This Week's Features

II. This Week's Supplement

We confess one and the same individual as perfect God and perfect Man. He is God the Word Which was flesh. For if He was not flesh, why was Mary chosen? And if He is not God, whom does Gabriel call Lord? ...

The Seed of the Woman, and the Seed of the Serpent

This promise was literally fulfilled in the person of our Lord Jesus Christ. Satan bruised his heel, when he tempted him for forty days together in the wilderness: he bruised his heel, when he raised up strong persecution against him during the time of his public ministry: he in an especial manner bruised his heel, when our Lord complained, that his soul was exceeding sorrowful, even unto death, and he sweat great drops of blood falling upon the ground, in the garden....

A Penitent Heart, The Best Gift

St. Paul was an eminent instance of this; he speaks of himself as "the chief of sinners," and he declareth how God showed mercy unto him. Christ loves to show mercy unto sinners, and if you repent, he will have mercy upon you. ...

Marks of having Received the Holy Ghost

But fear not, little flock; for notwithstanding your present infant state of grace, it shall be your father's good pleasure to give you the kingdom. The grace of God, through Jesus Christ, shall deliver you, and give you what you thirst after....

Satan's Devices

The word Satan, in its original signification, meant an adversary; and in its general acceptation, is made use of, to point out to us the chief of the devils, who, for striving to be as God, was cast down from heaven...

Christians, Temples of the living God

"Ye are the temple of the living God." Words originally directed to the church of Corinth, but which equally belong to us, and to our children, and to as many as the Lord our God shall call. ...

The Eternity of Hell-Torments

In the book of the Revelation, it is written, that "the smoke of the torments of the wicked ascendeth for ever and ever. ...

II. This Week's Supplement

Mayaltho: Our Savior, God and Man

by Sanjoy Paul

Christ is born! Glorify Him! During this Christmas season, even though a New Year has dawned upon us, as the Church is still reflecting upon the miracle of the Lord coming in the flesh for our salvation, let us ponder the words of St. Ephrem the Syrian.

Our Savior, God and Man

We confess one and the same individual as perfect God and perfect Man. He is God the Word Which was flesh.

For if He was not flesh, why was Mary chosen? And if He is not God, whom does Gabriel call Lord?

If He was not flesh, who was laid in a manger? And if He is not God, whom did the angels who came down from heaven glorify? If He was not flesh, who was wrapped in swaddling clothes? And if He is not God, in whose honor did the star appear?

If He was not flesh, whom did Simeon hold in his arms? And if He is not God, to whom did Simeon say: Lord, now lettest Thou Thy servant depart in peace?

If He was not flesh, whom did Joseph take when he fled into Egypt? And if He is not God, who fulfilled the prophesy: Out of Egypt have I called my Son?

If He was not flesh, whom did John baptize? And if He is not God, to whom did the Father say: This is my beloved Son, in Whom I am well pleased?

If He was not flesh, who hungered in the desert? And if He is not God, unto whom did the angels come and minister?

If He was not flesh, who was invited to the marriage in Cana of Galilee? And if He is not God, who turned the water into wine?

If He was not flesh, who took the loaves in the desert? And if He is not God, who fed the five thousand men and their women and children with five loaves and two fish?

If He was not flesh, who slept in the ship? And if He is not God, who rebuked the waves and the sea?

If He was not flesh, with whom did Simon the Pharisee sit at meat? And if He is not God, who forgave the sins of the harlot?

If He was not flesh, who wore a man’s garment? And if He is not God, who healed the woman with an issue of blood when she touched His garment?

If He was not flesh, who spat on the ground and made clay? And if He is not God, who gave sight to the eyes of the blind man with that clay?

If He was not flesh, who wept at Lazarus’ grave? And if He is not God, who commanded him to come forth out of the grave four days after his death?

If He was not flesh, whom did the Jews arrest in the garden? And if He is not God, who cast them to the ground with the words: I am He?

If He was not flesh, who was judged before Pilate? And if He is not God, who frightened Pilate’s wife in a dream?

If He was not flesh, whose garments were stripped from Him and parted by the soldiers? And if He is not God, why was the sun darkened upon His crucifixion?

If He was not flesh, who was crucified on the cross? And if He is not God, who shook the foundations of the earth?

If He was not flesh, whose hands and feet were nailed to the cross? And if He is not God, how did it happen that the veil of the temple was rent in twain, the rocks were rent, and the graves were opened?

If He was not flesh, who hung on the cross between two thieves? And if He is not God, how could He say to the thief: Today thou shalt be with me in paradise?

If He was not flesh, who cried out and gave up the ghost? And if He is not God, whose cry caused the many bodies of the saints which slept to arise?

If He was not flesh, whom did the women see laid in a grave? And if He is not God, about whom did the angels say to them: He has arisen, He is not here?

If He was not flesh, whom did Thomas touch when he put his hands into the prints of the nails? And if He is not God, who entered through the doors that were shut?

If He was not flesh, who ate at the sea of Tiberias? And if He is not God, on whose orders were the nets filled with fishes?

If He was not flesh, whom did the apostles see carried up into heaven? And if He is not God, who ascended to the joyful cries of the angels, and to whom did the Father proclaim: sit at My right hand?

If He is not God and man then, indeed, our salvation is false, and false are the pronouncements of the prophets.

But we know Him and proclaim Him: our Savior, both God and Man.

Source: A Spiritual Psalter, from the works of St Ephraim the Syrian, excerpted by St Theophan the Recluse

The Seed of the Woman, and the Seed of the Serpent

by George Whitefield

And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
- Genesis 3:15

On reading to you these words, I may address you in the language of the holy angels to the shepherds, that were watching their flocks by night:

"Behold, I bring you glad tidings of great joy."

For this is the first promise that was made of a Savior to the apostate race of Adam. We generally look for Christ only in the New Testament; but Christianity, in one sense, is very near as old as the creation. It is wonderful to observe how gradually God revealed his Son to mankind. He began with the promise in the text, and this the elect lived upon, till the time of Abraham. To him, God made further discoveries of his eternal council concerning man's redemption. Afterwards, at sundry times, and in divers manners, God spoke to the fathers by the prophets, till at length the Lord Jesus himself was manifested in flesh, and came and tabernacled amongst us.

This first promise must certainly be but dark to our first parents, in comparison of that great light which we enjoy: And yet, dark as it was, we may assure ourselves they built upon it their hopes of everlasting salvation, and by that faith were saved.

How they came to stand in need of this promise, and what is the extent and meaning of it, I intend, God willing, to make the subject-matter of your present meditation.

The fall of man is written in too legible characters not to be understood: Those that deny it, by their denying, prove it. The very heathens confessed, and bewailed it: They could see the streams of corruption running through the whole race of mankind, but could not trace them to the fountain-head. Before God gave a revelation of his Son, man was a riddle to himself. And Moses unfolds more, in this one chapter (out of which the text is taken) than all mankind could have been capable of finding out of themselves, though they had studied to all eternity.

In the preceding chapter he had given us a full account, how God spoke the world into being; and especially how he formed man of the dust of the earth, and breathed into him the breath of life, so that he became a living soul. A council of the Trinity was called concerning the formation of this lovely creature. The result of that council was, "Let us make man in our image, after our likeness. So God created man in his own image, in the image of God created he him." Moses remarkably repeats these words, that we might take particular notice of our divine Original. Never was so much expressed in so few words: None but a man inspired could have done so. But it is remarkable, that though Moses mentions our being made in the image of God, yet he mentions it but twice, and that in a transient manner; as though he would have said, "man was made in honor, God make him upright, 'in the image of God, male and female created he them.' But man so soon fell, and became like the beasts that perish, nay, like the devil himself, that it is scarce worth mentioning."

How soon man fell after he was created, is not told us; and therefore, to fix any time, is to be wise above what is written. And, I think, they who suppose that man fell the same day in which he was made, have no sufficient ground for their opinion. The many things which are crowded together in the former chapter, such as the formation of Adam's wife, his giving names to the beasts, and his being put into the garden which God had planted, I think require a longer space of time than a day to be transacted in. However, all agree in this, "man stood not long." How long, or how short a while, I will not take upon me to determine. It more concerns us to inquire, how he came to fall from his steadfastness, and what was the rise and progress of the temptation which prevailed over him. The account given us in this chapter concerning it, is very full; and it may do us much service, under God, to make some remarks upon it.

"Now the serpent (says the sacred historian) was more subtle than any beast of the field which the Lord God had made, and he said unto the woman, Yes, hath God said, ye shall not eat of every tree of the garden?"

Though this was a real serpent, yet he that spoke was no other than the devil; from hence, perhaps, called the old serpent, because he took possession of the serpent when he came to beguile our first parents. The devil envied the happiness of man, who was made, as some think, to supply the place of the fallen angels. God made man upright, and with full power to stand if he would: He was just, therefore, in suffering him to be tempted. If he fell, he had no one to blame except himself. But how must Satan effect his fall? He cannot do it by his power, he attempts it therefore by policy: he takes possession of a serpent, which was more subtle than all the beasts of the field, which the Lord God had made; so that men who are full of subtlety, but have no piety, are only machines for the devil to work upon, just as he pleases.

"And he said unto the woman." Here is an instance of his subtlety. He says unto the woman, the weaker vessel, and when she was alone from her husband, and therefore was more liable to be overcome; "Yes, hath God said, ye shall not eat of every tree of the garden?" These words are certainly spoken in answer to something which the devil either saw or heard. In all probability, the woman was now near the tree of knowledge of good and evil; (for we shall find her, by and by, plucking an apple from it) perhaps she might be looking at, and wondering what tree was in that tree more than the others, that she and her husband should be forbidden to take of it. Satan seeing this, and coveting to draw her into a parley with him, (for if the devil can persuade us not to resist, but to commune with him, he hath gained a great point) he says, "Yea, hath God said, ye shall not eat of every tree in the garden?" The first thing he does is to persuade he, if possible to entertain hard thoughts of God; this is his general way of dealing with God's children: "Yea, hath God said, ye shall not eat of every tree of the garden? What! Hath God planted a garden, and placed you in the midst of it, only to tease and perplex you? Hath he planted a garden, and yet forbid you making use of any of the fruits of it at all?" It was impossible for him to ask a more ensnaring question, in order to gain his end: For Eve was here seemingly obliged to answer, and vindicate God's goodness. And therefore, --

Verses 2 & 3. The woman said unto the serpent, "We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, God hath said, ye shall not eat of it, neither shall ye touch it, lest ye die."

The former part of the answer was good, "We may eat of the fruit of the trees of the garden, God has not forbid us eating of every tree of the garden. No; we may eat of the fruit of the trees in the garden (and, it should seem, even of the tree of life, which was as a sacrament to man in the state of innocence) there is only one tree in the midst of the garden, of which God hath said, ye shall not eat of it, neither shall ye touch it, lest ye die." Here she begins to warp, and sin begins to conceive I her heart. Already she has contracted some of the serpent's poison, by talking with him, which she ought not to have done at all. For she might easily suppose, that it could be no good being that could put such a question unto her, and insinuate such dishonorable thoughts of God. She should therefore have fled from him, and not stood to have parleyed with him at all. Immediately the ill effects of it appear, she begins to soften the divine threatening. God had said, "the day thou eatest thereof, thou shalt surely die;" or, dying thou shalt die. But Eve says, "Ye shall not eat of it, neither shall ye touch it, lest ye die." We may be assured we are fallen into, and begin to fall by temptations, when we begin to think God will not be as good as his word, in respect to the execution of his threatenings denounced against sin. Satan knew this, and therefore artfully

"Said unto the woman, (ver. 4) Ye shall not surely die," in an insinuating manner, "Ye shall not surely die. Surely; God will not be so cruel as to damn you only for eating an apple, it cannot be." Alas! How many does Satan lead captive at his will, by flattering them, that they shall not surely die; that hell torments will not be eternal; that God is all mercy; that he therefore will not punish a few years sin with an eternity of misery? But Eve found God as good as his word; and so will all they who go on in sin, under a false hope that they shall not surely die.

We may also understand the words spoken positively, and this is agreeable to what follows; You shall not surely die; "It is all a delusion, a mere bugbear, to keep you in a servile subjection."

For (ver. 5) "God doth know, that in the day ye eat thereof, then shall your eyes be opened, and ye shall be as gods, knowing good and evil."

What child of God can expect to escape slander, when God himself was thus slandered even in paradise? Surely the understanding of Eve must have been, in some measure, blinded, or she would not have suffered the tempter to speak such perverse things. In what odious colors is God here represented! "God doth know, that in the day ye eat thereof, ye shall be as gods," (equal with God.) So that the grand temptation was, that they should be hereafter under no control, equal, if not superior, to God that made them, knowing good and evil. Eve could not tell what Satan meant by this; but, to be sure, she understood it of some great privilege which they were to enjoy. And thus Satan now points out a way which seems right to sinners, but does not tell them the end of that way is death.

To give strength and force to this temptation, in all probability, Satan, or the serpent, at this time plucked an apple from the tree, and ate it before Eve; by which Eve might be induced to think, that the sagacity and power of speech, which the serpent had above the other beasts, must be owing, in a great measure, to his eating that fruit; and, therefore, if he received so much improvement, she might also expect a like benefit from it. All this, I think, is clear; for, otherwise, I do not see with what propriety it could be said, "When the woman saw that it was good for food." How could she know it was good for food, unless she had seen the serpent feed upon it?

Satan now begins to get ground space. Lust had conceived in Eve's heart; shortly it will bring forth sin. Sin being conceived, brings forth death. Verse 6, "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband, and he did eat."

Our senses are the landing ports of our spiritual enemies. How needful is that resolution of holy Job, "I have made a covenant with mine eyes!" When Eve began to gaze on the forbidden fruit with her eyes, she soon began to long after it with her heart. When she saw that it was good for food, and pleasant to the eyes, (here was the lust of the flesh, and lust of the eye) but, above all, a tree to be desired to make one wise, wiser than God would have her be, nay, as wise as God himself; she took of the fruit thereof, and gave also unto her husband with her, and he did eat. As soon as ever she sinned herself, she turned tempter to her husband. It is dreadful, when those, who should be help-meets for each other in the great work of their salvation, are only promoters of each other's damnation: but thus it is. If we ourselves are good, we shall excite others to goodness; if we do evil, we shall entice others to do evil also. There is a close connection between doing and teaching. How needful then is it for us all to take heed that we do not sin any way ourselves, lest we should become factors for the devil, and ensnare, perhaps, our nearest and dearest relatives? "she gave also unto her husband with her, and he did eat."

Alas! What a complication of crimes was there in this one single act of sin! Here is an utter disbelief of God's threatening; the utmost ingratitude to their Maker, who had so lately planted this garden, and placed them in it, with such a glorious and comprehensive charter. And, the utmost neglect of their posterity, who they knew were to stand or fall with them. Here was the utmost pride of heart: they wanted to be equal with God. Here's the utmost contempt put upon his threatening and his law: the devil is credited and obeyed before him, and all this only to satisfy their sensual appetite. Never was a crime of such a complicated nature committed by any here below: Nothing but the devil's apostasy and rebellion could equal it.

And what are the consequences of their disobedience? Are their eyes opened? Yes, their eyes are opened; but, alas! It is only to see their own nakedness. For we are told (ver. 7) "That the eyes of them both were opened; and they knew that they were naked." Naked of God, naked of every thing that was holy and good, and destitute of the divine image, which they before enjoyed. They might rightly now be termed Ichabod; for the glory of the Lord departed from them. O how low did these sons of the morning then fall! Out of God, into themselves; from being partakers of the divine nature, into the nature of the devil and the beast. Well, therefore, might they know that they were naked, not only in body, but in soul.

And how do they behave now they are naked? Do they flee to God for pardon? Do they seek to God for a robe to cove their nakedness? No, they were now dead to God, and became earthly, sensual, devilish: therefore, instead of applying to God for mercy, "they sewed or platted fig-leaves together, and made themselves aprons, "or things to gird about them. This is a lively representation of all natural man: we see that we are naked: we, in some measure, confess it; but, instead of looking up to God for succor, we patch up a righteousness of our own (as our first parents platted fig-leaves together) hoping to cover our nakedness by that. But our righteousness will not stand the severity of God's judgment: it will do us no more service than the fig-leaves did Adam and Eve, that is, none at all.

For (ver. 8) "They heard the voice of the Lord God walking in the trees of the garden, in the cool of the day; and Adam and his wife (notwithstanding their fig-leaves) hid themselves from the presence of the Lord God, among the trees of the garden."

They heard the voice of the Lord God, or the Word of the Lord God, even the Lord Jesus Christ, who is "the word that was with God, and the word that was God." They heard him walking in the trees of the garden, in the cool of the day. A season, perhaps, when Adam and Eve used to go, in a n especial manner, and offer up an evening sacrifice of praise and thanksgiving. The cool of the day. Perhaps the sin was committed early in the morning, or at noon; but God would not come upon them immediately, he staid till the cool of the day. And if we would effectually reprove others, we should not do it when they are warmed with passion, but wait till the cool of the day.

But what an alteration is here! Instead of rejoicing at the voice of their beloved, instead of meeting him with open arms and enlarged hearts, as before, they now hide themselves in the trees of the garden. Alas, what a foolish attempt was this? Surely they must be naked, otherwise how could they think of hiding themselves from God? Whither could they flee from his presence? But, by their fall, they had contracted an enmity against God: they now hated, and were afraid to converse with God their Maker. And is not this our case by nature? Assuredly it is. We labor to cover our nakedness with the fig-leaves of our own righteousness: We hide ourselves from God as long as we can, and will not come, and never should come, did not the Father prevent, draw, and sweetly constrain us by his grace, as he here prevented Adam.

Verse 9. "And the Lord God called unto Adam, and said unto him, Adam, where art thou?"

"The Lord God called unto Adam." (for otherwise Adam would never have called unto the Lord God) and said, "Adam, where art thou? How is it that thou comest not to pay thy devotions as usual?" Christians, remember the Lord keeps an account when you fail coming to worship. Whenever therefore you are tempted to withhold your attendance, let each of you fancy you heard the Lord calling unto you, and saying, "O man, O woman, where art thou? It may be understood in another and better sense; "Adam, where art thou?" What a condition is thy poor soul in? This is the first thing the Lord asks and convinces a sinner of; when he prevents and calls him effectually by his grace; he also calls him by name; for unless God speaks to us in particular, and we know where we are, how poor, how miserable, how blind, how naked, we shall never value the redemption wrought out for us by the death and obedience of the dear Lord Jesus. "Adam, where art thou?"

Verse 10. "And he said, I heard thy voice in the garden, and I was afraid." See what cowards sin makes us. If we knew no sin, we should know no fear. "Because I was naked, and I hid myself." Ver. 11, "And he said, who told thee that thou was naked? Hast thou eaten of the tree, whereof I (thy Maker and Law-giver) commanded thee, that thou shouldest not eat?"

God knew very well that Adam was naked, and that he had eaten of the forbidden fruit, But God would know it from Adam's own mouth. Thus God knows all our necessities before we ask, but yet insists upon our asking for his grace, and confessing our sins. For, by such acts, we acknowledge our dependence upon God, take shame to ourselves, and thereby give glory to his great name.

Verse 12. "And the man said, the woman which thou gavest to be with me, she gave me of the tree, and I did eat."

Never was nature more lively delineated. See what pride Adam contracted by the fall! How unwilling he is to lay the blame upon, or take shame to himself. This answer is full of insolence towards God, enmity against his wife, and disingenuity in respect to himself. For herein he tacitly reflects upon God. "The woman that thou gavest to be with me." As much as to say, if thou hadst not given me that woman, I had not eaten the forbidden fruit. Thus, when men sin, they lay the fault upon their passions; then blame and reflect upon God for giving them those passions. Their language is, "the appetites that thou gavest us, they deceived us; and therefore we sinned against thee." But, as God, notwithstanding, punished Adam for hearkening to the voice of his wife, so he will punish those who hearken to the dictates of their corrupt inclinations. For God compels no man to sin. Adam might have withstood the solicitations of his wife, if he would. And so, if we look up to God, we should find grace to help in the time of need. The devil and our own hearts tempt, but they cannot force us to consent, without the concurrence of our own wills. So that our damnation is of ourselves, as it will evidently appear at the great day, notwithstanding all men's present impudent replies against God. As Adam speaks insolently in respect to God, so he speaks with enmity against his wife; the woman, or this woman, she gave me. He lays all the fault upon her, and speaks of her with much contempt. He does not say, my wife, my dear wife; but, THIS WOMAN. Sin disunites the most united hearts: It is, the bane of holy fellowship. Those who have been companions in sin here, if they die without repentance, will both hate and condemn one another hereafter. All damned souls are accusers of their brethren. Thus it is, in some degree, on this side of the grave. "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." What a disingenuous [deceitful] speech was here! He makes use of no less than fifteen words to excuse himself, and but one or two (in the original) to confess his fault, if it may be called a confession at all. "The woman which thou gavest to be with me, she gave me of the tree;" here are fifteen words; "and I did eat." With what reluctance do these last words come out? How soon are they uttered are they uttered? "And I did eat." But thus it is with an unhumbled, unregenerate heart; It will be laying the fault upon the dearest friend in the world, nay, upon God himself, rather than take shame to itself. This pride we are all subject to by the fall; and, till our hearts are broken, and made contrite by the spirit of our Lord Jesus Christ, we shall be always charging God foolishly. "Against thee, and thee only, have I sinned, that thou mightest be justified in thy saying, and clear when thou art judged," is the language of none but those, who, like David, are willing to confess their faults, and are truly sorry for their sins. This was not the case of Adam; his heart was not broken; and therefore he lays the fault of his disobedience upon his wife and God, and not upon himself; "The woman which thou gavest to be with me, she gave me of the tree, and I did eat."

Verse 13. "And the Lord God said, What is this that thou hast done?" What a wonderful concern does God express in this expostulation! "What a deluge of misery hast thou brought upon thyself, thy husband, and thy posterity? What is this that thou has done? Disobeyed thy God, obeyed the devil, and ruined thy husband, for whom I made thee to be an help-meet! What is this that thou hast done?" God would here awaken her to a sense of her crime and danger, and therefore, as it were, thunders in her ears: for the law must be preached to self-righteous sinners. We must take care of healing before we see sinners wounded, lest we should say, Peace, peace, where there is no peace. Secure sinners must hear the thunderings of mount Sinai, before we bring them to mount Zion. They who never preach up the law, it is to be feared, are unskillful in delivering the glad tidings of the gospel. Every minister should be a Boanerges, a son of thunder, as well as a Barnabus, a son of consolation. There was an earthquake and a whirlwind, before the small still voice came to Elijah: We must first show people they are condemned, and then show them how they must be saved. But how and when to preach the law, and when to apply the promises of the gospel, wisdom is profitable to direct. "And the Lord God said unto the woman, What is this that thou has done?"

"And the woman said, The serpent beguiled me, and I did eat." She does not make use of so many words to excuse herself, as her husband; but her heart is as unhumbled as his. What is this, says God, that thou hast done? God here charges her with doing it. She dares not deny the fact, or say, I have not done it; but she takes all the blame off herself, and lays it upon the serpent; "The serpent beguiled me, and I did eat." She does not say, "Lord, I was to blame for talking with the serpent; Lord, I did wrong, in not hastening to my husband, when he put the first question to me; Lord, I plead guilty, I only am to blame, O let not my poor husband suffer for my wickedness!" This would have been the language of her heart had she now been a true penitent. But both were now alike proud; therefore neither will lay the blame upon themselves; "The serpent beguiled me, and I did eat. The woman which thou gavest to be with me, she gave me of the tree, and I did eat."

I have been the more particular in remarking this part of their behavior, because it tends so much to the magnifying of Free-grace, and plainly shows us, that salvation cometh only from the Lord. Let us take a short view of the miserable circumstances our first parents were now in: They were legally and spiritually dead, children of wrath, and heirs of hell. They had eaten the fruit, of which God had commanded them, that they should not eat; and when arraigned before God, notwithstanding their crime was so complicated, they could not be brought to confess it. What reason can be given, why sentence of death should not be pronounced against the prisoners at the bar? All must own they are worthy to die. Nay, how can God, consistently with his justice, possibly forgive them? He had threatened, that they day wherein they eat of the forbidden fruit, they should "surely die;" and, if he did not execute this threatening, the devil might then slander the Almighty indeed. And yet mercy cries, spare these sinners, spare the work of thine own hands. Behold, then, wisdom contrives a scheme how God may be just, and yet be merciful; be faithful to his threatening, punish the offense, and at the same time spare the offender. An amazing scene of divine love here opens to our view, which had been from all eternity hid in the heart of God! Notwithstanding Adam and Eve were thus unhu7mbled, and did not so much as put up on single petition for pardon, God immediately passes sentence upon the serpent, and reveals to them a Savior.

Verse 14. "And the Lord God said unto the serpent, because thou hast done this, thou art accursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life;" i.e. he should be in subjection, and his power should always be limited and restrained. "His enemies shall lick the very dust," says the Psalmist. (Verse 15.) "And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel."

Before I proceed to the explanation of this verse, I cannot but take notice of one great mistake which the author of the WHOLE DUTY OF MAN is guilty of, in making this verse contain a covenant between God and Adam, as though God now personally treated with Adam, as before the fall. For, talking of the second covenant in his preface, concerning caring for the soul, says he, "This second covenant was made with Adam, and us in him, presently after the fall, and is briefly contained in these words, Gen. 3:15 where God declares, 'The seed of the woman shall break the serpent's head; and this was made up, as the first was, of some mercies to be afforded by God, and some duties to be performed by us." This is exceeding false divinity: for those words are not spoken to Adam; they are directed only to the serpent. Adam and Eve stood by as criminals, and God could not treat with them, because they had broken his covenant. And it is so far from being a covenant wherein "some mercies are to be afforded by God, and some duties to be performed by us," that here is not a word looking that way; it is only a declaration of a free gift of salvation through Jesus Christ our Lord. God the Father and God the Son had entered into a covenant concerning the salvation of the elect from all eternity, wherein God the Father promised, That, if the Son would offer his soul a sacrifice for sin, he should see his seed. Now this is an open revelation of this secret covenant, and therefore God speaks in the most positive terms, "It shall bruise thy head, and thou shalt bruise his heal." The first Adam, God had treated with before; he proved false: God therefore, to secure the second covenant from being broken, puts it into the hands of the second Adam, the Lord from heaven. Adam, after the fall, stood no longer as our representative; he and Eve were only private persons, as we are, and were only to lay hold on the declaration of mercy contained in this promise by faith, (as they really did) and by that they were saved. I do not say but we are to believe and obey, if we are everlastingly saved. Faith and obedience are conditions, if we only mean that they in order go before our salvation, but I deny that these are proposed by God to Adam, or that God treats with him in this promise, as he did before the fall under the covenant of works. For how could that be, when Adam and Eve were now prisoners at the bar, without strength to perform any conditions at all? The truth is this: God, as a reward of Christ's sufferings, promised to give the elect faith and repentance, in order to bring them to eternal life; and both these, and every thing else necessary for their everlasting happiness, and infallibly secured to them in this promise; as Mr. Rastan, an excellent Scots divine, clearly shows, in a book entitled, "A view of the covenant of grace."

This is by no means an unnecessary distinction; it is a matter of great importance: for want of knowing this, people have been so long misled, They have been taught that they must do so and so, and though they were under a covenant of works, and then for DOING this, they should be saved. Whereas, on the contrary, people should be taught, That the Lord Jesus was the second Adam, with whom the Father entered into covenant for fallen man; That they can now do nothing of or for themselves, and should therefore come to God, beseeching him to give them faith, by which they shall be enabled to lay hold on the righteousness of Christ; and that faith they will then show forth by their works, out of love and gratitude to the ever blessed Jesus, their most glorious Redeemer, for what he has done for their souls. This is a consistent scriptural scheme; without holding this, we must run into one of those two bad extremes; I mean Antinomianism on the one hand, or Arminianism on the other: from both which may the good Lord deliver us!

But to proceed: By the seed of the woman, we are here to understand the Lord Jesus Christ, who, though very God of very God, was, for us men and our salvation, to have a body prepared for him by the Holy Ghost, and to be born of a woman who never knew man, and by his obedience and death make an atonement for man's transgression, and bring in an everlasting righteousness, work in them a new nature, and thereby bruise the serpent's head, i.e. destroy his power and dominion over them. By the serpent's seed, we are to understand the devil and all his children, who are permitted by God to tempt and sift his children. But, blessed be God, he can reach no further than our heel.

It is to be doubted but Adam and Eve understood this promise in this sense; for it is plain, in the latter part of the chapter, sacrifices were instituted. From whence should those skins come, but from beasts slain for sacrifice, of which God made them coats? We find Abel, as well as Cain, offering sacrifice in the next chapter: and the Apostle tells us, he did it by faith, no doubt in this promise. And Eve, when Cain was born, said, "I have gotten a man from the Lord," or, (as Mr. Henry observes, it may be rendered) "I have gotten a man, -- the Lord, -- the promised Messiah." Some further suppose, that Eve was the first believer; and therefore they translate it thus, "The seed, (not of the, but) of this woman:" which magnifies the grace of God so much the more, that she, who was first in the transgression, should be the first partaker of redemption. Adam believed also, and was saved: for unto Adam and his wife did the Lord God make coats of skins, and clothed them: which was a remarkable type of their being clothed with the righteousness of our Lord Jesus Christ.

This promise was literally fulfilled in the person of our Lord Jesus Christ. Satan bruised his heel, when he tempted him for forty days together in the wilderness: he bruised his heel, when he raised up strong persecution against him during the time of his public ministry: he in an especial manner bruised his heel, when our Lord complained, that his soul was exceeding sorrowful, even unto death, and he sweat great drops of blood falling upon the ground, in the garden; He bruised his heel, when he put it into the heart of Judas to betray him: ad he bruised him yet most of all, when his emissaries nailed him to an accursed tree, and our Lord cried out, "My God, my God, why hast thou forsaken me?" Yet, in all this, the blessed Jesus, the seed of the woman, bruised Satan's accursed head; for, in that he was tempted, he was able to succor those that are tempted. By his stripes we are healed. The chastisement of our peace was upon him. By dying, he destroyed him that had the power of death, that is, the devil. He thereby spoiled principalities and powers, and made a show of them openly, triumphing over them upon the cross.

This promise has been fulfilled in the elect of God, considered collectively, as well before, as since the coming of our Lord in the flesh: for they may be called, the seed of the woman. Marvel not, that all who will live godly in Christ Jesus, must suffer persecution. In this promise, there is an eternal enmity put between the seed of the woman, and the seed of the serpent; so that those that are born after the flesh, cannot but persecute those that are born after the spirit. This enmity showed itself, soon after this promise was revealed, in Cain's bruising the heel of Abel: it continued in the church through all ages before Christ came in the flesh, as the history of the Bible, and the 11th chapter of the Hebrews, plainly show. It raged exceedingly after our Lord's ascension; witness the Acts of the Apostles, and the History of the Primitive Christians. It now rages, and will continue to rage and show itself, in a greater or less degree, to the end of time. But let not this dismay us; for in all this, the seed of the woman is more than conqueror, and bruises the serpent's head. Thus the Israelites, the more they were oppressed, the more they increased. Thus it was with the Apostles; thus it was with their immediate followers. So that Tertullian compares the church in his time to a mowed field; the more frequently it is cut, the more it grows. The blood of the martyrs was always the seed of the church. And I have often sat down with wonder and delight, and admired how God has made the very schemes which his enemies contrived, in order to hinder, become the most effectual means to propagate his gospel. The devil has had so little success in persecution, that if I did not know that he and his children, according to this verse, could not but persecute, I should think he would count it his strength to sit still. What did he get by persecuting the martyrs in Queen Mary's time? Was not the grace of God exceedingly glorified in their support? What did he get by persecuting the good old Puritans? Did it not prove the peopling of New-England? Or, to come nearer our own times, what has he got by putting us out of the synagogues? Hath not the word of God, since that, mightily prevailed? My dear hearers, you must excuse me for enlarging on this head; God fills my soul generally, when I come to this topic. I can say with Luther, "If it were not for persecution, I should not understand the scripture." If Satan should be yet suffered to bruise my heel further, and his servants should thrust me into prison, I doubt not, but even that would only tend to the more effectual bruising of his head. I remember a saying the then Lord Chancellor to the pious Bradford: "Thou hast done more hurt, said he, by thy exhortations in private in prison, than thou didst in preaching before thou was put in," or words to this effect. The promise of the text is my daily support: "I will put enmity between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."

Further: this promise is also fulfilled, not only in the church in general, but in every individual believer in particular. In every believer there are two seeds, the seed of the woman, and the seed of the serpent; the flesh lusting against the spirit, and the spirit against the flesh. It is with the believer, when quickened with grace in his heart, as it was with Rebekah, when she had conceived Esau and Jacob in her womb; she felt a struggling, and began to be uneasy; "If it be so says she, why am I thus?" (Gen. 25:22) Thus grace and nature struggle (if I may so speak) in the womb of a believers heart: but, as it was there said, "The elder shall serve the younger;" so it is here, -- grace in the end shall get the better of nature; the seed of the woman shall bruise the serpent's head. Many of you that have believed in Christ, perhaps may find some particular corruption yet strong, so strong, that you are sometimes ready to cry out with David, "I shall fall one day by the hand of Saul." But, fear not, the promise in the text insures the perseverance and victory of believers over sin, Satan, death, and hell. What if indwelling corruption does yet remain, and the seed of the serpent bruise your heel, in vexing and disturbing your righteous souls? Fear not, though faint, yet pursue: you shall yet bruise the serpent's head. Christ hath died for you, and yet a little while, and he will send death to destroy the very being of sin in you. Which brings me

To show the most extensive manner in which the promise of the text shall be fulfilled, vis. at the final judgment, when the Lord Jesus shall present the elect to his Father, without spot or wrinkle, or any such thing, glorified both in body and soul.

Then shall the seed of the woman give the last and fatal blow, in bruising the serpent's head. Satan, the accuser of the brethren, and all his accursed seed, shall then be cast out, and never suffered to disturb the seed of the woman any more. Then shall the righteous shine as the sun in the kingdom of their Father, and sit with Christ on thrones in majesty on high.

Let us, therefore, not be weary of well-doing; for we shall reap an eternal harvest of comfort, if we faint not. Dare, dare, my dear brethren in Christ, to follow the Captain of your salvation, who was made perfect through sufferings. The seed of the woman shall bruise the serpent's head. Fear not men. Be not too much cast down at the deceitfulness of your hearts. Fear not devils; you shall get the victory even over them. The Lord Jesus has engaged to make you more than conquerors over all. Plead with you Savior, plead: plead the promise in the tent. Wrestle, wrestle with God in prayer. If it has been given you to believe, fear not if it should also be given you to suffer. Be not any wise terrified by your adversaries; the king of the church has them all in a chain: be kind to them, pray for them; but fear them not. The Lord will yet bring back his ark; though at present driven into the wilderness; and Satan like lightening shall fall from heaven.

Are there any enemies of God here? The promise of the text encourages me to bid you defiance: the seed of the woman, the ever-blessed Jesus, shall bruise the serpent's head. What signifies all your malice? You are only raging waves of the sea, foaming out your own shame. For you, without repentance, is reserved the blackness of darkness for ever. The Lord Jesus sits in heaven, ruling over all, and causing all things to work for his children's good: he laughs you to scorn: he hath you in the utmost derision, and therefore so will I. Who are you that persecute the children of the ever blessed God? Though a poor stripling, the Lord Jesus, the seed of the woman, will enable me to bruise your heads.

My brethren in Christ, I think I do not speak thus in my own strength, but in the strength of my Redeemer. I know in whom I have believed; I am persuaded he will keep that safe, which I have committed unto him. He is faithful who hath promised, that the seed of the woman shall bruise the serpent's head. May we all experience a daily completion of this promise, both in the church and in our hearts, till we come to the church of the first-born, the spirits of just men made perfect, in the presence and actual fruition of the great God our heavenly Father!

To whom, with the Son, and the Holy Ghost, be ascribed all honor, power, might, majesty, and dominion, now and for evermore. Amen.

Source: From the Book, "Select Sermons of George Whitefield"

A Penitent Heart, The Best Gift

by George Whitefield

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

When we consider how heinous and aggravating our offenses are, in the sight of a just and holy God, that they bring down his wrath upon our heads, and occasion us to live under his indignation; how ought we thereby to be deterred from evil, or at least engaged to study to repent thereof, and not commit the same again; but man is so thoughtless of an eternal state, and has so little consideration of the welfare of his immortal soul, that he can sin without any thought that he must give an account of his actions at the day of judgment; or if he, at times, has any reflections on his behavior, they do not drive him to true repentance: he may, for a short time, refrain from falling into some gross sins which he had lately committed; but then, when the temptation comes again with power, he is carried away with the lust; and thus he goes on promising and resolving, and in breaking both his resolutions and his promises, as fast almost as he has made them. This is highly offensive to God, it is mocking of him. My brethren, when grace is given us to repent truly, we shall turn wholly unto God; and let me beseech you to repent of your sins, for the time is hastening when you will have neither time nor call to repent; there is none in the grave, whither we are going; but do not be afraid, for God often receives the greatest sinner to mercy through the merits of Christ Jesus; this magnifies the riches of his free grace; and should be an encouragement for you, who are great and notorious sinners, to repent, for he shall have mercy upon you, if you through Christ return unto him.

St. Paul was an eminent instance of this; he speaks of himself as "the chief of sinners," and he declareth how God showed mercy unto him. Christ loves to show mercy unto sinners, and if you repent, he will have mercy upon you. But as no word is more mistaken than that of repentance, I shall

I. Show you what the nature of repentance is.
II. Consider the several parts and causes of repentance.

III. I shall give you some reasons, why repentance is necessary to salvation. And
IV. Exhort all of you, high and low, rich and poor, one with another, to endeavor after repentance.

I. Repentance, my brethren, in the first place, as to its nature, is the carnal and corrupt disposition of men being changed into a renewed and sanctified disposition. A man that has truly repented, is truly regenerated: it is a different word for one and the same thing; the motley mixture of the beast and devil is gone; there is, as it were, a new creation wrought in your hearts. If your repentance is true, you are renewed throughout, both in soul and body; your understandings are enlightened with the knowledge of God, and of the Lord Jesus Christ; and your wills, which were stubborn, obstinate, and hated all good, are obedient and comformable to the will of God. Indeed, our deists tell us, that man now has a free will to do good, to love God, and to repent when he will; but indeed, there is no free will an any of you, but to sin; nay, your free-will leads you so far, that you would, if possible, pull God from is throne. This may, perhaps, offend the Pharisees; but (it is the truth in Christ which I speak, I lie not) every man by his own natural will hates God; but when he is turned unto the Lord, by evangelical repentance, then his will is changed; then your consciences, nor hardened and benumbed, shall be quickened and awakened; then your had hearts shall be melted, and your unruly affections shall be crucified. Thus, by that repentance, the whole soul will be changed, you will have new inclinations, new desires, and new habits.

You may see how vile we are by nature, that it requires so great a change to be made upon us, to recover us from this state of sin, and therefore the consideration of our dreadful state should make us earnest with God to change our condition, and that change, true repentance implies; therefore, my brethren, consider how hateful your ways are to God, while you continue in sin; how abominable you are unto him, while you run into evil: you cannot be said to be Christians while you are hating Christ, and his people; true repentance will entirely change you, the bias of your souls will be changed, then you will delight in God, in Christ, in his law, and in his people; you will then believe that there is such a thing as inward feeling, though now you may esteem it madness and enthusiasm; you will not then be ashamed of becoming fools for Christ's sake; you will not regard being scoffed at; it is not then their pointing after you and crying, "Here comes another troop of his followers," will dismay you; no, your soul will abhor such proceedings, the ways of Christ and his people will be your whole delight.

It is the nature of such repentance to make a change, and the greatest change as can be made here in the soul. Thus you see what repentance implies in its own nature; it denotes an abhorrence of all evil, and a forsaking of it. I shall now proceed

SECONDLY, To show you the parts of it, and the causes concurring thereto.

The parts are, sorrow, hatred, and an entire forsaking of sin.

Our sorrow and grief for sin, must not spring merely from a fear of wrath; for if we have no other ground but that, it proceeds from self-love, and not from any love to God; and if love to God is not the chief motive of your repentance, your repentance is in vain, and not to be esteemed true.

Many, in our days, think their crying, God forgive me! or, Lord have mercy upon me! or, I am sorry for it! Is repentance, and that God will esteem it as such; but, indeed, they are mistaken; it is not the drawing near to God with our lips, while our hearts are far from him, which he regards. Repentance does not come by fits and starts; no, it is one continued act of our lives; for as we daily commit sin, so we need a daily repentance before God, to obtain forgiveness for those sins we commit.

It is not your confessing yourselves to be sinners, it is not knowing your condition to be sad and deplorable, so long as you continue in your sins; your care and endeavors should be, to get the heart thoroughly affected therewith, that you may feel yourselves to be lost and undone creatures, for Christ came to save such as are lost; and if you are enabled to groan under the weight and burden of your sins, then Christ will ease you and give you rest.

And till you are thus sensible of your misery and lost condition, you are a servant to sin and to your lusts, under the bondage and command of Satan, doing his drudgery: thou are under the curse of God, and liable to his judgment. Consider how dreadful thy state will be at death, and after the day of judgment, when thou wilt be exposed to such miseries which the ear hath not heard, neither can the heart conceive, and that to all eternity, if you die impenitent.

But I hope better things of you, my brethren, though I thus speak, and things which accompany salvation; go to God in prayer, and be earnest with him, that by his Spirit he would convince you of your miserable condition by nature, and make you truly sensible thereof. O be humbled, be humbled, I beseech you, for your sins. Having spent so many years in sinning, what canst thou do less, than be concerned to spend some hours in mourning and sorrowing for the same, and be humbled before God.

Look back into your lives, call to mind thy sins, as many as possible thou canst, the sins of thy youth, as well as of thy riper years; see how you have departed from a gracious Father, and wandered in the way of wickedness, in which you have lost yourselves, the favor of God, the comforts of his Spirit, and the peace of your own consciences; then go and beg pardon of the Lord, through the blood of the Lamb, for the evil thou hast committed, and for the good thou hast omitted. Consider, likewise, the heinousness of thy sins; see what very aggravating circumstances thy sins are attended with, how you have abused the patience of God, which should have led you to repentance; and when thou findest thy heart hard, beg of God to soften it, cry mightily unto him, and he will take away thy stony heart, and give thee a heart of flesh.

Resolve to leave all thy sinful lusts and pleasures; renounce, forsake, and abhor thy old sinful course of life, and serve God in holiness and righteousness all the remaining part of life. If you lament and bewail past sins, and do not forsake them, your repentance is in vain, you are mocking of God, and deceiving your own soul; you must put off the old man with his deeds, before you can put on the new man, Christ Jesus.

You, therefore, who have been swearers and cursers, you, who have been harlots and drunkards, you, who have been thieves and robbers, you, who have hitherto followed the sinful pleasures and diversions of life, let me beseech you, by the mercies of God in Christ Jesus, that you would no longer continue therein, but that you would forsake your evil ways, and turn unto the Lord, for he waiteth to be gracious unto you, he is ready, he is willing to pardon you of all your sins; but do not expect Christ to pardon you of sin, when you run into it, and will not abstain from complying with the temptations; but if you will be persuaded to abstain from evil and choose the good, to return unto the Lord, and repent of your wickedness, he hath promised he will abundantly pardon you, he will heal your back-slidings, and will love you freely. Resolve now this day to have done with your sins for ever; let your old ways and you be separated; you must resolve against it, for there can be no true repentance without a resolution to forsake it. Resolve for Christ, resolve against the devil and his works, and go on fighting the Lord's battles against the devil and his emissaries; attack him in the strongest holds he has, fight him as men, as Christians, and you will soon find him to be a coward; resist him and he will fly from you. Resolve, through grace, to do this, and your repentance is half done; but then take care that you do not ground your resolutions on your own strength, but in the strength of the Lord Jesus Christ; he is the way, he is the truth, and he is the life; without his assistance you can do nothing, but through his grace strengthening thee, thou wilt be enabled to do all things; and the more ready Christ will be to help thee; and what can all the men of the world do to thee when Christ is for thee? Thou wilt not regard what they say against thee, for you will have the testimony of a good conscience.

Resolve to cast thyself at the feet of Christ in subjection to him, and throw thyself into the arms of Christ for salvation by him. Consider, my dear brethren, the many invitations he has given you to come unto him, to be saved by him; "God has laid on him the iniquity of us all." O let me prevail with you, above all things, to make choice of the Lord Jesus Christ; resign yourselves unto him, take him, O take him, upon his own terms, and whosoever thou art, how great a sinner soever you have been, this evening, in the name of the great God, do I offer Jesus Christ unto thee; as thou valuest thy life and soul refuse him not, but stir up thyself to accept of the Lord Jesus, take him wholly as he is, for he will be applied wholly unto you, or else not at all. Jesus Christ must be your whole wisdom, Jesus Christ must be your whole righteousness, Jesus Christ must be your whole sanctification, or he will never be your eternal redemption.

What though you have been ever so wicked and profligate, yet, if you will not abandon your sins, and turn unto the Lord Jesus Christ, thou shalt have him given to thee, and all thy sins shall be freely forgiven. O why will you neglect the great work of your repentance? Do not defer the doing of it one day longer, but today, even now, take that Christ who is freely offered to you.

Now as to the causes hereof, the first cause is God; he is the author, "we are born of God," God hath begotten us, even God, the Father of our Lord Jesus Christ; it is he that stirs us up to will and to do of his own good pleasure: and another cause is, God's free grace; it is owing to the "riches of his free grace," my brethren, that we have been prevented from going down to hell long ago; it is because the compassions of the Lord fail not, they are new every morning, and fresh every evening.

Sometimes the instruments are very unlikely: a poor despised minister, or member of Jesus Christ, may, by the power of God, be made an instrument in the hands of God, of bringing you to true evangelical repentance; and this may be done to show, that the power is not in men, but that it is entirely owing to the good pleasure of God; and if there has been any good done among many of you, by preaching the word, as I trust there has, though it was preached in a field, if God has met and owned us, and blessed his word, though preached by an enthusiastic babbler, a boy, a madman; I do rejoice, yea, and will rejoice, let foes say what they will. I shall now

THIRDLY, Show the reasons why repentance is necessary to salvation.

And this, my brethren, is plainly revealed to us in the word of God, "The soul that does not repent and turn unto the Lord, shall die in its sins, and their blood shall be required at their own heads." It is necessary, as we have sinned, we should repent; for a holy God could not, nor ever can, or will, admit any thing that is unholy into his presence: this is the beginning of grace in the soul; there must be a change in heart and life, before there can be a dwelling with a holy God. You cannot love sin and God too, you cannot love God and mammon; no unclean person can stand in the presence of God, it is contrary to the holiness of his nature; there is a contrariety between the holy nature of God, and the unholy nature of carnal and unregenerate men.

What communication can there be between a sinless God, and creatures full of sin, between a pure God and impure creatures? If you were to be admitted into heaven with your present tempers, in your impenitent condition, heaven itself would be a hell to you; the songs of angels would be as enthusiasm, and would be intolerable to you; therefore you must have these tempers changed, you must be holy, as God is: he must be your God here, and you must be his people, or you will never dwell together to all eternity. If you hate the ways of God, and cannot spend an hour in his service, how will you think to be easy, to all eternity, in singing praises to him that sits upon the throne, and to the Lamb for ever.

And this is to be the employment, my brethren, of all those who are admitted into this glorious place, where neither sin nor sinner is admitted, where no scoffer ever can come, without repentance from his evil ways, a turning unto God, and a cleaving unto him: this must be done, before any can be admitted into the glorious mansions of God, which are prepared for all that love the Lord Jesus Christ in sincerity and truth: repent ye then of all your sins. O my dear brethren, it makes my blood run cold, in thinking that any of you should not be admitted into the glorious mansions above. O that it was in my power, I would place all of you, yea, you my scoffing brethren, and the greatest enemy I have on earth, at the right hand of Jesus; but this I cannot do: however, I advise and exhort you, with all love and tenderness, to make Jesus your refuge; fly to him for relief; Jesus died to save such as you; he is full of compassion; and if you go to him, as poor, lost, undone sinners, Jesus will give you his spirit; you shall live and reign, and reign and live, you shall love and live, and live and love with this Jesus to all eternity.

I am, FORTHLY, to exhort all of you, high and low, rich and poor, one with another, to repent of all your sins, and turn unto the Lord.

And I shall speak to each of you; for you have either repented, or you have not, you are believers in Christ Jesus, or unbelievers.

And first, you who never have truly repented of your sins, and never have truly forsaken your lusts, be not offended if I speak plain to you; for it is love, love to your souls, that constrains me to speak: I shall lay before you your danger, and the misery to which you are exposed, while you remain impenitent in sin. And O that this may be a means of making you fly to Christ for pardon and forgiveness.

While thy sins are not repented of, thou art in danger of death, and if you should die, you would perish for ever. There is no hope of any who live and die in their sins, but that they will dwell with devils and damned spirits to all eternity. And how do we know we shall live much longer: we are not sure of seeing our own habitations this night in safety. What mean ye then being at ease and pleasure while your sins are not pardoned. As sure as ever the word of God is true, if you die in that condition, you are shut out of all hope and mercy for ever, and shall pass into ceaseless and endless misery.

What is all thy pleasures and diversions worth? They last but for a moment, they are of no worth, and but of short continuance. And sure it must be gross folly, eagerly to pursue those sinful lusts and pleasures, which war against the soul, which tend to harden the heart, and keep us from closing with the Lord Jesus; indeed, these are destructive o four peace here, and without repentance, will be of our peace hereafter.

O the folly and madness of this sensual world; sure if there were nothing in sin but present slavery, it would keep an ingenuous spirit from it. But to do the devils drudgery! And if we do that, we shall have his wages, which is eternal death and condemnation; O consider this, my guilty brethren, you that think it no crime to swear, whore, drink, or scoff and jeer at the people of God; consider how your voices will then be changed, and you that counted their lives madness, and their end without honor, shall howl and lament at your own madness and filly, that should bring you to so much woe and distress. Then you will lament and bemoan your own dreadful condition; but it will be of no signification: for he that is not your merciful Savior, will then become your inexorable Judge. Now he is easy to be entreated; but then, all your tears and prayers will be in vain: for God hath allotted to every man a day of grace, a time of repentance, which if he doth not improve, nut neglects and despises the means which are offered to him, he cannot be saved.

Consider, therefore, while you are going on in a course of sin and unrighteousness, I beseech you, my brethren, to think of the consequence that will attend your thus mispending your precious time; your souls are worth being concerned about: for if you can enjoy all the pleasures and diversions of life, at death you must leave them; that will put an end to all your worldly concerns. And will it not be very deplorable, to have your good things here, all your earthly, sensual, devilish pleasures, which you have been so much taken up with, all over: and the thought for how trifling a concern thou hast lost eternal welfare, will gnaw thy very soul.

Thy wealth and grandeur will stand in no stead; thou canst carry nothing of it into the other world: then the consideration of thy uncharitableness to the poor, and the ways thou didst take to obtain thy wealth, will be a very hell unto thee.

Now you enjoy the means of grace, as the preaching of his word, prayer, and sacraments; and God has sent his ministers out into the fields and highways, to invite, to woo you to come in; but they are tiresome to thee, thou hadst rather be at thy pleasures: ere long, my brethren, they will be over, and you will be no more troubled with them; but then thou wouldst give ten thousand worlds for one moment of that merciful time of grace which thou hast abused; then you will cry for a drop of that precious blood which now you trample under your feet; then you will wish for one more offer of mercy, for Christ and his free grace to be offered to you again; but your crying will be in vain: for as you would not repent here, God will not give you an opportunity to repent hereafter: if you would not in Christ's time, you shall not in your own. In what a dreadful condition will you then be? What horror and astonishment will possess your souls? Then all thy lies and oaths, thy scoffs and jeers at the people of God, all thy filthy and unclean thoughts and actions, thy mispent time in balls, plays, and assemblies, thy spending whole evenings at cards, dice, and masquerades, thy frequenting of taverns and alehouses, thy worldliness, covetousness, and thy uncharitableness, will be brought at once to thy remembrance, and at once charged upon thy guilty soul. And how can you bear the thoughts of these things? Indeed I am full of compassion towards you, to think that this should be the portion of any who now hear me. These are truths, though awful ones; my brethren, these are the truths of the gospel; and if there was not a necessity for thus speaking, I would willingly forbear: for it is no pleasing subject to me, any more than it is to you; but it is my duty to show you the dreadful consequences of continuing in sin. I am only now acting the part of a skillful surgeon, that searches a wound before he heals it: I would show you your danger first, that deliverance may be the more readily accepted by you.

Consider, that however you may be for putting the evil day away from you, and are now striving to hide your sins, at the day of judgment there shall be a full discovery of all; hidden things on that day shall be brought to light; and after all thy sins have been revealed to the whole world, then you must depart into everlasting fire in hell, which will not be quenched night and day; it will be without intermission, without end. O then, what stupidity and senselessness hath possessed your hearts, that you are not frighted from your sins. The fear of Nebuchadnezzar's fiery furnace, made men do any thing to avoid it; and shall not an everlasting fire make men, make you, do any thing to avoid it?

O that this would awaken and cause you to humble yourselves for your sins, and to beg pardon for them, that you might find mercy in the Lord.

Do not go away, let not the devil hurry you away before the sermon is over; but stay, and you shall have a Jesus offered to you, who has made full satisfaction for all your sins.

Let me beseech you to cast away your transgressions, to strive against sin, to watch against it, and to beg power and strength from Christ, to keep down the power of those lusts that hurry you on in your sinful ways.

But if you will not do any of these things, if you are resolved to sin on, you must expect eternal death to be the consequence; you must expect to be seized with horror and trembling, with horror and amazement, to hear the dreadful sentence of condemnation pronounced against you: and then you will run and call upon the mountains to fall on you, to hide you from the Lord, and from the fierce anger of his wrath.

Had you now a heart to turn from your sins unto the living God, by true and unfeigned repentance, and to pray unto him for mercy, in and through the merits of Jesus Christ, there were hope; but at the day of judgment, thy prayers and tears will be of no signification; they will be of no service to thee, the Judge will not be entreated by thee: as you would not hearken to him when he called unto thee, but despised both him and his ministers, and would not leave your iniquities; therefore, on that day he will not be entreated, notwithstanding all thy cries and tears; for God himself hath said, "Because I have called, and you refused; I have stretched out my hand, and no man regarded, but ye have set at nought all my counsel, and would have one of my reproof; I will also laugh at your calamity, and mock when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you, then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me."

Now you may call this enthusiasm and madness; but at that great day, if you repent not of your sins here, you will find, by woeful experience, that your own ways were madness indeed; but God forbid it should be left undone till then: seek after the Lord while he is to be found; call upon him while he is near, and you shall find mercy: repent this hour, and Christ will joyfully receive you.

What say you? Must I go to my Master, and tell him you will not come unto him, and will have none of his counsels? No; do not send me on so unhappy an errand: I cannot, I will not tell him any such thing. Shall not I rather tell him, you are willing to repent and to be converted, to become new men, and take up a new course of life: this is the only wise resolution you can make. Let me tell my Master, that you will come unto, and will wait upon him: for if you do not, it will be your ruin in time, and to eternity.

You will at death wish you had lived the life of the righteous, that you might have died his death. Be advised then; consider what is before you, Christ and the world, holiness and sin, life and death: choose now for yourselves; let your choice be made immediately, and let that choice be your dying choice.

If you would not choose to die in your sins, to die drunkards, to die adulterers, to die swearers and scoffers, &c. live not out this night in the dreadful condition you are in. Some of you, it may be, may say, You have not power, you have no strength: but have not you been wanting to yourselves in such things that were within your power? Have you not as much power to go to hear a sermon, as to go into a playhouse, or to a ball, or masquerade? You have as much power to read the Bible, as to read plays, novels, and romances; and you can associate as well with the godly, as with the wicked and profane: this is but an idle excuse, my brethren, to go on in your sins: and if you will be found in the means of grace, Christ hath promised he will give you strength. While Peter was preaching, the Holy Ghost fell on all that heard the word: how then should you be found in the way of your duty? Jesus Christ will then give thee strength; he will put his Spirit within thee; thou shalt find he will be thy wisdom, thy righteousness, thy sanctification, and thy redemption. Do but try what a gracious, a kind, and loving Master he is; he will be a help to thee in all thy burdens: and if the burden of sin is on thy soul, go to him as weary and heavy laden, and thou shalt find rest.

Do not say, that your sins are too many and too great to expect to find mercy! No, be they ever so many, or ever so great, the blood of the Lord Jesus Christ will cleanse you from all sins. God's grace, my brethren, is free, rich, and sovereign. Manassah was a great sinner, and yet he was pardoned; Zaccheus was gone far from God, and went out to see Christ, with no other view but to satisfy his curiosity; and yet Jesus met him, and brought salvation to his house. Manassah was an idolater and murderer, yet her received mercy; the other was an oppressor and extortioner, who had gotten riches by fraud and deceit, and by grinding the faces of the poor: so did Matthew too, and yet they found mercy.

Have you been blasphemers and persecutors of the saints and servants of God? So was St. Paul, yet her received mercy: Have you been common harlots, filthy and unclean persons? So was Mary Magdalene, and yet she received mercy. Hast thou been a thief? The thief upon the cross found mercy. I despair of none of you, however vile and profligate you have been; I say, I despair of none of you, especially when God has had mercy on such a wretch as I am.

Remember the poor Publican, how he found favor with God, when the proud, self-conceited Pharisee, who, puffed up with his own righteousness, was rejected. And if you will go to Jesus, as the poor Publican did, under a sense of your own unworthiness, you shall find favor as he did: there is virtue enough in the blood of Jesus, to pardon greater sinners than he has yet pardoned. Then be not discouraged, but come unto Jesus, and you will find him ready to help in all thy distresses, to lead thee into all truth, to bring thee from darkness to light, and from the power of Satan to God.

Do not let the devil deceive you, by telling you, that then all your delights and pleasures will be over: No; this is so far from depriving you of all pleasure, that it is an inlet unto unspeakable delights, peculiar to all who are truly regenerated. The new birth is the very beginning of a life of peace and comfort; and the greatest pleasantness is to be found in the ways of holiness.

Solomon, who had experience of all other pleasures, yet saith of the ways of godliness, "That all her ways are ways of pleasantness, and all her paths are paths of peace." Then sure you will not let the devil deceive you; it is all he wants, it is that he aims at, to make religion appear to be melancholy, miserable, and enthusiastic: but let him say what he will, give not ear to him, regard him not, for he always was and will be a liar.

What words, what entreaties shall I use, to make you come unto the Lord Jesus Christ? The little love I have experienced since I have been brought from sin to God, is so great, that I would not be in a natural state for ten thousand worlds; and what I have felt is but little to what I hope to feel; but that little love which I have experienced, is a sufficient buoy against all the storms and tempests of this boisterous world: and let men and devils do their worst, I rejoice in the Lord Jesus, yea, and I will rejoice.

And O if you repent and come to Jesus, I would rejoice on your accounts too; and we should rejoice together to all eternity, when once passed on the other side of the grave. O come to Jesus. The arms of Jesus Christ will embrace you; he will sash away all your sins in his blood, and will love you freely.

Come, I beseech you to come unto Jesus Christ. O that my words would pierce to the very soul! O that Jesus Christ was formed in you! O that you would turn to the Lord Jesus Christ, that he might have mercy upon you! I would speak till midnight, yea, I would speak till I could speak no more, so it might be a means to bring you to Jesus; let the Lord Jesus but enter your souls, and you shall find peace which the world can neither give nor take away. There is mercy for the greatest sinner amongst you; go unto the Lord as sinners, helpless and undone without it, and then you shall find comfort in your souls, and be admitted at last amongst those who sing praises unto the Lord to all eternity.

Now, my brethren, let me speak a word of exhortation to those of you, who are already brought to the Lord Jesus, who are born again, who do belong to God, to whom it has been given to repent of your sins, and are cleansed from their guilt; and that is, be thankful to God for his mercies towards you. O admire the grace of God, and bless his name forever! Are you made alive in Christ Jesus? Is the life of God begun in your souls, and have you the evidence thereof? Be thankful for this unspeakable mercy to you: never forget to speak of his mercy. And as your life was formerly devoted to sin, and to the pleasures of the world, let it now be spent wholly in the ways of God; and O embrace every opportunity of doing and of receiving good. Whatsoever opportunity you have, do it vigorously, do it speedily, do not defer it. If thou seest one hurrying on to destruction, use the utmost of thy endeavor to stop him in his course; show him the need he has of repentance, and that without it he is lost for ever; do not regard his despising of you; still go on to show him his danger: and if thy friends mock and despise, do not let that discourage you; hold on, hold out to the end, so you shall have a crown which is immutable, and that fadeth not away.

Let the love of Jesus to you, keep you also humble; do not be high-minded, keep close unto the Lord, observe the rules which the Lord Jesus Christ has given in his word, and let not the instructions be lost which you which you are capable of giving. O consider what reason you have to be thankful to the Lord Jesus Christ for giving you that repentance you yourselves had need of: a repentance which worketh by love. Now you find more pleasure in walking with God one hour, than in all your former carnal delights, and all the pleasures of sin. O! the joy you feel in your own souls, which all the men of the world, and all the devils in hell, though they were to combine together, could not destroy. Then fear not their wrath or malice, for through many tribulations we must enter into glory.

A few days, or weeks, or years more, and then you will be beyond their reach, you will be in the heavenly Jerusalem; their is all harmony and love, there is all joy and delight; there the weary soul is at rest.

Now we have many enemies, but at death they are all lost; they cannot follow us beyond the grave: and this is a great encouragement to us not to regard the scoffs and jeers of the men of this world.

O let the love of Jesus be in your thoughts continually. It was his dying that brought you life; it was his crucifixion that paid the satisfaction for your sins; his death, burial, and resurrection that completed the work; and he is now in heaven, interceding for you at the right hand of his Father. And can you do too much for the Lord Jesus Christ, who has done so much for you? His love to you is unfathomable. O the height, the depth, the length and breadth of this love, that brought the King of glory from his throne, to die for such rebels as we are, when we had acted so unkindly against him, and deserved nothing but eternal damnation. He came down and took our nature upon him; he was made of flesh and dwelt among us; he was put to death on our account; he paid our ransom: surely this should make us rejoice in him, and not do as too many do, and as we ourselves have too often, crucify this Jesus afresh. Let us do all we can, my dear brethren, to honor him.

Come, all of you, come, and behold him stretched out for you; see his hands and feet nailed to the cross. O come, come, my brethren, and nail your sins thereto; come, come and see his side pierced; there is a fountain open for sin, and for uncleanness: O wash, wash and be clean: come and see his head crowned with thorns, and all for you. Can you think of a panting, bleeding, dying Jesus, and not be filled with pity towards him? He underwent all this for you. Come unto him by faith; lay hold on him: there is mercy for every soul of you that will come unto him. Then do not delay; fly unto the arms of this Jesus, and you shall be made clean in his blood.

O what shall I say unto you to make you come to Jesus: I have showed you the dreadful consequence of not repenting of your sins: and if after all I have said, you are resolved to persist, your blood will be required at your own heads; but I hope better things of you, and things that accompany salvation. Let me beg of you to pray in good earnest for the grace of repentance. I may never see your faces again; but at the day of judgment I will meet you: there you will either bless God that ever you were moved to repentance; or else this sermon, though in a field, will be as a swift witness against you. Repent, repent therefore, my dear brethren, as John the Baptist, and as our blessed Redeemer himself earnestly exhorted, and turn from your evil ways, and the Lord will have mercy on you.

Show them, O Father, wherein they have offended thee; make them to see their own vileness, and that they are lost and undone without true repentance; and O give them that repentance, we beseech of thee, that they may turn from sin unto thee the living and true God. These things, and whatever else thou seest needful for us, we entreat that thou wouldst bestow upon us, on account of what the dear Jesus Christ has done and suffered; to whom, with Thyself, and holy Spirit, three persons, and one God, be ascribed, as is most due, all power, glory, might, majesty, and dominion, now, henceforth, and for evermore. Amen.

Source: From the Book, "Select Sermons of George Whitefield"

Marks of having Received the Holy Ghost

by George Whitefield

Acts 19:2, "Have ye received the Holy Ghost since ye believed?"

Two different significations have been given of these words. Some have supposed, that the question here put, is, Whether these disciples, whom St. Paul found at Ephesus, had received the Holy Ghost by imposition of hands at confirmation? Others think, these disciples had been already baptized into John's baptism; which not being attended with an immediate effusion of the Holy Spirit, the Apostle here asks them, Whether they had received the Holy Ghost by being baptized into Jesus Christ? And upon their answering in the negative, he first baptized, and then confirmed them in the name of the Lord Jesus.

Which of these interpretations is the most true, is neither easy nor very necessary to determine. However, as the words contain a most important inquiry, without any reference to the context, I shall from them,

FIRST, Show who the Holy Ghost here spoken of, is; and that we must all receive him, before we can be stiled true believers.

SECONDLY, I shall lay down some scripture marks whereby we may know, whether we have thus received the Holy Ghost or not. And

THIRDLY, By way of conclusion, address myself to several distinct classes of professors, concerning the doctrine that shall have been delivered.

FIRST, I am to show who the Holy Ghost spoken of in the text, is; and that we must all receive him before we can be stiled true believers.

By the Holy Ghost is plainly signified the Holy Spirit, the third Person in the ever-blessed Trinity, consubstantial and co-eternal with the Father and the Son, proceeding from, yet equal to them both. He is emphatically called Holy, because infinitely holy in himself, and the author and finisher of all holiness in us.

This blessed Spirit, who once moved on the face of the great deep; who over-shadowed the blessed Virgin before that holy child was born of her; who descended in a bodily shape, like a dove, on our blessed Lord, when he came up out of the water at his baptism; and afterwards came down in fiery tongues on the heads of all his Apostles at the day of Pentecost: this is the Holy Ghost, who must move on the faces of our souls; this power of the Most High, must come upon us, and we must be baptized with his baptism and refining fire, before we can be stiled true members of Christ'' mystical body.

Thus says the Apostle Paul, "Know ye not that Jesus Christ is in you, (that is, by his Spirit) unless you are reprobates?" And, "If any man hath not the Spirit of Christ, he is none of his," And again, says St. John, "We know that we are his, by the Spirit that he hath given us."

It is not, indeed, necessary that we should have the Spirit now given in that miraculous manner, in which he was at first given to our Lord's Apostles, by signs and wonders, but it is absolutely necessary, that we should receive the Holy Ghost in his sanctifying graces, as really as they did: and so will it continue to be till the end of the world.

For this stands the case between God and man: God at first made man upright, or as the sacred Penman expresses it, "In the image of God made he man;" that is, his soul was the very copy, the transcript of the divine nature. He, who before, by his almighty fiat, spoke the world into being, breathed into man the breath of spiritual life, and his soul was adorned with a resemblance of the perfections of Deity. This was the finishing stroke of the creation: the perfection both of the moral and material world. And so near did man resemble his divine Original, that God could not but rejoice and take pleasure in his own likeness: And therefore we read, that when God had finished the inanimate and brutish part of the creation, he looked upon it, and beheld it was good; but when that lovely, God-like creature man was made, behold it was very good.

Happy, unspeakably happy must man needs be, when thus a partaker of the divine nature. And thus might he have still continued, had he continued holy. But God placed him in a state of probation, with a free grant to eat of every tree in the garden of Eden, except the tree of knowledge of good and evil: the day he should eat thereof, he was surely to die; that is, not only to be subject to temporal, but spiritual death; and consequently, to lose that divine image, that spiritual life God had not long since breathed into him, and which was as much his happiness as his glory.

These, one would imagine, were easy conditions for a finite creature's happiness to depend on. But man, unhappy man, being seduced by the devil, and desiring, like him, to be equal with his Maker, did eat of the forbidden fruit; and thereby became liable to that curse, which the eternal God, who cannot lie, had denounced against his disobedience.

Accordingly we read, that soon after Adam had fallen, he complained that he was naked; naked, not only as to his body, but naked and destitute of those divine graces which, before decked and beautified his soul. The unhappy mutiny, and disorder which the visible creation fell into, the briars and thorns which not sprung up and overspread the earth, were but poor emblems, lifeless representations of that confusion and rebellion, and those divers lusts and passions which sprung up in, and quite overwhelmed the soul of man immediately after the fall. Alas! he was now no longer the image of the invisible God; but as he had imitated the devil's sin, he became as it were a partaker of the devil's nature, and from an union with, sunk into a state of direct enmity against God.

Now in this dreadful disordered condition, are all of us brought into the world: for as the root is, such must the branches be. Accordingly we are told, "That Adam beget a son in his own likeness;" or, with the same corrupt nature which he himself had, after he had eaten the forbidden fruit. And experience as well as scripture proves, that we also are altogether born in sin and corruption; and therefore incapable, whilst in such a state, to hole communion with God. For as light cannot have communion with darkness, so God can have no communion with such polluted sons of Belial.

Here then appears the end and design why Christ was manifest in the flesh; to put an end to these disorders, and to restore us to that primitive dignity in which we were at first created. Accordingly he shed his precious blood to satisfy his Father's justice for our sins; and thereby also he procured for us the Holy Ghost, who should once more re-instamp the divine image upon our hearts, and make us capable of living with and enjoying the blessed God.

This was the great end of our Lord's coming into the world; nay, this is the only end why the world itself is now kept in being. For as soon as a sufficient number are sanctified out of it, the heavens shall be wrapped up like a scroll, the elements shall melt with fervent heat, the earth, and all that therein is, shall be burnt up.

This sanctification of the Spirit, is that new birth mentioned by our blessed Lord to Nicodemus, "without which we cannot see the kingdom of God." This is what St. Paul calls being "renewed in the spirit of our minds;" and it is the spring of that holiness, without which no man shall see the Lord.

Thus then, it is undeniably certain, we must receive the Holy Ghost ere we can be stiled true members of Christ's mystical body. I come in the

SECOND place to lay down some scriptural marks, whereby we may easily judge, whether we have thus received the Holy Ghost or not. And the

FIRST I shall mention, is, our having received a spirit of prayer and supplication; for that always accompanies the spirit of grace. No sooner was Paul converted, but "behold he prayeth." And this was urged as an argument, to convince Ananias that he was converted. And God's elect are also said to "cry to him day and night."

And since one great work of the Holy Spirit is to convince us of sin, and to set us upon seeking pardon and renewing grace, through the all-sufficient merits of a crucified Redeemer, whosoever has felt the power of the world to come, awakening him from his spiritual lethargy, cannot but be always crying out, "Lord, what wouldst thou have me to do?" Or, in the language of the importunate blind Bartimeus, "Jesus, thou Son of David, have mercy upon me."

The blessed Jesus, as he received the Holy Ghost without measure, so he evidenced it by nothing more, than his frequent addresses at the throne of grace. Accordingly we read, that he was often alone on the mountain praying; that he rose a great while before day to pray: nay, that he spent whole nights in prayer. And whosoever is made partaker of the same Spirit which the holy Jesus, will be of the same mind, and delight in nothing so much, as to "draw nigh unto God," and lift up holy hands and hearts in frequent and devout prayer.

It must be confessed, indeed, that this spirit of supplication is often as it were sensibly lost, and decays, for some time, even in those who have actually received the Holy Ghost. Through spiritual dryness and barrenness of soul, they find in themselves a listlessness and backwardness to this duty of prayer; but then they esteem it as their cross, and still persevere in seeking Jesus, though it be sorrowing: and their hearts, notwithstanding, are fixed upon God, though they cannot exert their affections so strongly as usual, on account of that spiritual deadness, which God, for wise reasons, has suffered to benumb their souls.

But as for the formal believer, it is not so with him: no; he either prays not at all, or if he does enter into his closet, it is with reluctance, out of custom, or to satisfy the checks of his conscience. Whereas, the true believer can no more live without prayer, than without food day by day. And he finds his soul as really and perceptibly fed by the one, as his body is nourished and supported by the other. A

SECOND scripture mark of our having received the Holy Ghost, is, Not committing sin.

"Whosoever is born of God, (says St. John) sinneth not, neither can he sin, because his seed remaineth in him." Neither can he sin. This expression does not imply the impossibility of a Christian's sinning: for we are told, that "in many things we offend all:" It only means thus much: that a man who is really born again of God, doth not willfully commit sin, much less live in the habitual practice of it. For how shall he that is dead to sin, as every converted person is, live any longer therein?

It is true, a man that is born again of God, may, through surprise, or the violence of a temptation, fall into an act of sin: witness the adultery of David, and Peter's denial of his Master. But then, like them, he quickly rises again, goes out from the world, and weeps bitterly; washes the guilt of sin away by the tears of sincere repentance, joined with faith in the blood of Jesus Christ; takes double heed to his ways for the future, and perfects holiness in the fear of God.

The meaning of this expression of the Apostle, that "a man who is born of God, cannot commit sin," has been fitly illustrated, by the example of a covetous worldling, to the general bent of whose inclinations, liberality and profuseness are directly opposite: but if, upon some unexpected, sudden occasion, he does play the prodigal, he immediately repents him of his fault, and returns with double care to his niggardliness again. And so is every one that is born again: to commit sin, is as contrary to the habitual frame and tendency of his mind, as generosity is to the inclinations of a miser; but if at any time, he is drawn into sin, he immediately, with double zeal, returns to his duty, and brings forth fruits meet for repentance. Whereas, the unconverted sinner is quite dead in trespasses and sins: or if he does abstain from gross acts of it, through worldly selfish motives, yet, there is some right eye he will not pluck out; some right-hand which he will not cut off; some specious Agag that he will not sacrifice for God; and thereby he is convinced that he is but a mere Saul: and consequently, whatever pretensions he may make to the contrary, he has not yet received the Holy Ghost. A

THIRD mark whereby we may know, whether or not we have received the Holy Ghost, is, Our conquest over the world.

"For whosoever is born of God, (says the Apostle) overcometh the world." By the world, we are to understand, as St. John expressed it, "all that is in the world, the lust of the eye, the lust of the flesh, and the pride of life:" And by overcoming of it, is meant, our renouncing these, so as not to follow or be led by them: for whosoever is born from above, has his affections set on things above: he feels a divine attraction in his soul, which forcibly draws his mind heavenwards; and as the hart panteth after the water-brooks, so doth it make his soul so long after the enjoyment of his God.

Not that he is so taken up with the affairs of another life, as to neglect the business of this: No; a truly spiritual man dares not stand any day idle; but then he takes care, though he laboreth for the meat which perisheth, first to secure that which endureth to everlasting life. Or, if God has exalted him above his brethren, yet, like Moses, Joseph, and Daniel, he, notwithstanding, looks upon himself as a stranger and pilgrim upon earth: having received a principle of new life, he walks by faith and not by sight; and his hopes being full of immortality, he can look on all things here below as vanity and vexation of spirit: In short, though he is in, yet he is not of the world; and as he was made for the enjoyment of God, so nothing but God can satisfy his soul.

The ever-blessed Jesus was a perfect instance of overcoming the world. For though he went about continually doing good, and always lived as in a press and throng; yet, wherever he was, his conversation tended heavenwards. In like manner, he that is joined to the Lord in one spirit, will so order his thoughts, words, and actions, that he will evidence to all, that his conversation is in heaven.

On the contrary, an unconverted man being of the earth, is earthy; and having no spiritual eye to discern spiritual things, he is always seeking for happiness in this life, where it never was, will, or can be found. Being not born again from above, he is bowed down by a spirit of natural infirmity: the serpent's curse becomes his choice, and he eats of the dust of the earth all the days of his life. A

FOURTH scripture mark of our having received the Holy Ghost, is, Our loving one another.

"We know (says St. John) we are passed from death unto life, because we love the brethren." "And by this (says Christ himself) shall all men know that ye are my disciples, if ye have love one towards another." Love is the fulfilling of the gospel, as well as of the law: for "God is love; and whosoever dwelleth in love, dwelleth in God."

But by this love we are not to understand a softness and tenderness of mere nature, or a love founded on worldly motives (for this a natural man may have); but a love of our brethren, proceeding from love towards God: loving all men in general, because to their relation to God; and loving good men in particular, for the grace we see in them, and because they love our Lord Jesus in sincerity.

This is Christian charity, and that new commandment which Chris gave to his disciples. NEW, not in its object, but in the motive and example whereon it is founded, even Jesus Christ. This is that love which the primitive Christians were so renowned for, that it became a proverb, SEE HOW THESE CHRISTIANS LOVE ONE ANOTHER. And without this love, though we should give all our goods to feed the poor, and our bodies to be burnt, it would profit us nothing.

Further, this love is not confined to any particular set of men, but is impartial and catholic: A love that embraces God's image wherever it beholds it, and that delights in nothing so much as to see Christ's kingdom come.

This is the love wherewith Jesus Christ loved mankind: He loved all, even the worst of men, as appears by his weeping over the obstinately perverse; but wherever he saw the least appearance of the divine likeness, that soul he loved in particular. Thus we read, that when he heard the young man say, "All these things have I kept from my youth," that so far he loved him. And when he saw any noble instance of faith, though in a Centurion and a Syrophonecian, aliens to the commonwealth of Israel, how is he said to marvel at, to rejoice in, speak of, and commend it? So every spiritual disciple of Jesus Christ will cordially embrace all who worship God in spirit and in truth, however they may differ as to the appendages of religion, and in things not essentially necessary to salvation.

I confess, indeed, that the heart of a natural man is not thus enlarged all at once; and a person may really have received the Holy Ghost, (as Peter, no doubt, had when he was unwilling to go to Cornelius) though he be not arrived to this: but then, where a person is truly in Christ, all narrowness of spirit decreases in him daily; the partition wall of bigotry and party zeal is broken down more and more; and the nearer he comes to heaven, the more his heart is enlarged with that love, which there will make no difference between any people, nation, or language, but we shall all, with one heart, and one voice, sing praises to him that sitteth upon the throne for ever. But I hasten to a

FIFTH scripture mark, Loving our enemies.

"I say unto you, (says Jesus Christ) Love your enemies, bless them that curse you, do good to those that hate you, ad pray for them that despitefully use you and persecute you." And this duty of loving your enemies is so necessary, that without it, our righteousness does not exceed the righteousness of the Scribes and Pharisees, or even of Publicans and sinners: "For if you do good to them only, who do good to you, what do you more than others?" What do you extraordinary? "Do not even the Publicans the same?" And these precepts our Lord confirmed by his own example; when he wept over the bloody city; when he suffered himself to be led as a sheep to the slaughter; when he made that mile reply to the traitor Judas, "Judas, betrayest thou the Son of man with a kiss?" and more especially, when in the agonies and pangs of death, he prayed for his very murderers, "Father, forgive them, for they know not what they do."

This is a difficult duty to the natural man; but whosoever is made partaker of the promise of the Spirit, will find it practicable and easy: for if we are born again of God, we must be like him, and consequently delight to be perfect in this duty of doing good to our worst enemies in the same manner, though not in the same degree as he is perfect: He sends his rain on the evil and the good; causeth his sun to shine on the just and unjust; and more especially commended his love towards us, that whilst we were his enemies, he sent forth his Son, born of a woman, made under the law, that he might become a curse for us.

Many other marks are scattered up and down the scriptures, whereby we may know whether or not we have received the Holy Ghost: such as, "to be carnally minded, is death, but to be spiritually minded is life and peace." "Now the fruits of the Spirit are joy, peace, long-suffering, meekness," with a multitude of texts to the same purpose. But as most, if not all of them, are comprehended in the duties already laid down, I dare affirm, whosoever upon an impartial examination, can find the aforesaid marks on his soul, may be as certain, as though an angel was to tell him, that his pardon is sealed in heaven.

As for my own part, I had rather see these divine graces, and this heavenly temper stamped upon my soul, than to hear an angel from heaven saying unto me, Son, be of good cheer, thy sins are forgiven thee.

These are infallible witnesses; these are Emmanuel, God with and in us; these make up that white stone, which none knoweth, saving he who hath receiveth it; these are the earnests of the heavenly inheritance in our hearts: In short, these are glory begun, and are that good thing, that better part, and which if you continue to stir up this gift of God, neither men nor devils shall ever be able to take from us.

I proceed, as was proposed, in the THIRD place, to make an application of the doctrine delivered, to several distinct classes of professors. And

FIRST, I shall address myself to those who are dead in trespasses and sins. And, O how could I weep over you, as our Lord wept over Jerusalem? For, alas! how distant must you be from God? What a prodigious work have you to finish, who, instead of praying day and night, seldom or never pray at all? And, instead of being born again of God, so as not to commit sin, are so deeply sunk into the nature of devils, as to make a mock at it? Or, instead of overcoming the world, so as not to follow or be led by it, are continually making provision for the flesh, to fulfill the lusts thereof. And, instead of being endued with the god-like disposition of loving all men, even your enemies, have your hearts full of hatred, malice, and revenge, and deride those who are the sincere followers of the lowly Jesus. But think you, O sinners, that God will admit such polluted wretches into his sight? Or should he admit you, do you imagine you could take any pleasure in him? No; heaven itself would be no heaven to you; the devilish dispositions which are in your hearts, would render all the spiritual enjoyments of those blessed mansions, ineffectual to make you happy. To qualify you to be blissful partakers of that heavenly inheritance with the saints in light, there is a meetness required: to attain which, ought to be the chief business of your lives.

It is true, you, as well as the righteous, in one sense, shall see God; (for we must all appear before the judgment-seat of Christ) but you must see him once, never to see him more. For as you carry about in you the devil's image, with devils you must dwell: being of the same nature, you must share the same doom. "Repent, therefore, and be converted, that your sins may be blotted out." See that you receive the Holy Ghost, before you go hence: for otherwise, how can you escape the damnation of hell?

SECONDLY, Let me apply myself to those who deceive themselves with false hopes of salvation. Some, through the influence of a good education, or other providential restraints, have not run into the same excess of riot with other men, and they think they have no need to receive the Holy Ghost, but flatter themselves that they are really born again.

But do you show it by bringing forth the fruits of the Spirit? Do you pray without ceasing? Do you not commit sin? Have you overcome the world? And do you love your enemies, and all mankind, in the same manner, as Jesus Christ loved them?

If these things, brethren, be in you and abound, then may you have confidence towards God; but if not, although you may be civilized, yet you are not converted: no, you are yet in your sins. The nature of the old Adam still reigneth in your souls; and unless the nature of the second Adam be grafted in its room, you can never see God.

Think not, therefore, to dress yourselves up in the ornaments of a good nature, and civil education, and say with Agag, "surely the bitterness of death is past;" For God's justice, notwithstanding that, like Samuel, shall hew you to pieces. However you may be highly esteemed in the sight of men, yet, in the sight of God, you are but like the apples of Sodom, dunghills covered over with snow, mere whited sepulchers, appearing a little beautiful without, but inwardly full of corruption and of all uncleanness: and consequently will be dismissed at the last day with a "Verily, I know you not."

But the word of God is profitable for comfort as well as correction.

THIRDLY, Therefore I address myself to those who are under the drawings of the Father, and are exercised with the Spirit of bondage, and not finding the marks before mentioned, are crying out, Who shall deliver us from the body of this death?

But fear not, little flock; for notwithstanding your present infant state of grace, it shall be your father's good pleasure to give you the kingdom. The grace of God, through Jesus Christ, shall deliver you, and give you what you thirst after: He hath promised, he will also do it. Ye shall receive the spirit of adoption, that promise of the Father, if you faint not: only persevere in seeking it; and determine not to be at rest in you soul, till you know and feel that you are thus born again from above, and God's Spirit witnesseth with your spirits that you are the children of God.

FOURTHLY and LASTLY, I address myself to those who have received the Holy Ghost in all his sanctifying graces, and are almost ripe for glory.

Hail, happy saints! For your heaven is begun on earth: you have already received the first fruits of the Spirit, and are patiently waiting till that blessed change come, when your harvest shall be complete. I see and admire you, though, alas! at so great a distance from you: your life, I know, is hid with Christ in God. You have comforts, you have meat to eat, which a sinful, carnal, ridiculing world knows nothing of. Christ's yoke is not become easy to you, and his burden light. You have passed through the pangs of the new birth, and now rejoice that Christ Jesus is spiritually formed in your hearts. You know what it is to dwell in Christ, and Christ in you. Like Jacob's ladder, although your bodies are on earth, yet your souls and hearts are in heaven: and by your faith and constant recollection, like the blessed angels, you do always behold the face of your Father which is in heaven.

I need not exhort you to press forward, for you know that in walking in the Spirit there is a great reward. Rather will I exhort you, in patience to possess your souls yet a little while, and Jesus Christ will deliver you from the burden of the flesh, and an abundant entrance shall be administered to you, into the eternal joy and uninterrupted felicity of his heavenly kingdom.

Which God of his infinite mercy grant, through Jesus Christ our Lord: To whom, with the Father, and the Holy Ghost, three Persons and one God, be ascribed all honor, power, and glory, for ever and ever.

Source: From the Book, "Select Sermons of George Whitefield"

Satan's Devices

by George Whitefield

2 Corinthians 2:11, "Lest Satan should get an advantage over us; for we are not ignorant of his devices."

The occasion of these words was as follows: In the church of Corinth there was an unhappy person, who had committed such incest, as was not so much as named among the Gentiles, in taking his father's wife; but either on account of his wealth, power, or some such reasons, like many notorious offenders now-adays, he had not been exposed to the censures of the church. St. Paul, therefore, in his first epistle, severely chides them for this neglect of discipline, and commands them, "in the name of our Lord Jesus Christ, when they were gathered together, to deliver such a one, whoever he was, to Satan, for the destruction of the flesh, that his Spirit might be saved in the day of the Lord;" that is, they should solemnly excommunicate him; which was then commonly attended with some bodily disease. The Corinthians, being obedient to the Apostle, as dear children, no sooner received this reproof, but they submitted to it, and cast the offending party out of the church. But whilst they were endeavoring to amend one fault, they unhappily ran into another; and as they formerly had been too mild and remiss, so now they behaved towards him with too much severity and resentment. The Apostle, therefore, in this chapter, reproves this, and tells them, that "sufficient to the offender's shame, was the punishment which had been inflicted of many:" that he had now suffered enough; and that, therefore, lest he should be tempted to say with Cain, "My punishment is greater than I can bear;" or to use the Apostle's own words, "Lest he should be swallowed up with overmuch sorrow;" they ought, now he had given proof of his repentance, to forgive him, to confirm their love towards him, and to restore him in the spirit of meekness; "Lest Satan, (to whose buffetings he was now given, by tempting him to despair) should get an advantage over us:" and so, by representing you as merciless and cruel, cause that holy name to be blasphemed, by which you are called; "for we are not ignorant of his devices:" we know very well how many subtle ways he has to draw aside and beguile unguarded unthinking men.

Thus then, stand the words in relation to the context; but as Satan has many devices, and as his quiver is full of other poisonous darts, besides those which he shoots at us to drive us to despair, I shall, in the following discourse,

FIRST, Briefly observe who we are to understand by Satan. And,

SECONDLY, Point out to you, what are the chief devices he generally makes use of to draw off converts from Christ, and also prescribe some remedies against them.

FIRST, Who are we to understand by Satan?

The word Satan, in its original signification, meant an adversary; and in its general acceptation, is made use of, to point out to us the chief of the devils, who, for striving to be as God, was cast down from heaven, and is now permitted, "with the rest of his spiritual wickednesses in high places, to walk up and down, seeking whom he may devour." We hear of him immediately after the creation, when in the shape of a serpent, he lay in wait to deceive our first parents. He is called Satan, in the book of Job, where we are told, that "when the sons of God came to present themselves before the Lord, Satan also came amongst them." As the scripture also speaketh in the book of Chronicles; "and Satan moved David to number the people." In the New Testament he goes under different denominations; sometimes he is called the evil One, because he is evil in himself, and tempts us to evil. Sometimes, "the Prince of the power of the air;" and, "the Spirit that now ruleth in the children of disobedience;" because he resides chiefly in the air, and through the whole world: and all that are not born of God, are said to lie in him.

He is an enemy to God and goodness; he is a hater of all truth. Why else did he slander God in paradise? Why did he tell Eve, "You shall not surely die?" And why did he promise to give all the kingdoms of the world, and the glories of them, to Jesus Christ, if he would fall down and worship him?

He is full of malice, envy, and revenge: For what other motives could induce him to molest innocent man in paradise? And why is he still so restless in his attempts to destroy us, who have done him no wrong?

He is a being of great power, as appears in his being able to act on the imagination of our blessed Lord, so as to represent to him all the kingdoms of the world, and the glories of them, in a moment of time. As also in carrying his sacred body through the air up to a pinnacle of the temple; and his driving a herd of swine so furiously into the deep. Nay, so great is his might, that, I doubt not, was God to let him use his full strength, but he could turn the earth upside down, or pull the sun from its orb.

But what he is most remarkable for is, his subtlety: for not having power given him from above, to take us by force, he is obliged to wait for opportunities to betray us, and to catch us by guile. He, therefore, made use of the serpent, which was subtle above all the beasts of the field, in order to tempt our first parents; and accordingly he is said, in the New Testament, "To lie in wait to deceive;" and, in the words of the text, the Apostle says, "We are not ignorant of his devices:" thereby implying, that we are more in danger of being seduced by his policy, than over-borne by his power.

From this short description of Satan, we may easily judge whose children they are, who love to make a lie, who speak evil of, and slander their neighbor, and whose hearts are full of pride, subtlety, malice, envy, revenge, and all uncharitableness. Surely they have Satan for their father: for the tempers of Satan they know, and the works of Satan they do. But were they to see either themselves, or Satan as he is, they could not but be terrified at their own likeness, and abhor themselves in dust and ashes.

But, the justice of God in suffering us to be tempted, is vindicated from the following considerations: That we are here in a state of disorder; That he has promised not to suffer us to be tempted above what we are able to bear; and not only so, but to him that overcometh he will give a crown of life.

The holy angels themselves, it should seem, were once put to a trial whether they would be faithful or not. The first Adam was tempted, even in paradise. And Jesus Christ, that second Adam, though he was a son, yet was carried, as our representative, by the Holy Spirit, into the wilderness, to be tempted of the devil. And there is not one single saint in paradise, amongst the goodly fellowship of the prophets, the glorious company of the apostles, the noble army of martyrs, and the spirits of just men made perfect, who, when on earth, was not assaulted by the fiery darts of that wicked one, the devil.

What then has been the common lot of all God's children, and of the angels, nay, of the eternal Son of God himself, we must not think to be exempted from: No, it is sufficient if we are made perfect through temptations, as they were. And, therefore, since we cannot but be tempted, unless we could unmake human nature, instead of repining at our condition, we should rather be inquiring, at what time of our lives Satan most violently assaults us? And what those devices are, which he commonly makes use of, in order to "get an advantage over us?"

As to the first question, what time of life? I answer, we must expect to be tempted by him, in some degree or other, all our lives long. ÷ For this life being a continual warfare, we must never expect to have rest from our spiritual adversary the devil, or to say, our combat with him is finished, Îtill, with our blessed master, we bow down our heads, and give up the ghost.

But since the time of our conversion, or first entering upon the spiritual life, is the most critical time at which he, for the most part, violently besets us, as well knowing, if he can prevent our setting out, he can lead us captive at his will; and since the wise son of Sirach particularly warns us, when we are going to serve the Lord, to prepare our souls for temptation, I shall, in answer to the other question, pass on to the

SECOND general thing proposed; and point out those devices, which Satan generally makes use of at our first conversion, in order to get an advantage over us.

But let me observe to you, that whatsoever shall be delivered in the following discourse is only designed for such as have actually entered upon the divine life; and not for carnal almost Christians, who have the form of godliness, but never yet felt the power of it in their hearts. This being premised, The

FIRST device I shall mention, which Satan makes use of, is, to drive us to despair.

When God the Father awakens a sinner by the terrors of the law, and by his Holy Spirit convinceth him of sin, in order to lead him to Christ, and show him the necessity of a Redeemer; then Satan generally strikes in, and aggravates those convictions to such a degree, as to make the sinner doubt of finding mercy thro' the Mediator.

Thus, in all his temptations of the Holy Jesus, he chiefly aimed to make him question, whether he was the Son of God? "If thou be the Son of God," do so and so. With many such desponding thoughts, no doubt, he filled the heart of the great St. Paul, when he continued three days, neither eating bread nor drinking water; and therefore he speaks by experience, when he says, in the words of the text, "We are not ignorant of his devices," that he would endeavor to drive the incestuous person to despair.

But let not any of you be influenced by him, to despair of finding mercy. For it is not the greatness or number of our crimes, but impenitence and unbelief, that will prove our ruin: No, were our sins more in number than the hairs of our head, or of a deeper die than the brightest scarlet; yet the merits of the death of Jesus Chris are infinitely greater, and faith in his blood shall make them white as snow.

Answer always, therefore, his despairing suggestions, as your Blessed Lord did, with an "It is written." Tell him, you know that your Redeemer liveth, ever to make intercession for you; that the Lord hath received from him double for all your crimes: And tho' you have sinned much, that is no reason why you should despair, but only why you should love much, having so much forgiven. A

SECOND device that Satan generally makes use of, to get an advantage over young converts, is, to tempt them to presume, or to think more highly of themselves than they ought to think.

When a person ha for some little time tasted the good word of life, and felt the powers of the world to come, he is commonly (as indeed well he may) most highly transported with that sudden change he finds in himself. But then, Satan will not be wanting, at such a time, to puff him up with a high conceit of his own attainments as if he was some great person; and will tempt him to set at nought his brethren, as though he was holier than they.

Take heed therefore, and let us beware of this device of our spiritual adversary; for as before honor is humility, so a haughty spirit generally goes before a fall; and God is obliged, when under such circumstances, to send us some humbling visitation, or permit us to fall, as he did Peter into some grievous sin, that we may learn not to be too high minded.

To check therefore all suggestions to spiritual pride, let us consider, that we did not apprehend Christ, but were apprehended of him. That we have nothing but what we have received. That the free grace of God has alone made the difference between us and others; and, was God to leave us to the deceitfulness of our own hearts but one moment, we should become weak and wicked, like other men. We should farther consider, that being proud of grace, is the most ready way to lose it. "For God resisteth the proud, and giveth more grace only to the humble." And were we endowed with the perfections of the seraphim; yet if we were proud of those perfections, they would but render us more accomplished devils. Above all, we should pray earnestly to Almighty God, that we may learn of Jesus Christ, to be lowly in heart. That his grace, through the subtlety and deceivableness of Satan, may not be our poison. But that we may always think soberly of ourselves, as we ought to think. A

THIRD device I shall mention, which Satan generally makes use of, "to get an advantage over us," is to tempt us to uneasiness, and to have hard thoughts of God, when we are dead and barren in prayer.

Though this is a term not understood by the natural man, yet, whosoever there are amongst you, who have passed through the pangs of the new birth, they know full well what I mean, when I talk of deadness and dryness in prayer. And, I doubt not, but many of you, amongst whom I am not preaching the kingdom of God, are at this very time laboring under it.

For, when persons are first awakened to the divine life, because grace is weak and nature strong, God is often pleased to vouchsafe them some extraordinary illuminations of his Holy Spirit; but when they are grown to be more perfect men in Christ, then he frequently seems to leave them to themselves; and not only so, but permits a horrible deadness and dread to overwhelm them; at which times Satan will not be wanting to vex and tempt them to impatience, to the great discomfort of their souls.

But be not afraid; for this is no more than your blessed Redeemer, that spotless Lamb of God, has undergone before you: witness his bitter agony in the garden, when his soul was exceeding sorrowful, even unto death. When he sweat great drops of blood, falling on the ground; when the sense of the Divinity was drawn from him; and Satan, in all probability, was permitted to set all his terrors in array before him.

Rejoice, therefore, my brethren, when you fall into the like circumstances; as knowing, that you are therein partakers of the sufferings of Jesus Christ. Consider, that it is necessary such inward trials should come, to wean us from the immoderate love of sensible devotion, and teach us to follow Christ, not merely for his loaves, but out of a principle of love and obedience. In patience, therefore, possess your souls, and be not terrified by Satan's suggestions. Still persevere in seeking Jesus in the use of means, though it be sorrowing; and though through barrenness of soul, you may go mourning all the day long. Consider that the spouse is with you, though behind the curtain; as he was with Mary, at the sepulcher, though she knew it not. That he was withdrawn but for a little while, to make his next visit more welcome. That though he may now seem to frown and look back on you, as he did on the Syrophonecian woman; yet if you, like her, or blind Bartimeus, cry out so much the more earnestly, "Jesus, thou Son of David, have mercy on us;" he will be made known unto you again, either in the temple, by breaking of bread, or some other way.

But amongst all the devices that Satan makes use of, "to get an advantage over us," there is none in which he is more successful, or by which he grieves the children of God worse, than a

FOURTH device I am going to mention, his troubling you with blasphemous, profane, unbelieving thoughts; and sometimes to such a degree, that they are as tormenting as the rack.

Some indeed are apt to impute all such evil thoughts to a disorder of body. But those who know any thing of the spiritual life, can inform you, with greater certainty, that for the generality, they proceed from that wicked one, the devil; who, no doubt, has power given him from above, as well now as formerly, to disorder the body, as he did Job's, that he may, with the more secrecy and success, work upon, ruffle and torment the soul.

You that have felt his fiery darts, can subscribe to the truth of this, and by fatal experience can tell, how often he has bid you, "curse God and die," and darted into your thoughts a thousand blasphemous suggestions, even in your most secret and solemn retirements; the bar looking back on which makes your very hearts to tremble.

I appeal to your own consciences; Have not some of you, when you have been lifting up holy hands in prayer, been pestered with such a crowd of the most horrid insinuations, that you have been often tempted to rise off from your knees, and been made to believe your prayers were an abomination to the Lord? Nay, when, with the rest of your Christian brethren, you have crowded round the holy table, and taken the sacred symbols of Christ's most blessed body and blood into your hands, instead of remembering the death of your Savior, have you not employed in driving out evil thoughts, as Abraham was in driving away the birds, that came to devour his sacrifice; and thereby have been terrified, lest you have eat and drank your own damnation?

But marvel not, as though some strange thing happened unto you; for this has been the common lot of all God's children. We read, even in Job's time, "That when the sons of God came to appear before their Maker, (at public worship) Satan also came amongst them," to disturb their devotions.

And think not that God is angry with you for these distracting, though ever so blasphemous thoughts: No, he knows it is not you, but Satan working in you; and therefore, notwithstanding he may be displeased with, and certainly will punish him; yet he will both pity and reward you. And though it be difficult to make persons in your circumstances to believe so; yet I doubt not but you are more acceptable to God, when performing your holy duties in the midst of such involuntary distractions, than when you are wrapped up by devotion, as it were, into the third heavens; for you are then suffering, as well as doing the will of God at the same time; and, like Nehemiah's servants at the building of the temple, are holding a trowel in one hand, and a sword in the other. Be not driven from the use of any ordinance whatever, on account of those abominable suggestions; for then you let Satan get his desired advantage over you; it being his chief design, by these thoughts, to make you fall out with the means of grace; and to tempt you to believe, you do not please God, for no other reason, than because you do not please yourselves. Rather persevere in the use of the holy communion especially, and all other means whatever; and when these temptations have wrought that resignation in you, for which they were permitted, God will visit you with fresh tokens of his love, as he met Abraham, when he returned from the slaughter of the five kings; and will send an angel from heaven, as he did to his Son, on purpose to strengthen you.

Hitherto we have only observed such devices as Satan makes use of immediately by himself; but there is a

FIFTH I shall mention, which is not the least, tempting us by our carnal friends and relatives.

This is one of the most common, as well as most artful devices he makes use of, to draw young converts from God; for when he cannot prevail over them by himself, he will try what he can do by the influence and mediation of others.

Thus he tempted Eve, that she might tempt Adam. Thus he stirred up Job's wife, to bid him "Curse God and die." And thus he made use of Peter's tongue, to persuade our blessed Lord "to spare himself," and thereby decline those sufferings, by which alone we could be preserved from suffering the vengeance of eternal fire. And thus, in these last days, he often stirs up our most powerful friends and dearest intimates, to dissuade us from going in that narrow way, which alone leadeth unto life eternal.

But our blessed Lord has furnished us with a sufficient answer to all such suggestions. "Get you behind me, my adversaries;" for otherwise they will be an offense unto you; and the only reason why they give such advice is, because they "favor not the things that be of God, but the things that be of men."

Whoever, therefore, among you are resolved to serve the Lord, prepare your souls for many such temptations as these; for it is necessary that such offenses should come, to try your sincerity, to teach us to cease from man, and to see if we will forsake all to follow Christ.

Indeed our modernisers of Christianity would persuade us, that the gospel was calculated only for about two hundred years; and that now there is no need of hating father and mother, or of being persecuted for the sake of Christ and his gospel.

But such persons err, not knowing the scriptures, and the power of godliness in their hearts; for whosoever receives the love of God in the truth of it, will find, that Christ came to send not peace, but a sword upon earth, as much now as ever. That the father-in-law shall be against the daughter-in-law, in these latter, as well as in the primitive times; and that if we will live godly in Christ Jesus, we must, as then, so now, from carnal friends and relations, suffer persecution. But the devil hath a

SIXTH device, which is as dangerous as any of the former, by not tempting us at all, or rather, by withdrawing himself for a while, in order to come upon us at an hour when we think not of it.

Thus it is said, that he left Jesus Christ only for a season; and our blessed Lord has bid us to watch and pray always, that we enter not into temptation; thereby implying, that Satan, whether we think of it or not, is always seeking how he may devour us.

If we would therefore behave like good soldiers of Jesus Christ, we must be always upon our guard, and never pretend to lay down our spiritual weapons of prayer and watching, till our warfare is accomplished by death; for if we do, our spiritual Amalek will quickly prevail against us. What if he has left us? It is only for a season; yet a little while, and, like a roaring lion, with double fury, he will break out upon us again. So great a coward as the devil is, he seldom leaves us at the first onset. As he followed our blessed Lord with one temptation after another, so will he treat his servants. And the reason why he does not renew his attacks, is sometimes, because God knows we are yet weak and unable to bear them, sometimes, because our grand adversary thinks to beset us at a more convenient season.

Watch carefully over thy heart, O Christian; and whenever thou perceivest thyself to be falling into a spiritual slumber, say to it, as Christ to his disciples, "Arise (my soul) why sleepest thou?" Awake, awake; put on strength, watch and pray, or otherwise the Philistines will be upon thee, and lead thee whither thou wouldst not. Alas! Is this life a time to lie down and slumber in? Arise, and call upon thy God; thy spiritual enemy is not dead, but lurketh in some secret place, seeking a convenient opportunity how he may betray thee. If thou ceasest to strive with him, thou ceasest to be a friend of God; thou ceasest to go in that narrow way which leadeth unto life.

Thus have I endeavored to point out to you some of those devices, that Satan generally makes use of "to get an advantage over us;" many others there are, no doubt, which he often uses.

But these, on account of my youth and want of experience, I cannot yet apprise you of; they who have been listed for many years in their master's service, and fought under his banner against our spiritual Amalek, are able to discover more of his artifices; and, being tempted in all things, like unto their brethren, can, in all things, advise and succor those that are tempted.

In the mean while, let me exhort my young fellow-soldiers, who, like myself, are but just entering the field, and for whose sake this was written, not to be discouraged at the fiery trial wherewith they must be tried, if they would be found faithful servants of Jesus Christ. You see, my dearly beloved brethren, by what has been delivered, that our way through the wilderness of this world to the heavenly Canaan, is beset with thorns, and that there are sons of Anak to be grappled with, ere you can possess the promised land. But let not these, like so many false spies, discourage you from going up to fight the Lord's battles, but say with Caleb and Joshua, "Nay, but we will go up, for we are able to conquer them." Jesus Christ, that great captain of our salvation, has in our stead, and as our representative, baffled the grand enemy of mankind, and we have nothing to do, but manfully to fight under his banner, and to go on from conquering to conquer. Our glory does not consist in being exempted from, but in enduring temptations. "Blessed is the man, (says the apostle) that endureth temptation;": and again, "Brethren, count it all joy, when you fall into divers temptations:" And in that perfect form our blessed Lord has prescribed to us, we are taught to pray, not so much to be delivered from all temptation, as "from the evil" of it. Whilst we are on this side eternity, it must needs be that temptations come; and, no doubt, "Satan has desired to have all of us, to sift us as wheat." But wherefore should we fear? For he that is for us, is by far more powerful, than all that are against us. Jesus Christ, our great High-priest, is exalted to the right hand of God, and there sitteth to make intercession for us, that our faith fail not.

Since then Christ is praying, whom should we fear? And since he has promised to make us more than conquerors, of whom should we be afraid? No, though an hose of devils are set in array against us, let us not be afraid; though there should rise up the hottest persecution against us, yet let us put our trust in God. What though Satan, and the rest of his apostate spirits, are powerful, when compared with us; yet, if put in competition with the Almighty, they are as weak as the meanest worms. God has them all reserved in chains of darkness unto the judgment of the great day. So far as he permits them, they shall go, but no farther; and where he pleases, there shall their proud malicious designs be stayed. We read in the gospel, that though a legion of them possessed one man, yet they could not destroy him; nor could they so much as enter into a swine, without first having leave given them from above. It is true, we often find they foil us, when we are assaulted by them; but let us be strong, and very courageous; for, though they bruise our heels, we shall, at length, bruise their heads. Yet a little while, and he that shall come, will come; and then we shall see all our spiritual enemies put under our feet. What f they do come out against us, like so many great Goliaths; yet, if we can go forth, as the stripling David, in the name and strength of the Lord of hosts, we may say, O Satan, where is thy power? O fallen spirits, where is your victory?

Once more therefore, and to conclude; let us be strong, and very courageous, and let us put on the whole armor of God, that we may be able to stand against the fiery darts of the wicked one. Let us renounce ourselves, and the world, and then we shall take away the armor in which he trusteth, and he will find nothing in us for his temptations to work upon. We shall then prevent his malicious designs; and being willing to suffer ourselves, shall need less sufferings to be sent us form above. Let us have our loins girt about with truth; and for an helmet, the hope of salvation; "praying always with all manner of supplication." Above all things, "Let us take the sword of the spirit, which is the word of God," and "the shield of faith," looking always to Jesus, the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is now sat down at the right hand of God.

To which happy place, may God of his infinite mercy translate us all, through our Lord Jesus Christ.

To whom, with the Father, and the Holy Ghost, three persons and one eternal God, be all honor and glory, now and for evermore. Amen.

Christians, Temples of the living God

by George Whitefield

2 Corinthians 6:16, "Ye are the Temple of the living God."

Isaiah, speaking of the glory of gospel days, said, "Men have not heard nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him." Chap. 64:4. Could a world lying in the wicked one, be really convinced of this, they would need no other motive to induce them to renounce themselves, take up their cross, and follow Jesus Christ. And had believers this truth always deeply impressed upon their souls, they could not but abstain from every evil, be continually aspiring after every good; and in a word, use all diligence to walk worthy of Him who hath called them to his kingdom and glory. If I mistake not, that is the end purposed by the apostle Paul, in the words of the text, "Ye are the temple of the living God." Words originally directed to the church of Corinth, but which equally belong to us, and to our children, and to as many as the Lord our God shall call. To give you the true meaning of, and then practically to improve them, shall be my endeavor in the following discourse.

FIRST, I shall endeavor to give you the meaning of these words, "Ye are the temple of the living God." The expression undoubtedly is metaphorical, or figurative: but under the metaphor, something real, and of infinite importance, is to be understood. And there seems to be a manifest allusion, not only to what we call temples or churches in general, but to the Jewish temple in particular. I trust, that but few, if any here, need be informed, that the preparations for this edifice were exceedingly grand, that it was modeled and built by a divine order, and when completed was separated from common uses, and dedicated to the service of the incomprehensible Jehovah, with the utmost solemnity.

It is thus that Christians are "the temple of the living God," of Father, Son, and Holy Ghost; they who once held a consultation to create, are all equally concerned in making preparations for, and effectually bringing about the redemption of man. The Father creates, the Son redeems, and the Holy Ghost sanctifies all the elect people of God. Being loved from eternity, they are effectually called in time, they are chosen out of the world, and not only by an external formal dedication at baptism, or at the Lord's supper, but by a free, voluntary, unconstrained oblation, they devote themselves, spirit, soul, and body, to the entire service of Him, who hath loved and given himself for them.

This is true and undefiled religion before God our heavenly Father: This is the real Christian's reasonable service, or, as some think the word imports, this is the service required of us in the word of God. It implies no less than a total renunciation of the world; in short, turns the Christian's whole life into one continued sacrifice of love to God; so that, "whether he eats or drinks, he does all to his glory." Not that I would hereby insinuate, that to be Christians, or to keep to the words of our text, in order to be temples of the living God, we must become hermits, or shut ourselves up in nunneries or cloysters; this be far from me! No. The religion, which this bible in my hand prescribes, is a social religion, a religion equally practicable by high and low, rich and poor, and which absolutely requires a due discharge of all relative duties, in whatsoever state of life God shall be pleased to place and continue us.

That some, in all ages of the church, have literally separated themselves from the world, and from a sincere desire to save their souls, and attain higher degrees of Christian perfection, have wholly devoted themselves to solitude and retirement, is what I make no doubt of. But then such a zeal is in no wise according to knowledge; for private Christians, as well as ministers, are said to be "the salt of the earth, and the lights of the world, and are commanded to "let their light shine before men." But how can this be done, if we shut ourselves up, and thereby entirely exclude ourselves from all manner of conversation with the world? Or supposing we could take the wings of the morning, and fly into the most distant and desolate parts of the earth, what would this avail us, unless we could agree with a wicked heart and wicked tempter not to pursue and molest us there?

So far should we be from thus getting ease and comfort, that I believe we should on the contrary soon find by our experience the truth of what a hermit himself once told me, that a tree which stands by itself, is most exposed and liable to the strongest blasts. When our Savior was to be tempted by the devil, he was led by the Spirit into the wilderness. How contrary this to their practice, who go into a wilderness to avoid temptation! Surely such are unmindful of the petition put up for us by our blessed Lord, "Father, I pray not that thou wouldst take them out of the world, but that thou wouldst keep them from the evil." This then is to be a Christian indeed; to be in the world, and yet not of it; to have our hands, according to our respective stations in life, employed on earth, and our hearts at the same time fixed on things above. Then, indeed, are we "temples of the living God," when with a humble boldness, we can say with a great and good soldier of Jesus Christ, we are the same in the parlor, as we are in the closet; and can at night throw off our cares, as we throw off our clothes; and being at peace with the world, ourselves, and God, are indifferent whether we sleep or die.

Farther, the Jewish temple was a house of prayer. "My house (says the Great God) shall be called a house of prayer:" and implies that the hearts of true believers are the seats of prayer. For this end was it built, and adorned with such furniture. Solomon, in that admirable prayer which he put up to God at the dedication of the temple, saith, "Hearken therefore unto the supplication of thy servant, and of they people Israel, which they shall make towards this place." And hence I suppose it was that Daniel, that man greatly beloved, in the time of captivity, "prayed as aforetime three times a day with his face towards the temple." And what was said of the first, our Lord applies to the second temple, "My house shall be called a house of prayer." On this account also, true believers may be stiled, "the temple of the living God." For being wholly devoted and dedicated to God, even a God in Christ, their heart becomes the seats of prayer, from whence, as to many living altars, a perpetual sacrifice of prayer and praise (like unto, tho' infinitely superior to the perpetual oblation under the Mosaic dispensation) is continually ascending, and offered up, to the Father of Mercies, the God of all Consolations. Such, and such only, who thus worship God in the temple of their hearts, can truly be said to be made priests unto God, or be stiled a royal priesthood; such, and such only, can truly be stiled, "the temple of the living God," because such only pray to him, as one expresses it, in the temple of their hearts, and consequently worship him in spirit and in truth.

Let no one say that such a devotion is impracticable, or at least only practicable by a few, and those such who have nothing to do with the common affairs of life; for this is the common duty and privilege of all true Christians. "To pray without ceasing," and "to rejoice in the Lord always," are precepts equally obligatory on all that name the name of Christ. And though it must be owned, that it is hard for persons that are immersed in the world, to serve the Lord without distraction; and though we must confess, that the lamp of devotion, even in the best of saints, sometimes burns too dimly, yet those who are the temple of the living God, find prayer to be their very element: And when those who make this objection, once come to love prayer, as some unhappy men love swearing, they will find no more difficulty in praying to, and praising God always, than these unhappy creatures do in cursing and swearing always. What hath been advanced, is far from being a state peculiar to persons wholly retired from the world.

My brethren, the love of God is all in all. When once possessed of this, as we certainly must be, if e are "the temple of the loving God," meditation, prayer, praise, and other spiritual exercises, become habitual and delightful. When once touched with this divine magnet, for ever after the soul feels a divine attraction, and continually turns to its center, God; and if diverted therefrom, by any sudden or violent temptation, yet when that obstruction is removed, like as a needle touched by a lodestone when your finger is taken away, turns to its rest, ins center, its God, its All, again.

The Jewish temple was also a place where the Great Jehovah was pleased in a more immediate manner to reside. Hence, he is said to put and record his name there, and to sit or dwell between the cherubims; and when Solomon first dedicated it, we are told, "the house was filled with a cloud, so that the priests could not stand to minister by reason of the cloud, for the glory of the Lord had filled the house." And wherefore all this amazing manifestation of the Divine Glory? Even for this, O man, to show thee how the High and Lofty One that inhabiteth eternity, would make believers hearts his living temple, and dwell and make his abode in all those that tremble at his word.

To this, the apostle more particularly alludes in the words immediately following our text; for having called the Corinthians "the temple of the living God," he adds, "as God hath said, I will dwell in them, and I will walk in them, and I will be their God, and they shall be my people." Strange and string expressions these! But strange and strong as they are, must be experienced by all who are indeed "the temple of the loving God." For they are said, to be "chosen to be a holy habitation through the Spirit; to dwell in God and God in them; to have the witness in themselves, and to have God's Spirit witnessing with their spirits that they are the children of God." Which expressions import no more or less, than that prayer of our Lord which he put up for his church and people a little before his bitter passion, "That they may be one, even as we are one, I in them, and thou in me, that they may be made perfect in one:" This glorious passage our church adopts in her excellent communion office, and is so far from thinking that this was only the privilege of apostles, that she asserts in the strongest terms, that it is the privilege of every worthy communicant. For then (says she) if we receive the sacrament worthily, we are one with Christ, and Christ is one with us; we dwell in Christ, and Christ in us. And what is it, but that inspiration of the Holy Spirit, which we pray for in the beginning of that office, and that fellowship of the Holy Ghost, which the minister, in the conclusion of every day's public prayer, entreats the Lord to be with us all evermore?

Brethren, the time would fail me to mention all the scriptures, and the various branches of our liturgy, articles, and homilies, that speak of this inestimable blessing, the indwelling of the blessed Spirit, whereby we do indeed become, "the temples of the living God." If you have eyes that see, or ears that hear, you may view it almost in every page of the lively oracles, and every part of those offices, which some of you daily use, and hear read to you, in the public worship of Almighty God. In asserting therefore this doctrine, we do not vent the whimsies of a disordered brain, and heated imagination; neither do we broach any new doctrines, or set up the peculiar opinions of any particular sect or denomination of Christians whatsoever; but we speak the words of truth and soberness, we show you the right and good old way, even that, in which the articles of all the reformed churches, and all sincere Christians of all parties, however differing in other respects, do universally agree. We are now insisting upon a point, which may properly be termed the Christian shibboleth, something which is the grand criterion of our most holy religion; and on account of which, the holy Ignatius, one of the first fathers of the church, was used to stile himself a bearer of God, and the people to whom he wrote, bearers of God: For this, as it is recorded of him, he was arraigned before Trajan, who imperiously said, Where is this man, that says, he carries God about with him. With an humble boldness he answered, I am he, and then quoted the passage in the text, "Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people." Upon this, to cure him of his enthusiast, he was condemned to be devoured by lions.

Blessed be God! We are not in danger of being called before such persecuting Trajans now: under our present mild and happy administration, the scourge of the tongue is all that they can legally lash us with. But if permitted to go farther, we need not be ashamed of witnessing this good confession. Suffering grace will be given for suffering times; and if, like Ignatius, we are bearers of God, we also shall be enabled to say with him, when led to the devouring lions, Now I begin to be a disciple of Christ.

But it is time for me,

SECONDLY, To make some practical improvement of what has been delivered. You have heard in what sense it is that real Christians are "the temple of the living God." Shall I ask, Believe ye these things? I know and am persuaded that some of you do indeed believe them, not because I have told you, but because you yourselves have experienced the same.

I congratulate you from my inmost soul. O that your hearts may be in tune this day to "magnify the Lord," and your spirits prepared to "rejoice in God your Savior." Like the Virgin Mary, you are highly favored, and from henceforth all the generations of God's people shall call you blessed. You can call Christ, Lord, by the Holy Ghost, and thereby have an internal, as well as external evidence of the divinity, both of his person, and of his holy word. You can now prove that despised book, emphatically called The Scriptures, doth contain the perfect and acceptable will of God. You have found the second Adam to be a quickening spirit; He hath raised you from death to life. And being thus taught, and born of God, however unlearned in other respects, you can say, "Is not this the Christ?" O ineffable blessing! Inconceivable privilege! God's spirit witnesseth with your spirits, that you are the children of God. When you think of this, are you not ready to cry out with the beloved disciple, "What manner of love is this, that we should be called the children of God!" I believe that holy man was in an ecstasy when he wrote these words; and tho' he has been in heaven so long, yet his ecstatic surprise is but now beginning, and will be but as beginning through the ages of eternity. Thus shall it be with all you likewise, whom the high and lofty One, that inhabiteth eternity, hath made his living temples. For He hath sealed you to the day of redemption, and hath given you the earnest of your future inheritance. His eyes and heart shall therefore be upon you continually: and in spite of all opposition from men or devils, the top-stone of this spiritual building shall be brought forth, and you shall shout Grace, grace unto it: your bodies shall be fashioned like unto the Redeemer's glorious body, and your souls, in which (O infinite condescension!) He now delights to dwell, shall be filled with all the fullness of God. You shall then go no more out; you shall then no more need the light of the sun or the light of the moon, for the Lord himself will be your temple, and the Lamb in the midst thereof shall be your glory. Dearly beloved in the Lord, what say you to these things? Do not your hearts burn within you whilst thinking of these deep, but glorious truths of God. Whilst I am musing, and speaking of them, methinks a fire kindles even in this cold, icy heart of mine: O what shall we render unto the Lord for all these mercies? Surely He hath done great things for us: How great is his goodness, and his bounty! O the height, the depth, the length, and the breadth of the love of God! Surely it passeth knowledge. O for humility! And a soul-abasing, God-exalting sense of these things! When the blessed virgin went into the hill country, to pay a visit to her cousin Elizabeth, amazed at such a favor, she cried out, "Whence is it that the mother of my Lord vouchsafes to come to me?" And when the great Jehovah filled the temple with his glory, out of the abundance of his heart, king Solomon burst forth into this pathetic exclamation, "But will God in very deed dwell with men on the earth?" With how much greater astonishment ought we to say, And will the Lord himself in very deed come to us? Will the high and lofty One that inhabiteth eternity, dwell in, and make our earthly hearts his living temples? My brethren, whence is this? From any fitness in us foreseen? No, I know you disclaim such an unbecoming thought. Was it then from the improvement of our own free-will? No, I am persuaded you will not thus debase the riches of God's free grace. Are you not all ready to say, Not unto us, not unto us, but unto thy free, thy unmerited, thy sovereign, distinguishing love and mercy, O Lord, be all the glory. It is this, and this alone, hath made the difference between us and others. We have nothing but what is freely given us from above: if we love God, it is because God first loved us. Let us look then unto the rock from whence we have been hewn, and the hole of the pit from whence we have been digged. And if there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, let us study and strive to walk as becometh those who are made the temples of the loving God, or, as the apostle elsewhere expresseth himself, "a holy temple unto the Lord." What manner of persons ought such to be in all holy conversation and godliness? How holily and how purely should we live! As our apostle argues in another place, "For what fellowship hath righteousness and unrighteousness? What communion hath light with darkness? Or what concord hath Christ with Belial?" Shall those who are temples of the living God, suffer themselves to be dens of thieves and cages of unclean birds? Shall vain unchaste thoughts be suffered to dwell within them? Much less shall any thing that is impure be conceived or acted by them? Shall we provoke the Lord to jealousy? God forbid! We all know with what distinguished ardor our blessed Redeemer purged an earthly temple; a zeal for his father's house even eat him up: with what a holy vehemence did he overturn the tables of the money-changers, and scourge the buyers and sellers out before him! Why? They made his father's house a house of merchandise: they had turned the house of prayer into a den of thieves.

O my brethren, how often have you and I been guilty of this great evil? How often have the lust of the flesh, the lust of the eye, and the pride of life, insensibly stolen away our hearts from God? Once they were indeed houses of prayer; faith, hope, love, peace, joy, and all the other fruits of the blessed Spirit lodged within them; but now, O now, it may be, thieves and robbers. Hinc illa lachryma. Hence those hidings of God's face, that dryness, and deadness, and barrenness of soul, those wearisome nights and days, which many of us have felt from time to time, and have been made to groan under. Hence those dolorous and heart-breaking complaints, "O that I knew where I might find him! O that it was with me as in days of old, when the candle of the Lord shone bright upon my soul!" Hence those domestic trials, those personal losses and disappointments: and to this perhaps some of us may add, hence all those public rebukes with which we have been visited: they are all only as so many scourges of small cords in the loving Redeemer's hands, to scourge the buyers and sellers out of the temple of our hearts. O that we may know the rod and who hath appointed it! He hath chastised us with whips: may we be wise, and by a more close and circumspect walk prevent his chastising us in time to come with scorpions! But who is sufficient for this thing? None but thou, O Lord, to whom alone all hearts are open, all desires known, and from whom no secrets are hidden! Cleanse thou therefore the thoughts of our hearts by the inspiration of thy blessed Spirit, that henceforward we may more perfectly love thee and more worthily magnify thy holy name!

But are not some of you ready to object, and to fear, that the Lord hath forgotten to be gracious, that he hath shut up his loving kindness in displeasure, and that he will be no more entreated? Thus the psalmist once thought, when visited for his backslidings with God's heave hand. But he acknowledged this to be his infirmity; and whether you think of it or no, I tell you, this is your infirmity. O ye dejected, desponding, distrustful souls, hear ye the word of the Lord, and call to mind his wonderful declarations of old to his people. "I, even I am He that blotteth out thy transgressions: for a small moment have I forsaken thee, but with everlasting mercies will I gather thee. Can a woman forget her sucking child? Yes she may, but the Lord will not forget you, O ye of little faith. For as a father pitieth his own children, so doth the Lord pity them that fear him. How shall I give thee up, O Ephraim? How shall I make thee as Admah? How shall I set thee as Zeboim?" And what is the result of all these interrogations? "My repentings are kindled together: I will not return to execute the fierceness of my anger against Ephraim: For I am God, and not man." And is not the language of all these endearing passages, like that of Joseph to his self-convicted, troubled brethren? "Come near to me." O that it may be said of you, as it is said of them, "And they came near unto him." Then should you find by happy experience, that the Lord, the Lord God, merciful ad gracious, is indeed slow to anger and of great kindness, and repenteth him of the evil. Who knows but he may come down this day, this hour, nay this moment, and suddenly revisit the temple of your hearts? Who knows but he may revive his work in your precious souls, cause you to return to your first love, help you to do your first works, and even exceed your hopes, and cause the glory of this second visitation even to surpass that glory which filled your hearts, in that happy, never to be forgotten day, in which he first vouchsafed to make you his living temples? Even so, Father, let it seem good in thy sight!

But the improvement of our subject must not end here. Hitherto I have been giving bread to the children; and it is my meat and drink so to do: but must nothing be said to those of you who are without? I mean to such who cannot yet say, that they are "the temple of the living God." And O how great, put you all together, may the number of you be: by far, in all probability, the greatest part of this auditory. Say not I am uncharitable; the God of truth, hath said it, "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." Suffer me to speak plainly to you, my brethren; you have heard what has been said upon the words of our text, and what must be wrought in us, ere we can truly say that we are "the temple of the loving God." Is it so with you? Are ye separated from the world and worldly tempers? Are your hearts become houses of prayer? Doth the Spirit of God dwell in your souls? And whether you eat or drink, or whatsoever you do, as to the habitual bent of your minds, do you do all to the glory of God? These are short, but plain, and let me tell you very important questions. What answer can you make to them? Say not, "Go thy way, and at a more convenient season I will call for thee." I will not, I must not suffer you to put me off so; I demand an answer in the name of the Lord of Hosts. What say ye? Methinks, I hear you say, We have been dedicated to God in baptism, we go to church or meeting, we say our prayers, repeat our creeds, or have subscribed the articles, and the confession of faith; we are quite orthodox, and great friends to the doctrines of grace; we do no body any harm, we are honest moral people, we are church-members, we keep up family-prayer, and constantly go to the table of the Lord." All these things are good in their places. But thus far, nay much farther may you go, and yet be far from the kingdom of God. The unprofitable servant did no one any harm; and the foolish virgins had a lamp of an outward profession, and went up even to heaven's gate, calling Christ, "Lord, Lord." These things may make you whited sepulchers, but not "the temples of the loving God." Alas! Alas! one thing you yet lack, the one chief thing, and without which all is nothing; I mean the indwelling of God's blessed Spirit, without which you can never become "the temples of the loving God."

Awake therefore, ye deceived formalists, awake; who, vainly puffed up with your model of performances, boastingly cry out, "The temple of the Lord, the temple of the Lord, the temple of the Lord we are." Awake, ye outward-court worshippers: ye are building on a sandy foundation: take heed lest you also go to hell by the very door of heaven. Behold, and remember, I have told you before.

And as for you who have done none of these things, who instead of making an outward profession of religion, have as it were renounced your baptism, proclaim your sin like Sodom, and willfully and daringly live a without God in the world; I ask you, how can you think to escape, if you persist in neglecting such a great salvation. Verily, I should utterly despair of your ever attaining the blessed privilege of being temples of the living God, did I not hear of thousands, who through the grace of God have been translated from a like state of darkness into his marvelous light. Such, says the apostle Paul, writing to these very Corinthians who were now God's living temples, (drunkards, whoremongers, adulterers, and such like) "such were some of you. But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." O that the same blessed Spirit may this day vouchsafe to come and pluck you also as brands out of the burning! Behold, I warn you to flee from the wrath to come. Go home, and meditate on these things; and think whether it is not infinitely better, even here, to be temples of the living God, than to be bondslaves to every brutish lust, and to be led captive by the devil at his will. The Lord Jesus can, and if you fly to him for refuge, he will set your souls at liberty. He hath led captivity captive, he hath ascended up on high, on purpose to receive this gift of the blessed Spirit of God for men, "even for the rebellious," that he might dwell in your hearts by faith here, and thereby prepare you to dwell with Him and all the heavenly host in his kingdom hereafter.

That this may be the happy lot of you all, may God of his infinite mercy grant, for the sake of his dear Son Christ Jesus our Lord; to whom with the father, and the blessed Spirit, three persons, but one God, be ascribed all power, might, majesty, and dominion, now and for evermore. Amen! And Amen!

The Eternity of Hell-Torments

by George Whitefield

Matthew 25:46 "These shall go away into everlasting punishment.

The excellency of the gospel dispensation, is greatly evidenced by those sanctions of rewards and punishments, which it offers to the choice of all its hearers, in order to engage them to be obedient to its precepts. For it promises no less than eternal happiness to the good, and denounces no slighter a punishment than everlasting misery against the wicked: On the one hand, It is a favor of life unto life," on the other, "A favor of death unto death." And though one would imagine, the bare mentioning of the former would be sufficient to draw men to their duty, yet ministers in all ages have found it necessary, frequently to remind their people of the latter, and to set before them the terrors of the Lord, as so many powerful dissuasives from sin.

But whence is it that men are so disingenuous [insincere, deceitful]? The reason seems to be this: The promise of eternal happiness is so agreeable to the inclinations and wishes of mankind, that all who call themselves christians, universally and willingly subscribe to the belief of it: but then there is something so shocking in the consideration of eternal torments, and seemingly such an infinite disproportion between an endless duration of pain, and short life spent in pleasure, that men (some at least of them) can scarcely be brought to confess it as an article of their faith, that an eternity of misery awaits the wicked in a future state.

I shall therefore at this time, beg leave to insist on the proof of this part of one of the Articles of our Creed; and endeavor to make good what our blessed Lord has here threatened in the words of the text, "These (that is, the wicked) shall go away into everlasting punishment."

Accordingly, without considering the words as they stand in relation to the context; I shall resolve all I have to say, into this one general proposition, "That the torments reserved for the wicked hereafter, are eternal."

But before I proceed to make good this, I must inform you that I take it for granted,

All present do steadfastly believe, They have something within them, which we call a soul, and which is capable of surviving the dissolution of the body, and of being miserable or happy to all eternity.

I take it for granted farther, That you believe a divine revelation; that those books, emphatically called the Scriptures, were written by the inspiration of God, and that the things therein contained, are founded upon eternal truth.

I take it for granted, That you believe, that the Son of God came down to die for sinners; and that there is but one Mediator between God and man, even the man Christ Jesus.

These things being granted, (and they were necessary to be premised) proceed we now to make good the one general proposition asserted in the text, That the torments reserved for the wicked hereafter are eternal. "These shall go away into everlasting punishment." The

First argument I shall advance to prove that the torments reserved for the wicked hereafter, are eternal, is, That the word of God himself assures us, in line upon line, that it will be so.

To quote all the texts that might be produced in proof of this, would be endless. Let it suffice to instance only in a few. In the Old Testament, in the book of Daniel, chap. 12, ver. 2 we are told, that "some shall wake to everlasting life, and others to everlasting contempt." In the book of Isaiah, it is said, that "the worm of those that have transgressed God's law, and die impenitently, shall not die, nor their fire be quenched." And in another place the holy Prophet , struck, no doubt, with astonishment and horror at the prospect of the continuance of the torments of the damned, breaks out into this moving expostulation, "Who can dwell with everlasting burnings?"

The New Testament is still fuller as to this point, it being a revelation which brought this and such-like particulars to a clear light. The Apostle Jude tells us of the profane despisers of dignities in his days, that "for them was reserved the blackness of darkness forever." And in the book of the Revelation, it is written, that "the smoke of the torments of the wicked ascendeth for ever and ever." And if we believe the witness of men inspired, the witness of the Son of God, who had the Spirit given him, as Mediator, without measure, is still far greater: and in St. Mark's gospel, He repeats this solemn declaration three several times, It is better for thee to enter into life maimed;" that is, it is better to forego the gratification of thy lust, or incur the displeasure of a friend, which may be as dear to thee as a hand, or as useful as a foot, "than having two hands and feet, (that is, for indulging the one, or disobeying God to oblige the other) to be cast into hell, where the worm dieth not, and the fire is not quenched."

And here again, in the words of the text, "These (the wicked) shall go away into everlasting punishment."

I know it has been objected by some who have denied the eternity of hell-torments, That the words everlasting and ever and ever, are often used in the Holy Scriptures (especially in the Old Testament) when they signify not an endless duration, but a limited term of time.

And this we readily grant: but then we reply, That when the words are used with this limitation, they either manifestly appear to be used so from the context; or are put in opposition to occasional types which God gave his people on some special occasions, as when it is said, "It shall be a perpetual or everlasting statute," or, "a statute for ever;" that is, a standing type, and not merely transient or occasional, as was the pillar of cloud, the manna, and such-like. Or, lastly, they have a relation to that covenant, God made with his spiritual Israel; which, if understood in a spiritual sense, will be everlasting, though the ceremonial dispensation be abolished.

Besides, it ought to be observed, that some of the passages just now referred to, have neither of these words so much as mentioned in them, and cannot possibly be interpreted, so as to denote only a limited term of years.

But let that be as it will, it is evident even to a demonstration, that the words of the text will not admit of such a restrained signification, as appears from their being directly opposed to the words immediately following, "That the righteous shall go into life eternal." From which words, all are ready to grant, that the life promised to the righteous will be eternal. And why the punishment threatened to the wicked should not be understood to be eternal likewise, when the very same word in the original, is used to express the duration of each, no shadow of a reason can be given.

But, Secondly, There cannot be one argument urged, why God should reward his saints with everlasting happiness, which will not equally prove that he ought to punish sinners with eternal misery.

For, since we know nothing (at least for a certainty) how he will deal with either but by a Diving Revelation; and since, as was proved by the foregoing argument, he hath as positively threatened eternally to punish the wicked, as to reward the good; it follows, that his truth will be as much impeached and called in question, did he not inflict his punishments, as it would be, if he did not confer his rewards.

To this also it has been objected, That though God is obliged by promise to give his rewards, yet his veracity could not be called in question, supposing he should not execute his threatenings, as he actually did not in the case of Nineveh; which God expressly declared by his Prophet Jonah, "should be destroyed in forty days:" notwithstanding the sequel of the story informs us, that Nineveh was spared.

But in answer to this objection we affirm, that God's threatenings, as well as promises, are without repentance; and for this reason, because they are both founded on the eternal laws of right reason. Accordingly we always find, that where the conditions were not performed, on the non-performance of which the threatenings were denounced, God always executed the punishment threatened. The driving Adam out of Eden, the destruction of the old world by a deluge of water, and the overthrow of Sodom and Gomorrah, are, and will be always so many standing monuments of God's executing his threatenings when denounced, though to our weak apprehensions, the punishment may seem far to exceed the crime.

It is true, God did spare Nineveh, and that because the inhabitants did actually repent, and therefore performed the conditions upon which it was supposed, by the Prophet's being sent to warn them, the threatened punishment should be withheld.

And so in respect to gospel threatenings. If men will so far consult their own welfare, as to comply with the gospel, God certainly will not punish them, but on the contrary, confer upon them his rewards. But to affirm that he will not punish, and that eternally to, impenitent, obstinate sinners, according as he hath threatened; what is it, in effect, but to make God like a man, that he should lie, or the son of man, that he should repent?

But the absurdity of such an opinion will appear still more evident from

The Third argument I shall offer to prove, that the torments reserved for the wicked hereafter are eternal, From the nature of the christian covenant.

And here I must again observe, that it was taken for granted at the beginning of this discourse, that you believe the Son of God came down to save sinners; and that there is but one Mediator between God and men, even the Man Christ Jesus.

And here I take it for granted farther, (unless you believe the absurd and unwarrantable doctrine of purgatory) that you are fully persuaded, this life is the only time allotted by Almighty God for working out our salvation, and that after a few years are passed over, there will remain no more sacrifice for sin.

And if this be granted (and who dares deny it?) it follows, that if the wicked man dieth in his wickedness, and under the wrath of God, he must continue in that state to all eternity. For, since there is no possibility of their being delivered out of such a condition, but by and through Christ; and since, at the hour of death, the time of Christ's mediation and intercession for him is irrecoverably gone; the same reason that may be given, why God should punish a sinner that dieth under the guilt of his sins for a single day, will equally hold good, why he should continue to punish him for a year, an age, nay all eternity.

But I hasten to the Fourth and last argument, to prove, That the torments reserved for the wicked hereafter are eternal, Because the devil's punishment is to be so.

That there is such a being whom we call the devil; that he was once an angel of light, but for his pride and rebellion against God, was cast down from heaven, and is now permitted, with the rest of the spiritual wickednesses, to walk to and fro, seeking whom they may devour; that there is a place of torment reserved for them, or, to use the Apostle's words, "That they are reserved in everlasting chains under darkness unto the judgment of the great day;" are truths all here present were supposed to be convinced of, at the beginning of the discourse, you believing the Holy Scriptures to be written by the inspiration of God, wherein these truths are delivered.

But then if we allow all this, and think it no injustice in God to punish those once glorious spirits for their rebellion; how can we think it unjust in him, to punish wicked men for their impenitency to all eternity?

You will say, perhaps, that they have sinned against greater light, and therefore deserve a greater punishment. And so we grant that the punishment of the fallen angels may be greater as to degree, than that of wicked men; but then we affirm, it will be equal as to the eternal duration of it: for in that day, as the lively oracles of God inform us, shall the Son of Man say to them on his left hand, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Where we find that impenitent sinners are to be cast into the same everlasting fire, with the devil and his angels; and that too very justly. For though they may have sinned against greater light, yet christians sin against greater mercy. Since Christ took not hold of, did not die for, the fallen angels, but for men and for our salvation. So that if God spared not those excellent beings, assure thyself, O obstinate sinner, whoever thou art, he will by no means spare thee.

From what then has been said it plainly appears, that verily the torments reserved for the wicked hereafter, war eternal. And if so, brethren, how ought we to fly to Jesus Christ for refuge; how holy ought we to be in all manner of conversation and godliness, that we may be accounted worthy to escape this wrath to come!

But before I proceed to a practical exhortation, permit me to draw an inference or two from what has been said.

And First, If the torments reserved for the wicked hereafter are eternal, what shall we say to those, who make an open profession in their creed to believe a life everlasting, a life of misery as well as happiness, and yet dare to live in the actual commission of those sins which will unavoidably, without repentance, bring them into that place of torment? Thou believest that the punishments of the impenitently wicked in another life, are eternal: "Thou dost well, the devils also believe and tremble." But know O vain man, unless this belief doth influence thy practice, and makes thee bid adieu to thy sins, every time thou repeatest thy creed, thou doest in effect say, I believe I shall be undone for ever.

But, Secondly, If the torments reserved for the wicked hereafter are eternal, then let this serve as a caution to such persons, (and it is to be feared there are some such) who go about to dissuade others from the belief of such an important truth: There being no surer way, in all probability, to encourage and promote infidelity and profaneness, than the broaching or maintaining so unwarrantable a doctrine. For if the positive threats of God concerning the eternity of hell-torments, are already found insufficient to deter men from sin, what a higher pitch of wickedness may w imagine they will quickly arrive at, when they are taught to entertain any hopes of a future recovery out of them; or, what is still worse, that their souls are hereafter to be annihilated, and become like the beasts that perish? But woe unto such blind leaders of the blind. No wonder if they both fall into that ditch. And let such corrupters of God's word know, that I testify unto every man that heareth me this day, "That if any one shall add unto, or take away from the words that are written in the book of God, God shall take his part out of the book of life, an shall add unto him all the plagues that are in that book."

Thirdly and Lastly, If the torments reserved for the wicked hereafter are eternal, then this may serve as a reproof for those who quarrel with God, and say it is inconsistent with his justice, to punish a person to all eternity, only for enjoying the pleasures of sin for a season. But such persons must be told, that it is not their thinking or calling God unjust, will make him so, no more than a condemned prisoner's saying the law or judge is unjust, will render either duly chargeable with such an imputation. But knowest thou, O worm, what blasphemy thou are guilty of, in charging God with injustice? "Shall the thing formed say to him that formed it, why hast thou made me thus?" Wilt thou presume to arraign the Almighty at the bar of thy shallow reasoning? And call him unjust, for punishing thee eternally, only because thou wishest it may not be so? But hath God said it, and shall he not do it? He hath said it: and let God be true, though every man be a liar. "Shall not the judge of all the earth do right?" Assuredly he will. And if sinners will not own his justice in his threatenings here, they will be compelled ere long to own and feel them, when tormented by him hereafter.

But to come to a more practical application of what has been delivered.

You have heard, brethren, the eternity of hell-torments plainly proved, from the express declarations of holy scriptures, and consequences naturally drawn from them. And now there seems to need no great art of rhetoric to persuade any understanding person to avoid and abhor those sins, which without repentance will certainly plunge him into this eternal gulf. The disproportion between the pleasure and the pain (if there be any pleasure in sin) is so infinitely great, that supposing it was only possible, though not certain, that the wicked would be everlastingly punished, no one that has the reason of a man, for the enjoying a little momentary pleasure, would, one might imagine, run the hazard of enduring eternal pain. But since the torments of the damned are not only possible, but certain (since God himself, who cannot lie, has told us so) for men, notwithstanding, to persist in their disobedience, and then flatter themselves, that God will not make good his threatenings, is a most egregious [gross, excessive] instance of folly and presumption.

Dives himself supposed, that if one rose from the dead, his brethren would amend their lives, but Christians, it seems, will not repent, though the Son of God died and rose again, and told them what they must expect, if they continue obstinate in evil-doing.

Would we now and then draw off our thoughts from sensible objects, and by faith meditate a while on the miseries of the damned, I doubt not but we should, as it were, hear many an unhappy soul venting his fruitless sorrows, in some such piteous moans as these.

"O wretched man that I am, who shall deliver me from this body of death!" O foolish mortal that I was, thus to bring myself into these never-ceasing tortures, for the transitory enjoyment of a few short-lived pleasures, which scarcely afforded me any satisfaction, even when I most indulged myself in them. Alas! Are these the wages, these the effects of sin? O damned apostate! First to delude me with pretended promises of happiness, and after several years drudgery in his service, thus to involve me in eternal woe. O that I had never hearkened to his beguiling insinuations! O that I had rejected his very first suggestions with the utmost detestation and abhorrence! O that I had taken up my cross and followed Christ! O that I had never ridiculed serious godliness; and out of a false politeness, condemned the truly pious as too severe, enthusiastic, or superstitious! For I then had been happy indeed, happy beyond expression, happy to all eternity, yonder in those blessed regions where they fit, clothed with unspeakable glory, and chanting forth their seraphic hallelujahs to the Lamb that sitteth upon the throne for ever. But, alas! These reflections come now too late; these wishes now are vain and fruitless. I have not suffered, and therefore must not reign with them. I have in effect denied the Lord that bought me, and therefore justly am I now denied by him. But must I live for ever tormented in these flames? Must this body of mine, which not long since lay in state, was clothed in purple and fine linen, and fared sumptuously every day, must it be here eternally confined, and made the mockery of insulting devils? O eternity! That thought fills me with despair: I must be miserable for ever."

Come then, all ye self-deluding, self-deluded sinners, and imagine yourselves for once in the place of that truly wretched man I have been here describing. Think, I beseech you by the mercies of God in Christ Jesus, think with yourselves, how racking, how unsupportable the never-dying worm of a self-condemning conscience will hereafter be to you. Think how impossible it will be for you to dwell with everlasting burnings.

Come, all ye christians of a lukewarm, Laodicean spirit, ye Gallie's in religion, who care a little, but not enough for the things of God; O think, think with yourselves, how deplorable it will be to lose the enjoyment of heaven, and run into endless torments, merely because you will be content to be almost, and will not strive to be altogether christians. Consider, I beseech you consider, how you will rave and curse that fatal stupidity which made you believe any thing less than true faith in Jesus, productive of a life of strict piety, self-denial, and mortification, can keep you from those torments, the eternity of which I have been endeavoring to prove.

But I can no more. These thoughts are too melancholy for me to dwell on, as well as for you to hear; and God knows, as punishing is his strange work, so denouncing his threatenings is mine. But if the bare mentioning the torments of the damned is so shocking, how terrible must the enduring of them be!

And now, are not some of you ready to cry out, "These are hard sayings, who can bear them?"

But let not sincere Christians be in the least terrified at what has been delivered: No, for you is reserved a crown, a kingdom, an eternal and exceeding weight of glory. Christ never said that the righteous, the believing, the upright, the sincere, but the wicked, merciless, negatively good professors before described, shall go into everlasting punishment. For you, who love him in sincerity, a new and living way is laid open into the Holy of Holies by the blood of Jesus Christ: and an abundant entrance will be administered unto you, at the great day of account, into eternal life. Take heed, therefore, and beware that there be not in any of you a root of bitterness springing up of unbelief: but on the contrary, steadfastly and heartily rely on the many precious promises reached out to you in the gospel, knowing that he who hath promised is faithful, and therefore will perform.

But let no obstinately wicked professors dare to apply any of the divine promises to themselves: "For it is not meet to take the children's meat and give it unto dogs:" No, to such the terrors of the Lord only belong. And as certainly as Christ will say to his true followers, "Come, ye blessed children of my Father, receive the kingdom prepared for you from the beginning of the world;" so he will unalterably pronounce this dreadful sentence against all that die in their sins, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."

From which unhappy state, may God of his infinite mercy deliver us all through Jesus Christ; to whom, with thee O Father, and thee O Holy Ghost, three Persons and one eternal God, be ascribed, as is most due, all honor, power, might, majesty, and dominion, now and for ever more.


	Malankara World Journal Monthly Themes: Nineveh Lent,Sermon on The Mount Volume 9 No. 510 February 2019 [Archives] [Table of Contents]