Showing posts with label Whitfield. Show all posts
Showing posts with label Whitfield. Show all posts
Thursday, February 21, 2008
Quote of the Day
Dare ye then to confess our blessed Master before men, and to shine as lights in the world, amidst a crooked and perverse generation? Let us not be content with following him afar off; for then we shall, as Peter did, soon deny him; but let us be altogether Christians, and let our speech, and all our actions declare to the world whose disciples we are, and that we have indeed "determined not to know any thing, save Jesus Christ, and him crucified." —George Whitefield (1714-1770)
Wednesday, August 22, 2007
Proud Nonsense
"We have some who preach Calvinism all the first part of the sermon, and finish up with Arminianism, because they think that will make them useful. Useful nonsense!—That is all it is." —C.H. Spurgeon
"Hence it is, that natural men are generally so fond of Arminian principles. "Do and live," is the native language of a proud, self-righteous heart." —George Whitfield
"If you don’t believe that God is the Sovereign One who is determining who is being saved, then you must believe it’s your job. I’d be out of the ministry if I was an Arminian. I don’t want that responsibility." —John MacArthur
"There are many would have peace with the destroying of truth; peace with Arminian, Socinian, Antiscripturist. This is a peace of the devil’s making." —Thomas Watson
"If we sum up the evidence that has been given, we shall find its amount to be, that Arminianism came from the Church of Rome, and leads back again to the pit whence it was digged." — Augustus Toplady
"I have not discovered half the poison contained in the Arminian doctrine concerning God’s decrees, I will in brief present to your view the opposition that is in this matter betwixt the word of God and the patrons of free-will." —John Owen
"So that let Arminians turn which way they please with their notion of liberty, consisting in the Will determining its own acts, their notion destroys itself." —Jonathan Edwards
"[Arminianism is] the Pope's Benjamin, the last and greatest monster of the man of sin; the elixir of Anti- Christianism; the mystery of the mystery of iniquity; the Pope's cabinet; the very quintessence of equivocation." —Alexander Leighton
"What are the new Arminians but the varnished offspring of the old Pelagians, that makes the grace of God to lackey it at the foot, or rather, the will of man? that makes the sheep to keep the shepherd?" —Christopher Ness
"Arminianism is thus guilty of confusing doctrines and of acting as an obstruction to a clear and lucid grasp of the Scripture; because it mis-states or ignores the eternal purpose of God, it dislocates the meaning of the whole plan of redemption. Indeed confusion is inevitable apart from this foundational truth [of election]." —C. H. Spurgeon
So if you would allow me to paraphrase.
"Hence it is, that natural men are generally so fond of Arminian principles. "Do and live," is the native language of a proud, self-righteous heart." —George Whitfield
"If you don’t believe that God is the Sovereign One who is determining who is being saved, then you must believe it’s your job. I’d be out of the ministry if I was an Arminian. I don’t want that responsibility." —John MacArthur
"There are many would have peace with the destroying of truth; peace with Arminian, Socinian, Antiscripturist. This is a peace of the devil’s making." —Thomas Watson
"If we sum up the evidence that has been given, we shall find its amount to be, that Arminianism came from the Church of Rome, and leads back again to the pit whence it was digged." — Augustus Toplady
"I have not discovered half the poison contained in the Arminian doctrine concerning God’s decrees, I will in brief present to your view the opposition that is in this matter betwixt the word of God and the patrons of free-will." —John Owen
"So that let Arminians turn which way they please with their notion of liberty, consisting in the Will determining its own acts, their notion destroys itself." —Jonathan Edwards
"[Arminianism is] the Pope's Benjamin, the last and greatest monster of the man of sin; the elixir of Anti- Christianism; the mystery of the mystery of iniquity; the Pope's cabinet; the very quintessence of equivocation." —Alexander Leighton
"What are the new Arminians but the varnished offspring of the old Pelagians, that makes the grace of God to lackey it at the foot, or rather, the will of man? that makes the sheep to keep the shepherd?" —Christopher Ness
"Arminianism is thus guilty of confusing doctrines and of acting as an obstruction to a clear and lucid grasp of the Scripture; because it mis-states or ignores the eternal purpose of God, it dislocates the meaning of the whole plan of redemption. Indeed confusion is inevitable apart from this foundational truth [of election]." —C. H. Spurgeon
So if you would allow me to paraphrase.
"Arminianism is a half poisoned self righteous man of sin who's heart is full of proud nonsense that is of the devil's own making which leads back to the pit of Rome and produces a confusing offspring of the old Pelagian monster that destroys itself and truth in the mystery of iniquity."That may have been a bit over the top.
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The Devil of Devils
What is Conversion? Man must be a new creature, and converted from his own righteousness to the righteousness of the Lord Jesus Christ. Conviction will always precede spiritual conversion, therefore the Protestant divines make this distinction; you may be convinced and not converted, but you cannot be converted without being convinced. And if we are truly converted, we shall not only be turned and converted from sinful self, but we shall be converted from righteous self; that is the devil of devils. - George Whitfield (1714-1769)
Taken from 20 Centuries of Great Preaching; Volume 3 (Waco, TX: Word Books Publishing, 1974), p. 139. and excerpted from Whitfield Gold, Pure. Refined. by Ray Comfort (Gainsville, FL: Bridge-Logos, 2006), p. 102.
Taken from 20 Centuries of Great Preaching; Volume 3 (Waco, TX: Word Books Publishing, 1974), p. 139. and excerpted from Whitfield Gold, Pure. Refined. by Ray Comfort (Gainsville, FL: Bridge-Logos, 2006), p. 102.
Friday, August 17, 2007
No Beggarly Elements
O my friend! We can make no atonement to a violated Law - we have no inward holiness of our own - the Lord Jesus is the Lord our righteousness.
Cling not to such beggarly elements - such filthy rags - mere cob webs of Pharisaical pride but look to Him who has wrought out a perfect righteousness for His people.
You find it a hard task to come naked and miserable to Christ... But if you come at all you must come thus ... There must be no conditions - Christ and Christ alone must be the only Mediator between God and sinful men - no miserable performances may be placed between the sinner and the Savior. Let the eye of faith be ever directed to the Lord Jesus Christ; and I beseech Him to bring every thought of your heart into captivity to the obedience of our Great High Priest.
George Whitfield (1714-1769)
Taken from God's Anointed Servant in the Great Revival of the Eighteenth Century, by Arnold A. Dallimore (Wheaton, IL: Crossway Books, 1990), p. 161. and excerpted from Whitfield Gold, Pure. Refined. by Ray Comfort (Gainsville, FL: Bridge-Logos, 2006), p. 99.
Cling not to such beggarly elements - such filthy rags - mere cob webs of Pharisaical pride but look to Him who has wrought out a perfect righteousness for His people.
You find it a hard task to come naked and miserable to Christ... But if you come at all you must come thus ... There must be no conditions - Christ and Christ alone must be the only Mediator between God and sinful men - no miserable performances may be placed between the sinner and the Savior. Let the eye of faith be ever directed to the Lord Jesus Christ; and I beseech Him to bring every thought of your heart into captivity to the obedience of our Great High Priest.
George Whitfield (1714-1769)
Taken from God's Anointed Servant in the Great Revival of the Eighteenth Century, by Arnold A. Dallimore (Wheaton, IL: Crossway Books, 1990), p. 161. and excerpted from Whitfield Gold, Pure. Refined. by Ray Comfort (Gainsville, FL: Bridge-Logos, 2006), p. 99.
Friday, April 27, 2007
Quote of the Day
"Man is nothing: he hath a free will to go to hell, but none to go to heaven, till God worketh in him to will and to do His good pleasure" - George Whitefield (1714-1769)
Sunday, October 01, 2006
The Eternity of Hell-Torments
"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.
The Eternity of Hell-Torments by George Whitefield (1714-1769)
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.
The Eternity of Hell-Torments by George Whitefield (1714-1769)
Monday, September 18, 2006
An Almost Christian
by George Whitefield (1714-1769)
Acts 26:28 - "Almost thou persuadest me to be a Christian."
An almost Christian, if we consider him in respect to his duty to God, is one that halts between two opinions; that wavers between Christ and the world; that would reconcile God and Mammon, light and darkness, Christ and Belial. It is true, he has an inclination to religion, but then he is very cautious how he goes too far in it: his false heart is always crying out, Spare thyself, do thyself no harm. He prays indeed, that "God's will may be done on earth, as it is in heaven." But notwithstanding, he is very partial in his obedience, and fondly hopes that God will not be extreme to mark every thing that he willfully does amiss; though an inspired apostle has told him, that "he who offends in one point is guilty of all." But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himself as righteous, and despises others; though at the same time he is as great a stranger to the divine life as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart. He goes on year after year, attending on the means of grace, but then, like Pharaoh's lean kine [cow?], he is never the better, but rather the worse for them.
If you consider him in respect to his neighbor, he is one that is strictly just to all; but then this does not proceed from any love to God or regard to man, but only through a principle of self-love: because he knows dishonesty will spoil his reputation, and consequently hinder his thriving in the world.
He is one that depends much upon being negatively good, and contents himself with the consciousness of having done no one any harm; though he reads in the gospel, that "the unprofitable servant was cast into outer darkness," and the barren fig-tree was cursed and dried up from the roots, not for bearing bad, but no fruit.
He is no enemy to charitable contributions in public, if not too frequently recommended: but then he is unacquainted with the kind offices of visiting the sick and imprisoned, clothing the naked, and relieving the hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility; and that Jesus Christ, in the 25th chapter of St. Matthew, condemns persons to everlasting punishment, not merely for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices, "When the Son of man shall come in his glory, he shall set the sheep on his right-hand, and the goats on his left. And then shall he say unto them on his left hand, depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not. Then shall they also say, Lord, when saw we thee an hungered, or a-thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, Verily I say unto you, inasmuch as ye have not done it unto one of the least of these my brethren, ye did it not unto me: and these shall go away into everlasting punishment unto me: and these shall go away into everlasting punishment." I thought proper to give you this whole passage of scripture at large, because our Savior lays such a particular stress upon it; and yet it is so little regarded, that were we to judge by the practice of Christians, one should be tempted to think there were no such verses in the Bible.
Acts 26:28 - "Almost thou persuadest me to be a Christian."
An almost Christian, if we consider him in respect to his duty to God, is one that halts between two opinions; that wavers between Christ and the world; that would reconcile God and Mammon, light and darkness, Christ and Belial. It is true, he has an inclination to religion, but then he is very cautious how he goes too far in it: his false heart is always crying out, Spare thyself, do thyself no harm. He prays indeed, that "God's will may be done on earth, as it is in heaven." But notwithstanding, he is very partial in his obedience, and fondly hopes that God will not be extreme to mark every thing that he willfully does amiss; though an inspired apostle has told him, that "he who offends in one point is guilty of all." But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himself as righteous, and despises others; though at the same time he is as great a stranger to the divine life as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart. He goes on year after year, attending on the means of grace, but then, like Pharaoh's lean kine [cow?], he is never the better, but rather the worse for them.
If you consider him in respect to his neighbor, he is one that is strictly just to all; but then this does not proceed from any love to God or regard to man, but only through a principle of self-love: because he knows dishonesty will spoil his reputation, and consequently hinder his thriving in the world.
He is one that depends much upon being negatively good, and contents himself with the consciousness of having done no one any harm; though he reads in the gospel, that "the unprofitable servant was cast into outer darkness," and the barren fig-tree was cursed and dried up from the roots, not for bearing bad, but no fruit.
He is no enemy to charitable contributions in public, if not too frequently recommended: but then he is unacquainted with the kind offices of visiting the sick and imprisoned, clothing the naked, and relieving the hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility; and that Jesus Christ, in the 25th chapter of St. Matthew, condemns persons to everlasting punishment, not merely for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices, "When the Son of man shall come in his glory, he shall set the sheep on his right-hand, and the goats on his left. And then shall he say unto them on his left hand, depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not. Then shall they also say, Lord, when saw we thee an hungered, or a-thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, Verily I say unto you, inasmuch as ye have not done it unto one of the least of these my brethren, ye did it not unto me: and these shall go away into everlasting punishment unto me: and these shall go away into everlasting punishment." I thought proper to give you this whole passage of scripture at large, because our Savior lays such a particular stress upon it; and yet it is so little regarded, that were we to judge by the practice of Christians, one should be tempted to think there were no such verses in the Bible.
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