Shall we give up this family custom? Ought we to go to that place? How shall we draw the line about visiting? What is to be the measure of our dressing and
entertainments? Are we never to dance, never to play at cards, never to attend pleasure parties?" These are questions which seem to give them constant trouble. And often, very often, the simple root of this perplexity is that they do not feel assured that they themselves are children of God. They have not yet settled the point which side of the gate they are on. They do not know whether they are inside the ark or not.
That a child of God ought to act in a certain decided way they quite feel—but the grand question is, "Are they children of God themselves?" If they only felt they were so, they would go straightforward and take a decided line—but not feeling sure about it, their conscience is forever coming to a dead-lock. The devil whispers, "Perhaps, after all, you are only a hypocrite; what right have you to take a decided course? wait until you are really a Christian." And this whisper too often just turns the scale, and leads on to some wretched conformity to the world.
Brethren, I verily believe you have here one reason why so many are inconsistent, unsatisfactory, and half-hearted in their conduct about the world. They feel no assurance that they are Christ's, and so they feel a hesitancy about breaking with the world. They shrink from laying aside all the ways of the old man, because they are not confident they have put on the new. Depend upon it, one secret of halting between two opinions is want of assurance.
4. Let me name one thing more. Assurance is to be desired because it tends to make the holiest Christians.
This, too, sounds wonderful and amazing—and yet it is true. It is one of the paradoxes of the Gospel, contrary, at first sight, to reason and common-sense, and yet it is a fact. Bellarmine was seldom more wide of the truth than when he said, "Assurance tends to carelessness and sloth." He who is freely forgiven by Christ will always do much for Christ's glory, and he who has the fullest assurance of this forgiveness will ordinarily keep up the closest walk with God. It is a
faithful saying in the first Epistle of John, "Every man who has this hope in him purifies himself, even as He is pure."
None are so likely to maintain a watchful guard over their heart and life, as those who know the comfort of living in near communion with God. They feel their privilege, and will fear losing it. They will dread falling from their high estate and marring their own comforts by inconsistencies. He who goes a journey and has little money to lose, takes little thought of danger, and cares not how late he travels in a dangerous country. He who carries gold and jewels, on the contrary, will be a cautious traveler: he will look well to his road, his house, and his company, and run no risks. The man that most fully enjoys the light of God's reconciled countenance will be a man tremblingly afraid of losing its blessed comfort, and jealously fearful of doing anything to grieve the Holy Spirit.
Beloved brethren, would you have great peace? Would you like to feel the everlasting arms around you, and to hear the voice of Jesus drawing near to your soul, and saying, "I am your salvation"? Would you be useful in your day and generation? Would you be known of all as bold, firm, decided, single-eyed followers of Christ? Would you be eminently spiritually-minded and holy? "Ah!" you will some of you say, "these are the very things we desire: we long for them, we pant after them—but they seem far from us."
Then take my advice this day. Seek an assured hope, like Paul's. Seek to obtain a simple, childlike confidence in God's promises. Seek to be able to say with the apostle, "I know whom I have believed; I am persuaded that He is mine and I am His."
You have many of you tried the ways and methods, and completely failed. Change your plan. Go upon another tack. Begin with assurance. Lay aside your doubts. Cast aside your faithless backwardness to take the Lord at His word. Come and roll yourself, your soul and your sins upon your gracious Savior. Begin with simple believing, and all other things shall soon be added to you.
IV. I come to the last thing of which I spoke. I promised to point out some probable causes why an assured hope is so seldom attained.
This, brethren, is a very serious question, and ought to raise in us all great searchings of heart. Few certainly of all the sheep of Christ ever seem to reach this blessed spirit of assurance. Many, comparatively, believe—but few are persuaded. Many, comparatively, have saving faith—but few that glorious confidence which shines forth in our text.
Now, why is this so? Why is a thing which Peter enjoins as a positive duty a thing of which few believers have an experimental knowledge? Why is an assured hope so rare?
I desire to offer a few suggestions on this point with all humility. I know that many have never attained assurance, at whose feet I would gladly sit both in earth and heaven. Perhaps the Lord sees something in some men's natural temperament which makes assurance not good for them. Perhaps to be kept in spiritual health they need to be kept very low. God only knows. Still, after every allowance, I fear there are many believers without an assured hope, whose case may too often be explained by causes such as these.
1. One common cause, I suspect, is a defective view of the doctrine of justification. I am inclined to think that justification and sanctification are in many minds insensibly confused together. They receive the gospel truth that there must be something done in us, as well as something done for us, if we are true believers; and so far they are right. But then, without being aware of it perhaps, they seem to imbibe the erroneous idea, that this justification is in some degree affected by something within themselves. They do not clearly see that Christ's work and not their own work, either in whole or in part, either directly or indirectly, alone is the ground of our acceptance with God; that justification is a thing entirely outside of us, and nothing is needful on our part but simple faith, and that the weakest believer is as fully justified as the strongest. They appear to
forget sometimes that we are saved and justified as sinners, and only as sinners, and that we never can attain to anything higher, if we live to the age of Methuselah. Redeemed sinners, justified sinners, and renewed sinners doubtless we must be—but sinners, sinners always to the very last. They seem, too, to expect that a believer may some time in his life be in a measure free from corruption, and attain to a kind of inward perfection. And not finding this angelical state of things in their own hearts, they at once conclude there must be something wrong, go mourning all their days, and are oppressed with fears that they have no part or lot in Christ.
My dear brethren, if you or any believing soul here desires assurance and has not got it, go and ask yourself first of all if you are sound in the faith, if you are thoroughly girt about with truth, and your eyes thoroughly clear in the matter of justification.
2. Another common cause, I am afraid, is slothfulness about growth in grace. I suspect many believers hold dangerous and unscriptural views on this point. Many appear to me to think that, once converted, they have little more to attend to—that a state of salvation is a kind of easy-chair, in which they may just sit still, lie back, and be happy. They seem to imagine that grace is given to them, that they may enjoy it, and they forget that it is given to be used and employed, like a talent. Such people lose sight of the many direct injunctions to increase, to grow, to abound more and more, to add to our faith and the like; and in this do-little condition of mind, I never marvel that they miss assurance.
Brethren, you must always remember there is an inseparable connection between assurance and diligence. "Give diligence," says Peter, "to make your calling and election sure." "I desire," says Paul, "that everyone of you do show the same diligence to the full assurance of hope unto the end." "It is the diligent soul," says the Proverb, "that shall be made fat." There is much truth in the maxim of the Puritans, "Saving faith comes by hearing—but faith of assurance comes not without doing."
3. Another common cause is an inconsistent walk in life. With grief and sorrow I feel constrained to say, I fear nothing in this day more frequently prevents men attaining an assured hope than this. Inconsistency of life is utterly destructive of great peace of heart. The two things are incompatible. They cannot go together. If you must keep your besetting sins, and cannot make up your minds to give them up, if you shrink from cutting off the right hand and plucking out the right eye when required, I will engage you shall have no assurance. A vacillating walk, a backwardness to take a bold and decided line, a readiness to conform to the world, a hesitating witness for Christ, a lingering tone of profession—all these make up a sure recipe for bringing a blight upon the garden of your soul. It is vain to suppose you will feel assured and persuaded of your pardon and peace, unless you count all God's commandments concerning all things to be right, and hate every sin whether great or small. One Achan allowed in the camp of your heart, will poison all your springs of comfort.
I bless God our salvation in no sense depends on our own works. "By grace are we saved;" not by works of righteousness that we have done, through faith, without the deed of the law. But I never would have any believer for a moment forget that our sense of salvation depends much on the manner of our living. Inconsistency will dim your eyes and bring clouds between you and the sun. The sun is the same—but you will not be able to see its brightness and enjoy its warmth. It is in the path of well-doing that assurance will come down and meet you. "The secret of the Lord," says David, "is with those who fear Him." "Great peace have those who love your law: and nothing shall cause them to stumble." "To him that orders his conversation aright will I show the salvation of God." Paul was a man who exercised himself to have a conscience void of offence toward God and toward man; he could say boldly, "I have fought a good fight, . . . . I have kept the faith." I do not wonder that the Lord enabled him to add confidently, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day."
Brethren, I commend the three points I have just named to your own private consideration. I am sure they are worth thinking over, and I advise every believer present who lacks assurance to do it. And may the Lord give him understanding in this and all things.
And now, brethren, in closing this sermon, let me speak first to those among you who have not yet believed, have not yet come out from the world, chosen the good part and followed Christ. See, then, my dear friends, from this subject the real privilege of a true Christian. Do not judge the Lord Jesus Christ by His people. Do not judge the comforts of His kingdom by the measure to which many of His subjects attain. Alas! we are many of us poor creatures. We come short, very short of the blessedness we might enjoy. But depend upon it there are glorious things in the city of our God, which they who have an assured hope taste even in their lifetime. There is bread enough and to spare in our Father's house, though many of us, alas! eat but little of it, and continue weak.
And why should not you enter in and share our privileges? Why should not you come with us and sit down by our side? What can the world give you, after all, which will bear comparison with the hope of the least member of the family of Christ? Truly the weakest child of God has got more durable riches in his hand, than the wealthiest man of the world that ever breathed. Oh! but I feel deeply for you in these days, if ever I did. I feel deeply for those whose treasure is all on earth and whose hopes are this side the grave. Yes! when I see old kingdoms and dynasties shaking to the very foundations; when I see property dependent on public confidence melting like snow in spring, when I see stocks and shares and funds losing their value, I do feel deeply for those who have no better portion, no place in a kingdom that cannot be removed.
Take the advice of a minister of Christ. Seek a treasure that cannot be taken from you; seek a city which has lasting foundations. Do as the apostle Paul did. Give yourself to Christ, and seek an incorruptible crown that fades not away. Come to the Lord Jesus Christ as lowly
sinners, and He will receive you, pardon you, give you His renewing Spirit, fill you with peace. This shall give you more real comfort than this world has ever done. There is a gulf in your heart which nothing but Christ can fill.
Lastly, let me turn to all believers here present and speak to them a few words of brotherly counsel. For one thing, resolve this day to seek after an assured hope, if you do not feel you have got it. Believe, me, believe me, it is worth the seeking. If it is good to be sure in earthly things, how much better is it to be sure in heavenly things! Seek to know that you have a title, good and solid and not to be overthrown. Your salvation is a fixed and certain thing. God knows it. Why should not you seek to know it too? Paul never saw the book of life; and yet Paul says "I know and am persuaded." Go home and pray for an increase of faith. Cultivate that blessed root more, and then by God's blessing you shall have the flower.
For another thing, be not surprised if you do not attain assurance all at once. It is good sometimes to be kept waiting. We do not value things which we get without trouble. Joseph waited long for deliverance from prison—but it came at length. For another thing, be not surprised at occasional doubts after you have got assurance. No morning sun lasts all the day. There is a devil, and a strong devil too, and he will take care you know it. You must not forget you are on earth and not in heaven. Some doubt there always will be. He who never doubts has nothing to lose. He who never fears possesses nothing truly valuable. He who is never jealous knows little of deep love.
And finally do not forget that assurance is a thing that may be lost. Oh! it is a most delicate plant. It needs daily, hourly watching, watering, tending, cherishing. So take care. David lost it. Peter lost it. Each found it again—but not until after bitter tears. Quench not the Spirit; grieve Him not; vex Him not. Drive Him not to a distance by tampering with small bad habits and little sins. Little jarrings make
unhappy homes, and petty inconsistencies will bring in a distance between you and the Spirit.
Hear the conclusion of the whole matter. The nearest walker with God will generally be kept in the greatest peace. The believer who follows the Lord most fully will ordinarily enjoy the most assured hope.
The True Church
by J. C. Ryle, 1858
"On this rock I will build My church, and the gates of hell will not overcome it." Matthew 16:18
We live in a world in which all things are passing away. Kingdoms, empires, cities, institutions, families—all are liable to change and corruption. One universal law seems to prevail everywhere—in all created things there is a tendency to decay. There is something sad and depressing in this. What profit has a man, in the labor of his hands? Is there nothing that shall stand? Is there nothing that shall last? Is there nothing that shall endure? Is there nothing of which we can say—This shall continue forever?
You have the answer to these questions in the words of our text. Our Lord Jesus Christ speaks of something which shall continue, and not pass away. There is one created thing which is an exception to the universal rule to which I have referred. There is one thing which shall never perish and pass away. That thing is the building founded upon the rock—the Church of our Lord Jesus Christ. He declares, in the words you have heard tonight: "On this rock I will build my church, and the gates of hell will not overcome it." There are five things in these words which demand your attention:
1. A Building: "My Church"
2. A Builder: Christ says, "I will build My Church"
3. A Foundation: "On this rock I will build My Church"
4. Perils Implied: "The gates of hell"
5. Security Asserted: "The gates of hell will not overcome it"
May God bless the words that shall be spoken. May we all search our own hearts tonight, and know whether or not we belong to this one Church. May we all go home to reflect and to pray!
1. First, you have a "Building" mentioned in the text. The Lord Jesus Christ speaks of "My Church." Now what is this Church? Few inquiries can be made of more importance than this. For lack of due attention to this subject, the errors that have crept into the Church, and into the world, are neither few nor small. The Church of our text is no material building. It is no temple made with hands, of wood, or brick, or stone, or marble. It is a company of men and women. It is no particular visible Church on earth. It is not the Eastern Church or the Western Church. It is not the Church of England, or the Church of Scotland—much less is it the Church of Rome. The Church of our text is one that makes far less show in the eyes of man, but is of far more importance in the eyes of God.
The Church of our text is made up of all true believers in the Lord Jesus Christ. It comprehends all who have repented of sin, and fled to Christ by faith, and been made new creatures in Him. It comprises all God's elect, all who have received God's grace, all who have been washed in Christ's blood, all who have been clothed in Christ's righteousness, all who have been born again and sanctified by Christ's Spirit. All such, of every nation, and people, and tongue, compose the Church of our text. This is the body of Christ. This is the flock of Christ. This is the bride. This is the Lamb's wife. This is the Church on the rock.
The members of this Church do not all worship God in the same way, or use the same form of government. Our own 34th Article declares, "It is not necessary that ceremonies should be in all places one and alike." But they all worship with one heart. They are all led by one Spirit. They are all really and truly holy. They can all say "Alleluia," and they can all reply "Amen." This is that Church, to which all
visible Churches on earth are servants. Whether they are Episcopalian, Independent, or Presbyterian, they all serve the interests of the one true Church. They are the scaffolding, behind which the great building is carried on. They are the husk, under which the living kernel grows.
They have their various degrees of usefulness. The best and worthiest of them, is that which trains up most members for Christ's true Church. But no visible Church has any right to say, "We are the only true Church. We are the men, and truth shall die with us." No visible Church should ever dare to say, "We shall stand forever. The gates of hell will not overcome us." This is that Church to which belong the Lord's precious promises of preservation, continuance, protection, and final glory. "Whatever," says Hooker, "we read in Scripture, concerning the endless love and saving mercy which God shows towards His Churches, the only proper subject is this Church, which we properly term the mystical body of Christ." Small and despised as the true Church may be in this world, it is precious and honorable in the sight of God. The temple of Solomon in all its glory was nothing, in comparison with that Church which is built upon a rock.
Men and brethren, see that you hold sound doctrine on the subject of "the Church." A mistake here may lead to dangerous and soulruining errors. The Church which is made up of true believers, is the Church for which we, who are ministers, are specially ordained to preach. The Church which comprises all who repent and believe the Gospel, is the Church to which we desire you to belong. Our work is not done, and our hearts are not satisfied, until you are made new creatures, and are members of the one true Church. Outside of this Church, there can be no salvation. I pass on to the second point, to which I proposed to call your attention.
2. Our text contains not merely a building, but a "Builder". The Lord Jesus Christ declares, "I will build My Church." The true Church of Christ is tenderly cared for by all the three persons of the blessed Trinity. In the economy of redemption, beyond all doubt,
God the Father chooses, and God the Holy Spirit sanctifies, every member of Christ's mystical body. God the Father, God the Son, and God the Holy Spirit, three Persons in one God, cooperate for the salvation of every saved soul. This is truth, which ought never to be forgotten. Nevertheless, there is a peculiar sense in which the help of the Church is laid on the Lord Jesus Christ. He is peculiarly and preeminently the Redeemer and the Savior. Therefore it is, that we find Him saying in our text, "I will build—the work of building is my special work." It is Christ who calls the members of the Church in due time. They are "the called of Jesus Christ" (Romans 1:6). It is Christ who gives them life. "The Son gives life to whom he is pleased to give it" (John 5:21). It is Christ who washes away their sins. He "who loves us and has freed us from our sins by his blood" (Revelation 1:5). It is Christ who gives them peace. "Peace I leave with you; my peace I give you" (John 14:27). It is Christ who gives them eternal life. "I give them eternal life, and they shall never perish" (John 10:28). It is Christ who grants them repentance. "God exalted him to his own right hand as Prince and Savior, that he might give repentance" (Acts 5:31). It is Christ who enables them to become God's children. "To all who received him, to those who believed in his name, he gave the right to become children of God" (John 1:12). It is Christ who carries on the work within them, when it is begun. "Because I live, you also will live" (John 14:19).
In short, "God was pleased to have all his fullness dwell in him [Christ]" (Colossians 1:19). He is the author and finisher of faith. From Him every joint and member of the mystical body of Christians is supplied. Through Him they are strengthened for duty. By Him they are kept from falling. He shall preserve them to the end, and present them faultless before the Father's throne with exceeding great joy. He is all things, and all in all to believers.
The mighty agent by whom the Lord Jesus Christ carries out this work in the number of His Churches, is, without doubt, the Holy Spirit. He it is who applies Christ and His benefits to the soul. He it is who is ever renewing, awakening, convincing, leading to the cross,
transforming, taking out of the world, stone after stone, and adding it to the mystical building. But the great Chief Builder, who has undertaken to execute the work of redemption and bring it to completion, is the Son of God—the Word who was made flesh. It is Jesus Christ who "builds."
In building the true Church, the Lord Jesus condescends to use many subordinate instruments. The ministry of the Gospel, the circulation of the Scriptures, the friendly rebuke, the word spoken in season, the drawing influence of afflictions—all, all are means and methods by which His work is carried on. But Christ is the great superintending architect, ordering, guiding, directing all that is done. What the sun is to the whole solar system—that Christ is to all the members of the true Church. "Paul may plant, and Apollos water, but God gives the increase." Ministers may preach, and writers may write, but the Lord Jesus Christ alone can build. And except He builds, the work stands still.
Great is the wisdom with which the Lord Jesus Christ builds His Church. All is done at the right time, and in the right way. Each stone in its turn is put in the right place. Sometimes He chooses great stones, and sometimes He chooses small stones. Sometimes the work moves fast, and sometimes it moves slowly. Man is frequently impatient, and thinks that nothing is happening. But man's time is not God's time. A thousand years in His sight are but as a single day. The great Builder makes no mistakes. He knows what He is doing. He sees the end from the beginning. He works by a perfect, unalterable and certain plan. The mightiest conceptions of architects, like Michaelangelo are mere insignificant child's play, in comparison with Christ's wise counsels respecting His Church.
Great is the condescension and mercy, which Christ exhibits in building His Church. He often chooses the most unlikely and roughest stones, and fits them into a most excellent work. He despises no one, and rejects none—on account of former sins and past transgressions. He delights to show mercy. He often takes the
most thoughtless and ungodly, and transforms them into polished corners of His spiritual temple.
Great is the power which Christ displays in building His Church. He carries on his work in spite of opposition from the world, the flesh, and the devil. In storm, in chaos, through troublesome times— silently, quietly, without noise, without stir, without excitement—the building progresses. "I will work," He declares, "and none shall hinder it." Brethren, the children of this world take no interest in the building of this Church, they care nothing for the conversion of souls. What are broken spirits and penitent hearts to them? It is all foolishness in their eyes. But while the children of this world care nothing, there is joy in the presence of the angels of God. For the preserving of that Church, the laws of nature have oftentimes been suspended. For the good of that Church, all the providential dealings of God in this world are ordered and arranged. For the elect's sake, wars are brought to an end, and peace is given to a nation. Statesmen, rulers, emperors, kings, presidents, heads of governments, have their schemes and plans, and think them of vast importance.
But there is another work going on of infinitely greater significance, for which they are all but as the axes and saws in God's hands. That work is the gathering in of living stones into the one true Church. How little are we told in God's Word about unconverted men, compared with what we are told about believers! The history of Nimrod, the mighty hunter, is dismissed in a few words. The history of Abraham, the father of the faithful, occupies several chapters. Nothing in Scripture is so important as the concerns of the true Church. The world makes up little of God's Word. The Church and its story make up much.
Forever let us thank God, my beloved brethren, that the building of the one true Church is laid on the shoulders of One who is mighty. Let us bless God that it does not rest upon man. Let us bless God that it does not depend on missionaries, ministers, or committees. Christ
is the almighty Builder. He will carry on His work, though nations and visible Churches do not know their duty. Christ will never fail. That which He has undertaken He will certainly accomplish! I pass on to the third point, which I proposed to consider—
3. The FOUNDATION upon which this Church is built. The Lord Jesus Christ tells us, "On this rock I will build my church." What did the Lord Jesus Christ mean, when He spoke of this foundation? Did He mean the Apostle Peter, to whom He was speaking? I think assuredly not. I can see no reason, if he meant Peter, why did He not say, "On you" will I build My church. If He had meant Peter, He would have said, I will build My Church on you, as plainly as He said, "I will give you the keys." No! it was not the person of the Apostle Peter, but the good confession which the Apostle had just made. It was not Peter, the erring, unstable man; but the mighty truth which the Father had revealed to Peter. It was the truth concerning Jesus Christ himself, which was the Rock. It was Christ's Mediatorship, and Christ's Messiahship. It was the blessed truth, that Jesus was the promised Savior, the real Intercessor between God and man. This was the rock, and this was the foundation on which the Church of Christ was to be built.
My brethren, this foundation was laid at a mighty cost. It was necessary that the Son of God should take our nature upon Him, and in that nature live, suffer, and die, not for His own sins, but for ours. It was necessary that in that nature Christ should go to the grave, and rise again. It was necessary that in that nature Christ should go up to heaven, to sit at the right hand of God, having obtained eternal redemption for all His people. No other foundation but this could have borne the weight of that Church of which our text speaks. No other foundation could have met the necessities of a world of sinners.
That foundation once obtained, is very strong. It can bear the weight of the sin of all the world. It has borne the weight of all the sins of all the believers who have built on it. Sins of thought, sins of the imagination, sins of the heart, sins of the head, sins which everyone
has seen, and sins which no man knows, sins against God, and sins against man, sins of all kinds and descriptions—that mighty rock can bear the weight of all these sins, and not give way. The mediatorial office of Christ is a sufficient remedy for all the sins of all the world.
To this one foundation every member of Christ's true Church is joined. In many things believers are disunited and disagreed. In the matter of their soul's foundation they are all of one mind. They are all built on the rock. Ask where they get their peace, and hope, and joyful expectation of good things to come. You would find that it all flows from that one mighty truth—Christ the Mediator between God and man, and the office that Christ holds, as the High priest and Promise of sinners.
Here is the point which demands our personal attention. Are we on the rock? Are we really joined to the one foundation? What does that godly man, Leighton say? "God has laid this precious stone for this very purpose—that weary sinners may rest upon it. The multitude of imaginary believers lie all around it, but they are not any better for that, any more than stones that lie loose in heaps, near a foundation, but not joined to it. There is no benefit to us by Christ, without union with Him."
Look to your foundation, my beloved brethren, if you would know whether or not you are members of the one true Church. It is a point that may be known to yourselves. Your public worship we can see— but we cannot see whether you are personally built upon the rock. Your attendance at the Lord's table we can see—but we cannot see whether you are joined to Christ, and one with Christ, and Christ in you. But all shall come to light one day. The secrets of all hearts shall be exposed. Perhaps you go to church regularly and you pray faithfully. All this is right and good, so far as it goes. But see that you make no mistake about your own personal salvation. See that your own soul is on the rock. Without this, all else is nothing. Without this, you will never stand in the day of judgment. Better a thousand times in that day to be found in a poor cottage on the rock, than in a
stately palace on the sand! I proceed, in the fourth place, to speak of —
4. The implied TRIALS of the Church, to which our text refers. There is mention made of "the gates of hell." By that expression we are to understand the power of the devil! The history of Christ's true Church has always been one of conflict and war. It has been constantly assailed by a deadly enemy, Satan, the prince of this world. The devil hates the true Church of Christ with an undying hatred. He is ever stirring up opposition against all its members. He is ever urging the children of this world to do his will, and injure and harass the people of God. If he cannot bruise the head, he will bruise the heel. If he cannot rob believers of heaven, he will aggravate them as they travel the road to heaven.
For six thousand years this hostility has gone on. Millions of the ungodly have been the devil's agents, and done the devil's work, though they did not know it. The Pharaohs, the Herods, the Neros, the Julians, the Diocletians, the bloody Marys—were Satan's tools, when they persecuted the disciples of Jesus Christ. Warfare with the powers of hell has been the experience of the whole body of Christ. It has always been a bush burning, though not consumed—a woman fleeing into the wilderness, but not swallowed up. The visible Churches have their times of prosperity and seasons of peace, but never has there been a time of peace for the true Church. Its conflict is perpetual. Its battle never ends.
Warfare with the powers of hell is the experience of every individual member of the true Church. Each has to fight. What are the lives of all the saints, but records of battles? What were such men as Paul, and James, and Peter, and John, and Polycarp, and Ignatius, and Augustine, and Luther, and Calvin, and Latimer, and Baxter—but soldiers engaged in a constant warfare? Sometimes their persons have been assailed, and sometimes their property. Sometimes they have been harassed by slander, and sometimes by open persecution. But in one way or another the devil has been continually warring