The World's Great Sermons Volume III Part 4

It is then we shall be enabled fully to comprehend not only the advantages which accrue at the present time to the sons of men by the fall of their first parent, but the infinitely greater advantages which they may reap from it in eternity. In order to form some conception of this, we may remember the observation of the apostle, "As one star differeth from another star in glory, so also is the resurrection of the dead." The most glorious stars will undoubtedly be those who are the most holy; who bear most of that image of G.o.d wherein they were created. The next in glory to these will be those who have been most abundant in good works: and next to them, those that have suffered most, according to the will of G.o.d. But what advantages in every one of these respects will the children of G.o.d receive in heaven, by G.o.d's permitting the introduction of pain upon earth, in consequence of sin? By occasion of this they attained many holy tempers, which otherwise could have had no being: resignation to G.o.d, confidence in him in times of trouble and danger, patience, meekness, gentleness, long-suffering, and the whole train of pa.s.sive virtues. And on account of this superior holiness they will then enjoy superior happiness. Again: every one will then "receive his own reward, according to his own labor." Every individual will be "rewarded according to his work." But the Fall gave rise to innumerable good works, which could otherwise never have existed, such as ministering to the necessities of the saints, yea, relieving the distrest in every kind. And hereby innumerable stars will be added to their eternal crown. Yet again: there will be an abundant reward in heaven, for suffering as well as for doing, the will of G.o.d: "these light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory." Therefore that event, which occasioned the entrance of suffering into the world, has thereby occasioned to all the children of G.o.d, an increase of glory to all eternity. For altho the sufferings themselves will be at an end: altho

The pain of life shall then be o'er, The anguish and distracting care; The sighing grief shall weep no more; And sin shall never enter there:--

yet the joys occasioned thereby shall never end, but flow at G.o.d's right hand for evermore.

There is one advantage more that we reap from Adam's fall, which is not unworthy our attention. Unless in Adam all had died, being in the loins of their first parent, every descendant of Adam, every child of man, must have personally answered for himself to G.o.d: it seems to be a necessary consequence of this, that if he had once fallen, once violated any command of G.o.d, there would have been no possibility of his rising again; there was no help, but he must have perished without remedy. For that covenant knew not to show mercy: the word was, "The soul that sinneth, it shall die." Now who would not rather be on the footing he is now; under a covenant of mercy? Who would wish to hazard a whole eternity upon one stake? Is it not infinitely more desirable, to be in a state wherein, tho encompa.s.sed with infirmities, yet we do not run such a desperate risk, but if we fall, we may rise again?

Wherein we may say,

My trespa.s.s is grown up to heaven!

But, far above the skies, In Christ abundantly forgiven, I see Thy mercies rise!

In Christ! Let me entreat every serious person, once more to fix his attention here. All that has been said, all that can be said, on these subjects, centers in this point. The fall of Adam produced the death of Christ! Hear, O heavens, and give ear, O earth! Yea,

Let earth and heaven agree, Angels and men be joined, To celebrate with me The Saviour of mankind; To adore the all-atoning Lamb, And bless the sound of Jesus' name!

If G.o.d had prevented the fall of man, the Word had never been made flesh: nor had we ever "seen his glory, the glory as of the only begotten of the Father." Those mysteries had never been displayed, "which the very angels desire to look into." Methinks this consideration swallows up all the rest, and should never be out of our thoughts. Unless "by one man, judgment had come upon all men to condemnation," neither angels nor men could ever have known "the unsearchable riches of Christ."

See then, upon the whole, how little reason we have to repine at the fall of our first parent, since herefrom we may derive such unspeakable advantages, both in time and eternity. See how small pretense there is for questioning the mercy of G.o.d in permitting that event to take place, since therein, mercy, by infinite degrees, rejoices over judgment! Where, then, is the man that presumes to blame G.o.d for not preventing Adam's sin? Should we not rather bless Him from the ground of the heart, for therein laying the grand scheme of man's redemption, and making way for that glorious manifestation of His wisdom, holiness, justice, and mercy? If indeed G.o.d had decreed before the foundation of the world that millions of men should dwell in everlasting burnings, because Adam sinned, hundreds or thousands of yours before they had a being, I know not who could thank him for this, unless the devil and his angels: seeing, on this supposition, all those millions of unhappy spirits would be plunged into h.e.l.l by Adam's sin, without any possible advantage from it. But, blest be G.o.d, this is not the case. Such a decree never existed. On the contrary, every one born of a woman may be an unspeakable gainer thereby; and none ever was or can be a loser, but by his own choice.

We see here a full answer to that plausible account "of the origin of evil," published to the world some years since, and supposed to be unanswerable: that it "necessarily resulted from the nature of matter, which G.o.d was not able to alter." It is very kind in this sweet-tongued orator to make an excuse for G.o.d! But there is really no occasion for it: G.o.d hath answered for Himself. He made man in His own image, a spirit endued with understanding and liberty. Man abusing that liberty, produced evil, brought sin and pain into the world.

This G.o.d permitted, in order to a fuller manifestation of His wisdom, justice, and mercy, by bestowing on all who would receive it an infinitely greater happiness than they could possibly have attained if Adam had not fallen.

"Oh, the depth of the riches both of the wisdom and knowledge of G.o.d!"

Altho a thousand particulars of His judgments, and of His ways are unsearchable to us, and past our finding out, yet we may discern the general scheme running through time into eternity. "According to the council of his own will," the plan He had laid before the foundation of the world, He created the parent of all mankind in His own image.

And He permitted all men to be made sinners by the disobedience of this one man, that, by the obedience of One, all who receive the free gift may be infinitely holier and happier to all eternity!

WHITEFIELD

THE METHOD OF GRACE

BIOGRAPHICAL NOTE

George Whitefield, evangelist and leader of Calvinistic Methodists, who has been called the Demosthenes of the pulpit, was born at Gloucester, England, in 1714. He was an impa.s.sioned pulpit orator of the popular type, and his power over immense congregations was largely due to his histrionic talent and his exquisitely modulated voice, which has been described as "an organ, a flute, a harp, all in one,"

and which at times became stentorian. He had a most expressive face, and altho he squinted, in grace and significance of gesture he knew perfectly how to "suit the action to the word." But he had not the style or scholarship of Wesley, and his printed sermons do not fully bear out his reputation. Whitefield died in 1770.

WHITEFIELD

1714--1770

THE METHOD OF GRACE

_They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace_.--Jeremiah vi., 14.

As G.o.d can send a nation or people no greater blessing than to give them faithful, sincere, and upright ministers, so the greatest curse that G.o.d can possibly send upon a people in this world is to give them over to blind, unregenerate, carnal, lukewarm, and unskilful guides.

And yet, in all ages, we find that there have been many wolves in sheep's clothing, many that daubed with untempered mortar, that prophesied smoother things than G.o.d did allow. As it was formerly, so it is now; there are many that corrupt the word of G.o.d and deal deceitfully with it. It was so in a special manner in the prophet Jeremiah's time; and he, faithful to his Lord, faithful to that G.o.d who employed him, did not fail from time to time to open his mouth against them, and to bear a n.o.ble testimony to the honor of that G.o.d in whose name he from time to time spake. If you will read his prophecy, you will find that none spake more against such ministers than Jeremiah, and here especially in the chapter out of which the text is taken he speaks very severely against them. He charges them with several crimes; particularly he charges them with covetousness: "For," says he, in the thirteenth verse, "from the least of them even to the greatest of them, every one is given to covetousness; and from the prophet even unto the priest, every one dealeth falsely."

And then, in the words of the text, in a more special manner he exemplifies how they had dealt falsely, how they had behaved treacherously to poor souls: says he, "They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace." The prophet, in the name of G.o.d, had been denouncing war against the people; he had been telling them that their house should be left desolate, and that the Lord would certainly visit the land with war. "Therefore," says he, in the eleventh verse, "I am full of the fury of the Lord; I am weary with holding in; I will pour it out upon the children abroad, and upon the a.s.sembly of young men together; for even the husband with the wife shall be taken, the aged with him that is full of days. And their houses shall be turned unto others, with their fields and wives together; for I will stretch out my hand upon the inhabitants of the land, saith the Lord."

The prophet gives a thundering message, that they might be terrified and have some convictions and inclinations to repent; but it seems that the false prophets, the false priests, went about stifling people's convictions, and when they were hurt or a little terrified, they were for daubing over the wound, telling them that Jeremiah was but an enthusiastic preacher, that there could be no such thing as war among them, and saying to people, Peace, peace, be still, when the prophet told them there was no peace.

The words, then, refer primarily unto outward things, but I verily believe have also a further reference to the soul, and are to be referred to those false teachers who, when people were under conviction of sin, when people were beginning to look toward heaven, were for stifling their convictions and telling them they were good enough before. And, indeed, people generally love to have it so; our hearts are exceedingly deceitful and desperately wicked; none but the eternal G.o.d knows how treacherous they are.

How many of us cry, Peace, peace, to our souls, when there is no peace! How many are there who are now settled upon their lees, that now think they are Christians, that now flatter themselves that they have an interest in Jesus Christ; whereas if we come to examine their experiences we shall find that their peace is but a peace of the devil's making--it is not a peace of G.o.d's giving--it is not a peace that pa.s.seth human understanding.

It is a matter, therefore, of great importance, my dear hearers, to know whether we may speak peace to our hearts. We are all desirous of peace; peace is an unspeakable blessing; how can we live without peace? And, therefore, people from time to time must be taught how far they must go and what must be wrought in them before they can speak peace to their hearts. This is what I design at present, that I may deliver my soul, that I may be free from the blood of all those to whom I preach--that I may not fail to declare the whole counsel of G.o.d. I shall, from the words of the text, endeavor to show you what you must undergo and what must be wrought in you before you can speak peace to your hearts.

But before I come directly to this give me leave to premise a caution or two.

And the first is, that I take it for granted you believe religion to be an inward thing; you believe it to be a work of the heart, a work wrought in the soul by the power of the Spirit of G.o.d. If you do not believe this, you do not believe your Bibles. If you do not believe this, tho you have got your Bibles in your hand, you hate the Lord Jesus Christ in your heart; for religion is everywhere represented in Scripture as the work of G.o.d in the heart. "The kingdom of G.o.d is within us," says our Lord; and, "he is not a Christian who is one outwardly; but he is a Christian who is one inwardly." If any of you place religion in outward things, I shall not perhaps please you this morning; you will understand me no more when I speak of the work of G.o.d upon a poor sinner's heart than if I were talking in an unknown tongue.

I would further premise a caution, that I would by no means confine G.o.d to one way of acting. I would by no means say that all persons, before they come to have a settled peace in their hearts, are obliged to undergo the same degrees of conviction. No; G.o.d has various ways of bringing His children home; His sacred Spirit bloweth when, and where, and how it listeth. But, however, I will venture to affirm this: that before ever you can speak peace to your heart, whether by shorter or longer continuance of your convictions, whether in a more pungent or in a more; gentle way, you must undergo what I shall hereafter lay down in the following discourse.

First, then, before you can speak peace to your hearts, you must be made to see, made to feel, made to weep over, made to bewail, your actual transgressions against the law of G.o.d. According to the covenant of works, "the soul that sinneth it shall die"; curst is that man, be he what he may, be he who he may, that continueth not in all things that are written in the book of the law to do them.

We are not only to do some things, but we are to do all things, and we are to continue to do so, so that the least deviation from the moral law, according to the covenant of works, whether in thought, word, or deed, deserves eternal death at the hand of G.o.d. And if one evil thought, if one evil word, if one evil action deserves eternal d.a.m.nation, how many h.e.l.ls, my friends, do every one of us deserve whose whole lives have been one continued rebellion against G.o.d!

Before ever, therefore, you can speak peace to your hearts, you must be brought to see, brought to believe, what a dreadful thing it is to depart from the living G.o.d.

And now, my dear friends, examine your hearts, for I hope you came hither with a design to have your souls made better. Give me leave to ask you, in the presence of G.o.d, whether you know the time, and if you do not know exactly the time, do you know there was a time when G.o.d wrote bitter things against you, when the arrows of the Almighty were within you? Was ever the remembrance of your sins grievous to you? Was the burden of your sins intolerable to your thoughts? Did you ever see that G.o.d's wrath might justly fall upon you, on account of your actual transgressions against G.o.d? Were you ever in all your life sorry for your sins? Could you ever say, My sins are gone over my head as a burden too heavy for me to bear? Did you ever experience any such thing as this? Did ever any such thing as this pa.s.s between G.o.d and your soul? If not, for Jesus Christ's sake, do not call yourselves Christians; you may speak peace to your hearts, but there is no peace.

May the Lord awaken you, may the Lord convert you, may the Lord give you peace, if it be His will, before you go home!

But, further, you may be convinced of your actual sins, so as to be made to tremble, and yet you may be strangers to Jesus Christ, you may have no true work of grace upon your hearts. Before ever, therefore, you can speak peace to your hearts, conviction must go deeper; you must not only be convinced of your actual transgressions against the law of G.o.d, but likewise of the foundation of all your transgressions.

And what is that? I mean original sin, that original corruption each of us brings into the world with us, which renders us liable to G.o.d's wrath and d.a.m.nation. There are many poor souls that think themselves fine reasoners, yet they pretend to say there is no such thing as original sin; they will charge G.o.d with injustice in imputing Adam's sin to us; altho we have got the mark of the beast and of the devil upon us, yet they tell us we are not born in sin. Let them look abroad and see the disorders in it, and think, if they can, if this is the paradise in which G.o.d did put man. No! everything in the world is out of order.

I have often thought, when I was abroad, that if there were no other arguments to prove original sin, the rising of wolves and tigers against man, nay, the barking of a dog against us, is a proof of original sin. Tigers and lions durst not rise against us unless it were as much as to say, "You have sinned against G.o.d, and we take up our master's quarrel." If we look inwardly, we shall see enough of l.u.s.ts and man's temper contrary to the temper of G.o.d. There is pride, malice, and revenge in all our hearts; and this temper can not come from G.o.d; it comes from our first parent, Adam, who, after he fell from G.o.d, fell out of G.o.d into the devil.

However, therefore, some people may deny this, yet when conviction comes, all carnal reasonings are battered down immediately, and the poor soul begins to feel and see the fountain from which all the polluted streams do flow. When the sinner is first awakened, he begins to wonder, How came I to be so wicked? The Spirit of G.o.d then strikes in, and shows that he has no good thing in him by nature; then he sees that he is altogether gone out of the way, that he is altogether become abominable, and the poor creature is made to lie down at the foot of the throne of G.o.d and to acknowledge that G.o.d would be just to d.a.m.n him, just to cut him off, tho he never had committed one actual sin in his life.

Did you ever feel and experience this, any of you--to justify G.o.d in your d.a.m.nation--to own that you are by nature children of wrath, and that G.o.d may justly cut you off, tho you never actually had offended Him in all your life? If you were ever truly convicted, if your hearts were ever truly cut, if self were truly taken out of you, you would be made to see and feel this. And if you have never felt the weight of original sin, do not call yourselves Christians. I am verily persuaded original sin is the greatest burden of a true convert; this ever grieves the regenerate soul, the sanctified soul. The indwelling of sin in the heart is the burden of a converted person; it is the burden of a true Christian. He continually cries out: "Oh! who will deliver me from this body of death, this indwelling corruption in my heart?"

This is that which disturbs a poor soul most. And, therefore, if you never felt this inward corruption, if you never saw that G.o.d might justly curse you for it, indeed, my dear friends, you may speak peace to your hearts, but I fear, nay, I know, there is no true peace.

Further, before you can speak peace to your hearts you must not only be troubled for the sins of your life, the sins of your nature, but likewise for the sins of your best duties and performances.

When a poor soul is somewhat awakened by the terrors of the Lord, then the poor creature, being born under the covenant of works, flies directly to a covenant of works again. And as Adam and Eve hid themselves among the trees of the garden and sewed fig-leaves together to cover their nakedness, so the poor sinner when awakened flies to his duties and to his performances, to hide himself from G.o.d, and goes to patch up a righteousness of his own. Says he, I will be mighty good now--I will reform--I will do all I can; and then certainly Jesus Christ will have mercy on me. But before you can speak peace to your heart you must be brought to see that G.o.d may d.a.m.n you for the best prayer you ever put up; you must be brought to see that all your duties--all your righteousness--as the prophet elegantly expresses it--put them all together, are so far from recommending you to G.o.d, are so far from being any motive and inducement to G.o.d to have mercy on your poor soul, that He will see them to be filthy rags, a menstruous cloth--that G.o.d hates them, and can not away with them, if you bring them to Him in order to recommend you to His favor.

My dear friends, what is there in our performance to recommend us unto G.o.d? Our persons are in an unjustified state by nature; we deserve to be d.a.m.ned ten thousand times over; and what must our performance be?

We can do no good thing by nature: "They that are in the flesh can not please G.o.d."

You may do things materially good, but you can not do a thing formally and rightly good; because nature can not act above itself. It is impossible that a man who is unconverted can act for the glory of G.o.d; he can not do anything in faith, and "whatsoever is not of faith is sin."

After we are renewed, yet we are renewed but in part, indwelling sin continues in us, there is a mixture of corruption in every one of our duties, so that after we are converted, were Jesus Christ only to accept us according to our works, our works would d.a.m.n us, for we can not put up a prayer but it is far from that perfection which the moral law requireth. I do not know what you may think, but I can say that I can not pray but I sin--I can not preach to you or any others but I sin--I can do nothing without sin; and, as one expresseth it, my repentance wants to be repented of, and my tears to be washed in the precious blood of my dear Redeemer.