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Sermons on Revival
information

Welcome to Sermons on Revival!

This blog has been constructed to promote a true revival of Christianity, where the hearts of people everywhere are turned back to the Lord Jesus Christ through a deep work of repentance and desperation for Him. The sermons on revival from revivalists listed here have been selected to help ignite the fires of revival within your heart to stir a passion for more of Christ in your life.

The Fires of Revival - Letter 2 - Charles Finney

calendar December 30, 2008
LETTER II

UNHEALTHY REVIVAL EXCITEMENT

Another error, which has prevailed to a considerable extent in promoting revivals of religion, I apprehend, is that of encouraging an unhealthy degree of excitement. Some degree of excitement is inevitable. The truths that must be seen and duly appreciated to induce the sinner to turn to God, will of necessity produce a considerable degree of excitement in his mind; but it should always be understood that excitement, especially where it exists in a high degree, exposes the sinner to great delusions.

Religion consists in the heart’s obedience to the law of the intelligence, as distinguished from its being influenced by emotion or fear. When the feelings are greatly excited, the will yields to them almost of necessity, I do not mean that it does absolutely by necessity, but that an excited state of feeling has so much power over the will that it almost certainly controls it. Now the mind is never religious when it is actuated by the feelings, for this is following impulse. Whatever the feelings are, if the soul gives itself up to be controlled by feelings rather than by the law and gospel of God, as truth lies revealed in the intelligence, it is not a religious state of mind.

Now the real difficulty of obeying the law of the intelligence is in proportion to the amount of excitement. Just in proportion as the feelings are strongly excited, they tend to govern the will, and in as far as they do
govern the will, there is and can be no religion in the soul, whatever these feelings are.

Now, just so much excitement is important in revivals as is requisite to secure the fixed and thorough attention of the mind to the truth, and no more. When excitement goes beyond this, it is always dangerous. When excitement is very great, so as really to carry the will, the subjects of this excitement invariably deceive themselves. They get the idea that they are religious in proportion as they are governed by their feelings. They are conscious of feeling deeply, and of acting accordingly, and because they do feel. They are conscious of being sincerely actuated by their feelings. This they regard as true religion. Whereas, if they are really governed by their feelings as distinguished from their intelligence, they are not religious at all.

This is no doubt the secret of so many false hopes, in those revivals in which there is very great excitement. Where this has not been understood, and very great excitement has been rather nourished than controlled; where it has been taken for granted that the revival of religion is great in proportion to the amount of excitement, great evils have invariably resulted to the cause of Christ. The great excitement attending revivals is an evil often incidental to real revivals of religion. But if the attention of the people can be thoroughly secured, no more excitement should be encouraged than is consistent with leaving the intelligence to exercise its full power on the will, without the obstruction of deeply excited feelings. I
have often seen persons in so much excitement that the intelligence seemed to be almost stultified, and anything but reason seemed to have the control of the will.

This is not religion, but enthusiasm; and oftentimes, as I shall have occasion to show in the course of these letters, has taken on, at last, the type of fanaticism.

Again, it is a dangerous thing in revivals to address too exclusively the hopes and fears of men; for the plain reason that, selfish as man is, addressing his hopes and fears almost exclusively, tends to beget in him a
selfish submission to God - a selfish religion to which he is moved, on the one hand, by fear of punishment, and, on the other, by hope of reward.

Now it is true that God addresses the hopes and the fears of men, threatens them with punishment if they disobey, and offers them rewards if they obey; but still there is no virtue while the heart is actuated merely
by hope of reward or fear of punishment. If sinners will disinterestedly love Him, and consecrate themselves to the good of universal being, He promises them a reward for this disinterested service. But He nowhere
promises them reward for following Him for the loaves and fishes.

This is sheer selfishness.

If sinners will repent and turn away from their sins, and disinterestedly consecrate themselves to the good of the universe and the glory of God, He promises to forgive their sins. But this promise is not made to a selfish giving up of sin. Outward sin may be given up from selfish motives, but the sin of the heart never can be; for that consists in selfishness, and it is nonsense and absurdity to speak of really giving up sin from selfish motives. Every selfish effort at giving up the heart is only a confirmation of selfishness. All attempts to give up sin from mere fear of punishment or hope of reward are not only hypocritical, but tend directly to confirm, strengthen, and perpetuate the selfishness of the heart.

There can be no doubt that when sinners are careless, addressing their hopes and fears is the readiest and perhaps the only way of arousing them, and getting their attention to the subject of salvation; but it should be forever remembered that when their attention is thus secured, they should, as far as possible, be kept from taking a selfish view of the subject. Those considerations should then be pressed on them that tend to draw them away from themselves, and constrain them to give their whole being up to God. We should present to their minds the character of God, His government, Christ, the Holy Spirit, the plan of salvation - any such thing that is calculated to charm the sinner away from his sins, and from pursuing his own interests, and that is calculated to excite him to exercise disinterested and universal love.

On the other hand, his own deformity, selfishness, self-will, pride, ambition, enmity, lusts, guilt, loathsomeness, hatefulness, spiritual death, dependence, its nature and its extent - all these things should be brought to bear in a burning focus on his mind. Right over against his own selfishness, enmity, self-will, and loathsome depravity, should be set the disinterestedness, the great love, the infinite compassion, the meekness, condescension, purity, holiness, truthfulness, and justice of the blessed God. These should be held before him, like a mirror, until they press on him with such a mountain weight as to break his heart. It is very easy to see that this can not be done without producing a considerable degree, and oftentimes a high degree, of excitement. But it should be forever remembered that great excitement is only an incidental evil, and by no means a thing which is to be looked upon as highly favorable to his conversion. The more calm the soul can be kept while it gazes on those truths, the more free is the will left to comply with obligation as it lies revealed in the intelligence.

I have no doubt that much unreasonable opposition has been made to the excitement that is often witnessed in connection with revivals of religion; for, as I have said, great excitement is oftentimes unavoidable. But I have just as little doubt that, oftentimes, excitement has been unnecessarily great, and that real pains have been taken to promote deep and overwhelming excitement. I have sometimes witnessed efforts that were
manifestly intended to create as much excitement as possible, and not infrequently have measures been used which seemed to have no tendency to instruct or to subdue the will, or to bring sinners to the point of
intelligently closing in with the terms of salvation; but, on the contrary, it has seemed to me to beget a sort of infatuation through the power of overwhelming excitement. I can not believe that this is healthful or at all
safe in revivals. Indeed, where such a course has been taken, I believe it will be found to be a universal truth that evil, instead of good, has resulted from such efforts.

The more I have seen of revivals, the more I am impressed with the importance of keeping excitement down as far as is consistent with a full exhibition of truth.

Oftentimes, excitement spreads rapidly through a congregation under the influence of sympathy, and it not infrequently becomes necessary, in powerful revivals, to proceed with great discretion for this reason. Where one individual becomes overwhelmed with excitement, and breaks out into loud crying and tears, which he can not contain himself, but has to wail out with excitement, it requires much judgment to dispose of such a case without injury on the one side or the other. If the thing be severely rebuked, it will almost invariably beget such a feeling among Christians as to quench the Spirit. On the other hand, if it be openly encouraged and the flame fanned, it will often produce an overwhelming amount of excitement throughout the congregation. Many will, perhaps, be entirely overcome, and multitudes will profess to submit to God; whereas scarcely one of them has acted intelligently, or will, in the end, be found to have been truly converted.

It is sometimes said, No matter how great the excitement is, if it is only produced by truth.

Now it often comes to pass that, up to a certain point, excitement will be produced by truth, at which point the intellect becomes bewildered, the sensibility becomes inflamed and overwhelmed, and there is a perfect
explosion of feeling, while the intellect is almost smothered and wrecked by the tornado of excitement. Now this is a state very unfavorable to true conversion. I have seen such cases repeatedly, and before I had experience on that subject, I thought well and even highly of cases of this kind. But I have learned to view them in a different light, and to feel much more confidence in apparent conversions that occur where there is greater calmness of mind. I wish to be understood.

Excitement can not reasonably be objected to as a thing entirely unnecessary in revivals; but the thing I would be distinctly understood to say is, that no effort should be made to produce excitement beyond what a lucid and powerful exposition of truth will produce. All the measures used to awaken interest, and our whole policy in regulating this awakened interest, should be such as will not disturb the operations of the intelligence, or divert its attention from the truth to which the heart is bound to submit.

I remark again, that many excitements which are taken for revivals of religion, after all, result in very little substantial piety, simply because the excitement is too great. Appeals are made too much to the feelings. Hope and fear are exclusively addressed. A strain of preaching is adopted which appeals rather to the sympathies and the feelings than to the intelligence.

A tornado of excitement results, but no intelligent action of the heart. The will is swept along by a tempest of feeling. The intelligence is rather, for the time, being stultified and confounded than possessed with clear views of truth. Now this certainly can never result in good.

Again, especially has this mistake been common, if I am not mistaken, in endeavors to promote revivals among children. The whole tendency of things with them is to excitement, and not the least dependence can be placed on revivals among them without the greatest pains to instruct rather than to excite them. They may be thrown into a perfect tempest of excitement, and multitudes of them profess to be, and perhaps appear to be, converted, when they are influenced solely by their feelings, and have no thorough discriminating and correct views of truth at all. I know the result of all such efforts and such excitements among children is to make them skeptics; and, indeed, this is the result among all classes of persons who are brought to be the subjects of great excitement about religion, and have not sufficient solid and discriminating instruction to turn their hearts to God.

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Sermons on Revival - Finneys Letters on Revival

calendar July 15, 2008

Continuing with our sermons on revival, we have Chapter 1 of Charles Finney’s Letters on Revival (or Revival Fires).

LETTER I

SUPERFICIAL REVIVALS

I have observed, and multitudes of others also I find have observed, that for the last ten years, revivals of religion have been gradually becoming more and more superficial. All the phenomena which they exhibit testify to this as a general fact. There is very much less deep conviction of sin and deep depth of humility, and much less strength in all the graces exhibited by converts in late revivals, than in the converts from the revivals which occurred about 1830 and 1831 and for some time previous. I have observed, as have others also, that revivals are of much shorter duration, and that a reaction comes on much more suddenly and disastrously than formerly.

Also, that fewer of the converts make stable and efficient Christians; that those who do persevere, appear to have less of the Spirit of Christ than in former revivals; - not so much of the spirit of prayer, and are not so modest and humble. In short, all the phenomena of the more recent revivals, judging from my own experience and observation and from the testimony of other witnesses, show that they have at least very extensively, taken on a much less desirable type than formerly.

Christians are much less spiritual in revivals, much less prevalent in prayer, not so deeply humbled and quickened and thoroughly baptized with the Holy Ghost as they were formerly. These statements I do not suppose to be universally applicable to modern revivals, but I do believe them to be applicable generally. As revivals now exist, I believe ministers arc not nearly as desirous of seeing them in their congregations as they formerly were, nor have they good reason to be.

Those ministers who have witnessed none but the later revivals of which I speak, are almost afraid of revivals. They have seen the disastrous results of modern revivals so frequently, that they honestly entertain the doubt whether they are, upon the whole, desirable. Those, as I have good reason to know, who saw the revivals which occurred ten or twenty years ago, greatly prefer revivals of that type. They are distressed with the superficiality of many recent revivals. I make this as a general, not a universal remark, and state only my own opinion of public sentiment.

I have often heard it said, both among ministers and private Christians, We long to see the days return when we shall have such revivals as we saw years ago. I have been anxiously watching the progress of things in this direction, and inquiring as carefully and prayerfully as I could into the causes which are operating to produce these results. If I am not misinformed, and have not greatly misapprehended the case, the following will be found among them:

1. There is much less probing of the heart by a deep and thorough exhibition of human depravity, than was formerly the case. It has been of late a common remark, and a brothel who has long labored as an evangelist made the same remark, that for the last few years there has been little or no opposition made by impenitent sinners to revivals. Now it is not because the carnal mind is not still enmity against God, but I greatly fear it is for the want of thoroughly turning up to the light the deep foundations of this enmity in their hearts. The unutterable depravity of the human heart has not, I fear, been laid open to the very bottom as it formerly was.

A few sermons on the subject of moral depravity are generally preached in every revival, but I fear this is by no means the great theme of the preaching so much and so long as it ought to be, in order thoroughly to break up the fallow ground of the sinner’s and the professor’s heart. From my own experience and observation, as well as from the Word of God, am fully convinced that the character of revivals depends very much upon the stress that is laid upon the depravity of the heart. Its pride, enmity, windings, deceitfulness, and everything else that is hateful to God, should be exposed in the light of His perfect law.

2. I fear that stress enough is not laid upon the horrible guilt of this depravity. Pains enough is not taken, by a series of pointed and cutting discourses, to show the sinner the utter inexcusableness, the unutterable wickedness and guilt, of his base heart. No revival can be thorough until sinners and backsliders are so searched and humbled, that they can not hold up their heads. It is a settled point with me, that while backsliders and sinners can come to an anxious meeting, and hold up their heads and look you and others in the face without blushing and confusion, the work of searching is by no means performed, and they are in no state to be thoroughly broken down and converted to God. I wish to call the attention of my brethren especially to this fact.

When sinners and backsliders are really convicted by the Holy Ghost, they are greatly ashamed of themselves. Until they manifest deep shame, it should be known that the probe is not used sufficiently, and they do not see themselves as they ought. When I go into a meeting of inquiry and look over the multitudes, if I see them with heads up, looking at me and at each other, I have learned to understand what work I have to do. Instead of pressing them immediately to come to Christ, I must go to work to convict them of sin. Generally, by looking over the room, a minister can tell, not only who are convicted and who are not, but who are so deeply convicted as to be prepared to receive Christ.

Some are looking around, and manifest no shame at all; others can not look you in the face, and yet can hold up their heads; others still can not hold up their heads, and yet are silent; others, by their sobbing, and breathing, and agonizing, reveal at once the fact that the sword of the Spirit has wounded them to their very heart. Now, I have learned that a revival never does take on a desirable and wholesome type any further than the preaching and means are so directed, and so efficient as to produce that kind of genuine and deep conviction which breaks the sinner and the backslider right down, and makes him unutterably ashamed and confounded before the Lord, until he is not only stripped of every excuse, but driven to go all lengths in justifying God and condemning himself.

3. I have thought that, at least in a great many instances, stress enough has not been laid upon the necessity of Divine influence upon the hearts of Christians and of sinners. I am confident that I have sometimes erred in this respect myself. In order to rout sinners and backsliders from their self-justifying pleas and refuges, I have laid, and I doubt not that others also have laid, too much stress upon the natural ability of sinners, to the neglect of showing them the nature and extent of their dependence upon the grace of God and the influence of His Spirit. This has grieved the Spirit of God. His work not being honored by being made sufficiently prominent, and not being able to get the glory to Himself of His own work, He has withheld His influences. In the meantime, multitudes have been greatly excited by the means used to promote an excitement, and have obtained hopes, without ever knowing the necessity of the presence and
powerful agency of the Holy Ghost.

It hardly need be said that such hopes are better thrown away than kept. It were strange, indeed, if one could lead a Christian life upon the foundation of an experience in which the Holy Ghost is not recognized as having anything to do.

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Heaven Shaking, Blessing Releasing Obedience

calendar July 7, 2008

On the United Revival website, I’ve just added another article talking about the kind of heaven shaking, blessing releasing obedience that we as Christians can walk in.

Let’s be honest, the whole idea of obedience isn’t a popular message. When was the last time you really heard someone talk about how being a Christian involves you dying to your own way of doing things? Honestly, I’d rather hear a message on how the Lord wants to open the windows of heaven and pour out a blessing so big that I can’t even get all of it.

But there’s something stirring in my heart about a gospel of simplicity. A gospel where the basic, foundational (but mostly forgotten, often ignored and rarely spoken of) truths of the gospel need to be preached and emphasized as being crucial to our development as Christians.

It’s funny how we often run after and lift up the “new thing” that comes around (not that it’s necessarily wrong), and forget about or overlook the foundational values that we need,  seeing them as being old, archaic and irrelevant. Where we think of character development, purity, righteousness, honesty, (and in the article I wrote) obedience are things that were for a previous generation, and don’t really apply.

But the Lord has been really impressing on me the importance and significance of the foundational (and powerful) truths of the gospel where we have neglected them for something that seems to be newer and more exciting. Or maybe I should say, more satisfying of our flesh.

Yup, I did just say that.

Truth can hurt, as the Word of God is a sharp, two edged sword. (I know, it’s cut me deep many times before - and often it is concerning what I’ve written about).

You can see this article called: Heaven Shaking, Blessing Releasing Obedience here.

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An Introduction to Charles Finney’s: Letters on Revival or REVIVAL FIRE

calendar July 5, 2008

INTRODUCTORY TO ALL THE FRIENDS, AND ESPECIALLY ALL THE MINISTERS OF OUR LORD JESUS CHRIST

Beloved in the Lord,

Many of you are aware that several years since a series of lectures on the subject of revivals was published through the columns of the New York “Evangelist.” These lectures were preached by me to my own congregation in the city of New York, and reported by the editor of that paper. Since the publication of those lectures, my observation and experience on the subject have been continually developing and ripening, until I am very desirous of saying many additional things to my brethren on this subject.

When I first began to preach, I was without knowledge and without experience on the subject of revivals. I had but a very limited Christian experience. The Lord led me in a way that I knew not. I have recently
thought that it might be useful to the Churches, to communicate to them my ripened experience and convictions upon the same subject…..

I wish the brethren particularly to understand that I lay no claim of infallibility upon this subject. I only wish to give my opinions with that modesty which becomes my ignorance, and which is demanded also by the nature of the subject.

I have had a continual experience upon the subject of revivals of religion, now for about twenty years; in the course of which experience, I have watched narrowly ;and with much solicitude the various types, developments, results, and indeed all the phenomena pertaining to them, and resulting from them. I have occasionally seen remarks in some of the newspapers assuming that, since my residence in Oberlin, I have ceased to witness powerful revivals of religion in connection with my labors and the labors of those connected with me but this is a great mistake, as my brethren generally would have been informed had not some of the leading papers which have made the assumption just mentioned, declined giving to the public the facts as they are and have been. I do not mention this either to censure those editors, or to boast of the success of my own labors and of those associated with me, but simply to bespeak your unbiased attention to what I have to say as coming, not from one whose observation and experience in revivals have long ago ceased, but from one whose opportunities for observation and experience have continued in their freshness up to the present hour.

Since I have been here, my position at home and my observation abroad, have given me peculiar advantages for judging of the expediency and inexpediency of certain measures. I have seen powerful revivals in this place, from time to time, now for about ten years, and indeed the state of things has generally been such here as would elsewhere have been considered a revival state. Scarcely a week, or even a day, has passed without more or less cases coming under my observation of manifest Divine influence. I have had an opportunity to witness the results of revivals in their influence over young men preparing for the ministry, over ministers themselves, over the community at large, and for years after their occurrence. I have marked with the deepest interest their rise, their progress, their temporary decline, and again their revival, the various types they have taken on, and the occasion of these modifications…..

There is a considerable number of topics to which I desire to call the attention of my brethren. In the providence of God, I have witnessed a great variety of methods in conducting revivals. When I first began to be acquainted with them, and for about ten years of my earliest labors, what are now termed protracted meetings were not known; since which, these meetings, first styled “conferences of Churches,” then “three-days’ meetings,” then “four-days’ meetings,” and subsequently “protracted meetings,” extending continuously through several weeks, have been the order of the day. In respect to the expediency as manifested in the results of these different methods, I have several things to say, to which I invite the prayerful consideration of all classes of Christians: also with respect to the great care that should be taken to prevent their degenerating into a spirit of fanaticism and misrule, as in at least some instances they manifestly have done. I wish also to call the attention of the brethren to the occasions of those disastrous results.

Your brother, C. G. FINNEY

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Jonathan Edwards’ Revival Sermon

calendar June 26, 2008

Sinners in the Hands of an Angry God, Part 3

And now you have an extraordinary opportunity, a day wherein Christ has thrown the door of mercy wide open, and stands in calling and crying with a loud voice to poor sinners; a day wherein many are flocking to him, and pressing into the kingdom of God.

Many are daily coming from the east, west, north and south; many that were very lately in the same miserable condition that you are in, are now in a happy state, with their hearts filled with love to him who has loved them, and washed them from their sins in his own blood, and rejoicing in hope of the glory of God.

How awful is it to be left behind at such a day! To see so many others feasting, while you are pining and perishing! To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart, and howl for vexation of spirit! How can you rest one moment in such a condition? Are not your souls as precious as the souls of the people at Suffield, where they are flocking from day to day to Christ?

Are there not many here who have lived long in the world, and are not to this day born again? And so are aliens from the commonwealth of Israel, and have done nothing ever since they have lived, but treasure up wrath against the day of wrath?

Oh, sirs, your case, in an especial manner, is extremely dangerous. Your guilt and hardness of heart is extremely great. Do you not see how generally persons of your years are passed over and left, in the present remarkable and wonderful dispensation of God’s mercy? You had need to consider yourselves, and awake thoroughly out of sleep. You cannot bear the fierceness and wrath of the infinite God.

And you, young men, and young women, will you neglect this precious season which you now enjoy, when so many others of your age are renouncing all youthful vanities, and flocking to Christ? You especially have now an extraordinary opportunity; but if you neglect it, it will soon be with you as with those persons who spent all the precious days of youth in sin, and are now come to such a dreadful pass in blindness and hardness.

And you, children, who are unconverted, do not you know that you are going down to hell, to bear the dreadful wrath of that God, who is now angry with you every day and every night? Will you be content to be the children of the devil, when so many other children in the land are converted, and are become the holy and happy children of the King of kings?

And let every one that is yet out of Christ, and hanging over the pit of hell, whether they be old men and women, or middle aged, or young people, or little children, now hearken to the loud calls of God’s word and providence. This acceptable year of the Lord, a day of such great favor to some, will doubtless be a day of as remarkable vengeance to others.

Men’s hearts harden, and their guilt increases apace at such a day as this, if they neglect their souls; and never was there so great danger of such persons being given up to hardness of heart and blindness of mind. God seems now to be hastily gathering in his elect in all parts of the land; and probably the greater part of adult persons that ever shall be saved, will be brought in now in a little time, and that it will be as it was on the great out-pouring of the Spirit upon the Jews in the apostles’ days; the election will obtain, and the rest will be blinded.

If this should be the case with you, you will eternally curse this day, and will curse the day that ever you was born, to see such a season of the pouring out of God’s Spirit, and will wish that you had died and gone to hell before you had seen it. Now undoubtedly it is, as it was in the days of John the Baptist, the axe is in an extraordinary manner laid at the root of the trees, that every tree which brings not forth good fruit, may be hewn down and cast into the fire.

Therefore, let every one that is out of Christ, now awake and fly from the wrath to come. The wrath of Almighty God is now undoubtedly hanging over a great part of this congregation. Let every one fly out of Sodom: “Haste and escape for your lives, look not behind you, escape to the mountain, lest you be consumed.”

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Sinners in the Hands of an Angry God, Part 2

calendar June 24, 2008

Here is Part 2 of Jonathan Edwards’ most famous sermon:

But the foolish children of men miserably delude themselves in their own schemes, and in confidence in their own strength and wisdom; they trust to nothing but a shadow. The greater part of those who heretofore have lived under the same means of grace, and are now dead, are undoubtedly gone to hell; and it was not because they were not as wise as those who are now alive: it was not because they did not lay out matters as well for themselves to secure their own escape.

If we could speak with them, and inquire of them, one by one, whether they expected, when alive, and when they used to hear about hell, ever to be the subjects of misery: we doubtless, should hear one and another reply, “No, I never intended to come here: I had laid out matters otherwise in my mind; I thought I should contrive well for myself: I thought my scheme good. I intended to take effectual care; but it came upon me unexpected; I did not look for it at that time, and in that manner; it came as a thief: Death outwitted me: God’s wrath was too quick for me.

Oh, my cursed foolishness!

I was flattering myself, and pleasing myself with vain dreams of what I would do hereafter; and when I was saying, Peace and safety, then sudden destruction came upon me.”

10. God has laid himself under no obligation, by any promise to keep any natural man out of hell one moment. God certainly has made no promises either of eternal life, or of any deliverance or preservation from eternal death, but what are contained in the covenant of grace, the promises that are given in Christ, in whom all the promises are yea and amen. But surely they have no interest in the promises of the covenant of grace who are not the children of the covenant, who do not believe in any of the promises, and have no interest in the Mediator of the covenant.

So that, whatever some have imagined and pretended about promises made to natural men’s earnest seeking and knocking, it is plain and manifest, that whatever pains a natural man takes in religion, whatever prayers he makes, till he believes in Christ, God is under no manner of obligation to keep him a moment from eternal destruction.

So that, thus it is that natural men are held in the hand of God, over the pit of hell; they have deserved the fiery pit, and are already sentenced to it; and God is dreadfully provoked, his anger is as great towards them as to those that are actually suffering the executions of the fierceness of his wrath in hell, and they have done nothing in the least to appease or abate that anger, neither is God in the least bound by any promise to hold them up one moment; the devil is waiting for them, hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them, and swallow them up; the fire pent up in their own hearts is struggling to break out: and they have no interest in any Mediator, there are no means within reach that can be any security to them.

In short, they have no refuge, nothing to take hold of; all that preserves them every moment is the mere arbitrary will, and uncovenanted, unobliged forbearance of an incensed God.

APPLICATION

The use of this awful subject may be for awakening unconverted persons in this congregation. This that you have heard is the case of every one of you that are out of Christ.

That world of misery, that lake of burning brimstone, is extended abroad under you. There is the dreadful pit of the glowing flames of the wrath of God; there is hell’s wide gaping mouth open; and you have nothing to stand upon, nor any thing to take hold of; there is nothing between you and hell but the air; it is only the power and mere pleasure of God that holds you up.

You probably are not sensible of this; you find you are kept out of hell, but do not see the hand of God in it; but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. But indeed these things are nothing; if God should withdraw his hand, they would avail no more to keep you from falling, than the thin air to hold up a person that is suspended in it.

Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell, than a spider’s web would have to stop a falling rock.

Were it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies. God’s creatures are good, and were made for men to serve God with, and do not willingly subserve to any other purpose, and groan when they are abused to purposes so directly contrary to their nature and end. And the world would spew you out, were it not for the sovereign hand of him who hath subjected it in hope.

There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you. The sovereign pleasure of God, for the present, stays his rough wind; otherwise it would come with fury, and your destruction would come like a whirlwind, and you would be like the chaff of the summer threshing floor.

The wrath of God is like great waters that are dammed for the present; they increase more and more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped, the more rapid and mighty is its course, when once it is let loose. It is true, that judgment against your evil works has not been executed hitherto; the floods of God’s vengeance have been withheld; but your guilt in the mean time is constantly increasing, and you are every day treasuring up more wrath; the waters are constantly rising, and waxing more and more mighty; and there is nothing but the mere pleasure of God, that holds the waters back, that are unwilling to be stopped, and press hard to go forward.

If God should only withdraw his hand from the flood-gate, it would immediately fly open, and the fiery floods of the fierceness and wrath of God, would rush forth with inconceivable fury, and would come upon you with omnipotent power; and if your strength were ten thousand times greater than it is, yea, ten thousand times greater than the strength of the stoutest, sturdiest devil in hell, it would be nothing to withstand or endure it.

The bow of God’s wrath is bent, and the arrow made ready on the string, and justice bends the arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood. Thus all you that never passed under a great change of heart, by the mighty power of the Spirit of God upon your souls; all you that were never born again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether unexperienced light and life, are in the hands of an angry God.

However you may have reformed your life in many things, and may have had religious affections, and may keep up a form of religion in your families and closets, and in the house of God, it is nothing but his mere pleasure that keeps you from being this moment swallowed up in everlasting destruction. However unconvinced you may now be of the truth of what you hear, by and by you will be fully convinced of it.

Those that are gone from being in the like circumstances with you, see that it was so with them; for destruction came suddenly upon most of them; when they expected nothing of it, and while they were saying, Peace and safety: now they see, that those things on which they depended for 10peace and safety, were nothing but thin air and empty shadows.

The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect over the fire, abhors you, and is dreadfully provoked: his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times more abominable in his eyes, than the most hateful venomous serpent is in ours. You have offended him infinitely more than ever a stubborn rebel did his prince; and yet it is nothing but his hand that holds you from falling into the fire every moment.

It is to be ascribed to nothing else, that you did not go to hell the last night; that you were suffered to awake again in this world, after you closed your eyes to sleep. And there is no other reason to be given, why you have not dropped into hell since you arose in the morning, but that God’s hand has held you up. There is no other reason to be given why you have not gone to hell, since you have sat here in the house of God, provoking his pure eyes by your sinful wicked manner of attending his solemn worship. Yea, there is nothing else that is to be given as a reason why you do not this very moment drop down into hell.

O sinner! Consider the fearful danger you are in: it is a great furnace of wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over in the hand of that God, whose wrath is provoked and incensed as much against you, as against many of the damned in hell. You hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it, and burn it asunder; and you have no interest in any Mediator, and nothing to lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own, nothing that you ever have done, nothing that you can do, to induce God to spare you one moment.

And consider here more particularly,

1. Whose wrath it is: it is the wrath of the infinite God. If it were only the wrath of man, though it were of the most potent prince, it would be comparatively little to be regarded. The wrath of kings is very much dreaded, especially of absolute monarchs, who have the possessions and lives of their subjects wholly in their power, to be disposed of at their mere will. “The fear of a king is as the roaring of a lion: Whoso provoketh him to anger, sinneth against his own soul.” Proverbs 20:2.

The subject that very much enrages an arbitrary prince, is liable to suffer the most extreme torments that human art can invent, or human power can inflict. But the greatest earthly potentates in their greatest majesty and strength, and when clothed in their greatest terrors, are but feeble, despicable worms of the dust, in comparison of the great and almighty Creator and King of heaven and earth. It is but little that they can do, when most enraged, and when they have exerted the utmost of their fury.

All the kings of the earth, before God, are as grasshoppers; they are nothing, and less than nothing: both their love and their hatred is to be despised. The wrath of the great King of kings, is as much more terrible than theirs, as his majesty is greater. “And I say unto you, my friends, Be not afraid of them that kill the body, and after that, have no more that they can do. But I will forewarn you whom you shall fear: Fear him, which after he hath killed, hath power to cast into hell: yea, I say unto you, Fear him.“    Luke 12:4-5.”

2. It is the fierceness of his wrath that you are exposed to. We often read of the fury of God; as in “According to their deeds, accordingly he will repay fury to his adversaries.” Isaiah 59:18. So “For behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. ” Isaiah 66:15.” And in many other places. So, we read of “the wine press of the fierceness and wrath of Almighty God.” Revelation 19:15.  The words are exceeding terrible.

If it had only been said, “the wrath of God,” the words would have implied that which is infinitely dreadful: but it is “the fierceness and wrath of God.” The fury of God! The fierceness of Jehovah! Oh, how dreadful that must be! Who can utter or conceive what such expressions carry in them! But it is also “the fierceness and wrath of Almighty God.” As though there would be a very great manifestation of his almighty power in what the fierceness of his wrath should inflict, as though omnipotence should be as it were enraged, and exerted, as men are wont to exert their strength in the fierceness of their wrath.

Oh! then, what will be the consequence! What will become of the poor worm that shall suffer it! Whose hands can be strong? And whose heart can endure? To what a dreadful, inexpressible, inconceivable depth of misery must the poor creature be sunk who shall be the subject of this!

Consider this, you that are here present, that yet remain in an unregenerate state. That God will execute the fierceness of his anger, implies, that he will inflict wrath without any pity. When God beholds the ineffable extremity of your case, and sees your torment to be so vastly disproportioned to your strength, and sees how your poor soul is crushed, and sinks down, as it were, into an infinite gloom; he will have no compassion upon you, he will not forbear the executions of his wrath, or in the least lighten his hand; there shall be no moderation or mercy, nor will God then at all stay his rough wind; he will have no regard to your welfare, nor be at all careful lest you should suffer too much in any other sense, than only that you shall not suffer beyond what strict justice requires.

Nothing shall be withheld, because it is so hard for you to bear. “Therefore will I also deal in fury; mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, yet I will not hear them. ”    Ezekiel 8:18.  Now God stands ready to pity you; this is a day of mercy; you may cry now with some encouragement of obtaining mercy. But when once the day of mercy is past, your most lamentable and dolorous cries and shrieks will be in vain; you will be wholly lost and thrown away of God, as to any regard to your welfare. God will have no other use to put you to, but to suffer misery; you shall be continued in being to no other end; for you will be a vessel of wrath fitted to destruction; and there will be no other use of this vessel, but to be filled full of wrath. God will be so far from pitying you when you cry to him, that it is said he will only “laugh and mock,” Proverbs 1:25, 26.

How awful are those words, which are the words of the great God. “I will tread them in mine anger, and will trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment.”   Isaiah 63:3. It is perhaps impossible to conceive of words that carry in them greater manifestations of these three things, viz. contempt, and hatred, and fierceness of indignation. If you cry to God to pity you, he will be so far from pitying you in your doleful case, or showing you the least regard or favor, that instead of that, he will only tread you under foot.

And though he will know that you cannot bear the weight of omnipotence treading upon you, yet he will not regard that, but he will crush you under his feet without mercy; he will crush out your blood, and make it fly, and it shall be sprinkled on his garments, so as to stain all his raiment. He will not only hate you, but he will have you in the utmost contempt: no place shall be thought fit for you, but under his feet to be trodden down as the mire of the streets.

3. The misery you are exposed to is that which God will inflict to that end, that he might show what that wrath of Jehovah is. God hath had it on his heart to show to angels and men, both how excellent his love is, and also how terrible his wrath is. Sometimes earthly kings have a mind to show how terrible their wrath is, by the extreme punishments they would execute on those that would provoke them. Nebuchadnezzar, that mighty and haughty monarch of the Chaldean empire, was willing to show his wrath when enraged with Shadrach, Meshech, and Abednego; and accordingly gave orders that the burning fiery furnace should be heated seven times hotter than it was before; doubtless, it was raised to the utmost degree of fierceness that human art could raise it.

But the great God is also willing to show his wrath, and magnify his awful majesty and mighty power in the extreme sufferings of his enemies. “What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?” Romans 9:22.  And seeing this is his design, and what he has determined, even to show how terrible the unrestrained wrath, the fury and fierceness of Jehovah is, he will do it to effect. There will be something accomplished and brought to pass that will be dreadful with a witness.

When the great and angry God hath risen up and executed his awful vengeance on the poor sinner, and the wretch is actually suffering the infinite weight and power of his indignation, then will God call upon the whole universe to behold that awful majesty and mighty power that is to be seen in it. “And the people shall be as the burnings of lime, as thorns cut up shall they be burnt in the fire. Hear ye that are far off, what I have done; and ye that are near, acknowledge my might. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites,“    Isaiah 32:12-14.

Thus it will be with you that are in an unconverted state, if you continue in it; the infinite might, and majesty, and terribleness of the omnipotent God shall be magnified upon you, in the ineffable strength of your torments. You shall be tormented in the presence of the holy angels, and in the presence of the Lamb; and when you shall be in this state of suffering, the glorious inhabitants of heaven shall go forth and look on the awful spectacle, that they may see what the wrath and fierceness of the Almighty is; and when they have seen it, they will fall down and adore that great power and majesty.

“And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth and look upon the carcasses of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh.”   Isaiah 66:23, 24.”

4. It is everlasting wrath. It would be dreadful to suffer this fierceness and wrath of Almighty God one moment; but you must suffer it to all eternity. There will be no end to this exquisite horrible misery. When you look forward, you shall see a long forever, a boundless duration before you, which will swallow up your thoughts, and amaze your soul; and you will absolutely despair of ever having any deliverance, any end, any mitigation, any rest at all. You will know certainly that you must wear out long ages, millions of millions of ages, in wrestling and conflicting with this almighty merciless vengeance; and then when you have so done, when so many ages have actually been spent by you in this manner, you will know that all is but a point to what remains. So that your punishment will indeed be infinite.

Oh, who can express what the state of a soul in such circumstances is! All that we can possibly say about it, gives but a very feeble, faint representation of it; it is inexpressible and inconceivable: for “who knows the power of God’s anger?”

How dreadful is the state of those that are daily and hourly in the danger of this great wrath and infinite misery! But this is the dismal case of every soul in this congregation that has not been born again, however moral and strict, sober and religious, they may otherwise be.

Oh that you would consider it, whether you be young or old! There is reason to think, that there are many in this congregation now hearing this discourse, that will actually be the subjects of this very misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they now have. It may be they are now at ease, and hear all these things without much disturbance, and are now flattering themselves that they are not the persons, promising themselves that they shall escape.

If we knew that there was one person, and but one, in the whole congregation, that was to be the subject of this misery, what an awful thing would it be to think of! If we knew who it was, what an awful sight would it be to see such a person! How might all the rest of the congregation lift up a lamentable and bitter cry over him! But, alas! Instead of one, how many is it likely will remember this discourse in hell? And it would be a wonder, if some that are now present should not be in hell in a very short time, even before this year is out. And it would be no wonder if some persons, that now sit here, in some seats of this meeting-house, in health, quiet and secure, should be there before tomorrow morning.

Those of you that finally continue in a natural condition, that shall keep out of hell longest will be there in a little time! Your damnation does not slumber; it will come swiftly, and, in all probability, very suddenly upon many of you. You have reason to wonder that you are not already in hell. It is doubtless the case of some whom you have seen and known, that never deserved hell more than you, and that heretofore appeared as likely to have been now alive as you. Their case is past all hope; they are crying in extreme misery and perfect despair; but here you are in the land of the living and in the house of God, and have an opportunity to obtain salvation. What would not those poor damned hopeless souls give for one day’s opportunity such as you now enjoy!

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Sinners in the Hands of an Angry God, Part 1

calendar June 21, 2008

Jonathan Edwards’ sermon, “Sinners in the Hands of an Angry God”, is probably one of the most recognizable (if even by name only) sermons ever preached, and is the prototype for virtually every “hellfire and brimstone” sermon since. Edwards preached this sermon on July 8, 1741, during the Great Awakening.

So, without further delay, here is Part 1 of Jonathan Edwards’ sermon:

SINNERS IN THE HANDS OF AN ANGRY GOD.

Deuteronomy 32:35

Their foot shall slide in due time.

In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, who were God’s visible people, and who lived under the means of grace; but who, notwithstanding all God’s wonderful works towards them, remained (as verse 28.) void of counsel, having no understanding in them. Under all the cultivations of heaven, they brought forth bitter and poisonous fruit; as in the two verses next preceding the text.

The expression I have chosen for my text, their foot shall slide in due time, seems to imply the following things, relating to the punishment and destruction to which these wicked Israelites were exposed:

1. That they were always exposed to destruction; as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction coming upon them, being represented by their foot sliding. The same is expressed, “Surely thou didst set them in slippery places; thou castedst them down into destruction. “ Psalm 73:18”

2. It implies, that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once without warning: Which is also expressed in “Surely thou didst set them in slippery places; thou castedst them down into destruction: How are they brought into desolation as in a moment?” Psalm 73:18-19

3. Another thing implied is, that they are liable to fall of themselves, without being thrown down by the hand of another; as he that stands or walks on slippery ground needs nothing but his own weight to throw him down.

4. That the reason why they are not fallen already and do not fall now is only that God’s appointed time is not come. For it is said, that when that due time, or appointed time comes, their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God will not hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands on such slippery declining ground, on the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost.

The observation from the words that I would now insist upon is this: “There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God.” By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God’s mere will had in the least degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment. The truth of this observation may appear by the following considerations.

1. There is no want of power in God to cast wicked men into hell at any moment. Men’s hands cannot be strong when God rises up. The strongest have no power to resist him, nor can any deliver out of his hands. He is not only able to cast wicked men into hell, but he can most easily do it. Sometimes an earthly prince meets with a great deal of difficulty to subdue a rebel, who has found means to fortify himself, and has made himself strong by the numbers of his followers. But it is not so with God. There is no fortress that is any defense from the power of God. Though hand join in hand, and vast multitudes of God’s enemies combine and associate themselves, they are easily broken in pieces. They are as great heaps of light chaff before the whirlwind; or large quantities of dry stubble before devouring flames. We find it easy to tread on and crush a worm that we see crawling on the earth; so it is easy for us to cut or singe a slender thread that any thing hangs by: thus easy is it for God, when he pleases, to cast his enemies down to hell.

What are we, that we should think to stand before him, at whose rebuke the earth trembles, and before whom the rocks are thrown down?

2. They deserve to be cast into hell; so that divine justice never stands in the way, it makes no objection against God’s using his power at any moment to destroy them. Yea, on the contrary, justice calls aloud for an infinite punishment of their sins. Divine justice says of the tree that brings forth such grapes of Sodom, “Cut it down, why cumbereth it the ground?” Luke 13:7. The sword of divine justice is every moment brandished over their heads, and it is nothing but the hand of arbitrary mercy, and God’s mere will, that holds it back.

3. They are already under a sentence of condemnation to hell. They do not only justly deserve to be cast down thither, but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell. “He that believeth not is condemned already.” John 3:18.  So that every unconverted man properly belongs to hell; that is his place; from thence he is, John 13:23. “Ye are from beneath,” and thither he is bound; it is the place that justice, and God’s word, and the sentence of his unchangeable law, assign to him.

4. They are now the objects of that very same anger and wrath of God, that is expressed in the torments of hell. And the reason why they do not go down to hell at each moment, is not because God, in whose power they are, is not then very angry with them; as he is with many miserable creatures now tormented in hell, who there feel and bear the fierceness of his wrath. Yea, God is a great deal more angry with great numbers that are now on earth; yea, doubtless, with many that are now in this congregation, who it may be are at ease, than he is with many of those who are now in the flames of hell.

So that it is not because God is unmindful of their wickedness, and does not resent it, that he does not let loose his hand and cut them off. God is not altogether such an one as themselves, though they may imagine him to be so. The wrath of

God bums against them, their damnation does not slumber; the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them; the flames do now rage and glow. The glittering sword is whet, and held over them, and the pit hath opened its mouth under them.

5. The devil stands ready to fall upon them, and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The scripture represents them as his goods, Luke 11:12. The devils watch them; they are ever by them at their right hand; they stand waiting for them, like greedy hungry lions that see their prey, and expect to have it, but are for the present kept back. If God should withdraw his hand, by which they are restrained, they would in one moment fly upon their poor souls. The old serpent is gaping for them; hell opens its mouth wide to receive them; and if God should permit it, they would be hastily swallowed up and lost.

6. There are in the souls of wicked men those hellish principles reigning, that would presently kindle and flame out into hell-fire, if it were not for God’s restraints. There is laid in the very nature of carnal men, a foundation for the torments of hell. There are those corrupt principles, in reigning power in them, and in full possession of them, that are seeds of hell-fire. These principles are active and powerful, exceeding violent in their nature, and if it were not for the restraining hand of God upon them, they would

soon break out, they would flame out after the same manner as the same corruptions, the same enmity does in the hearts of damned souls, and would beget the same torments as they do in them. The souls of the wicked are in Scripture compared to the troubled sea, Isaiah. 57:20. For the present, God restrains their wickedness by his mighty power, as he does the raging waves of the troubled sea, saying, “Hitherto shalt thou come, but no further,” but if God should withdraw that restraining power, it would soon carry all before it. Sin is the ruin and misery of the soul; it is destructive in its nature; and if God should leave it without restraint, there would need nothing else to make the soul perfectly miserable. The corruption of the heart of man is immoderate and boundless in its fury; and while wicked men live here, it is like fire pent up by God’s restraints, whereas if it were let loose, it would set on fire the course of nature; and as the heart is now a sink of sin, so, if sin was not restrained, it would immediately turn the soul into fiery oven, or a furnace of fire and brimstone.

7. It is no security to wicked men for one moment, that there are no visible means of death at hand. It is no security to a natural man, that he is now in health, and that he does not see which way he should now immediately go out of the world by any accident, and that there is no visible danger in any respect in his circumstances. The manifold and continual experience of the world in all ages, shows this is no evidence, that a man is not on the very brink of eternity, and that the next step will not be into another world. The unseen, unthought of ways and means of persons going suddenly out of the world are innumerable and inconceivable. Unconverted men walk over the pit of hell on a rotten covering, and there are innumerable places in this covering so weak that they will not bear their weight, and these places are not seen. The arrows of death fly unseen at noon-day; the sharpest sight cannot discern them. God has so many different unsearchable ways of taking wicked men out of the world and sending them to hell, that there is nothing to make it appear, that God had need to be at the expense of a miracle, or go out of the ordinary course of his providence, to destroy any wicked man, at any moment.

All the means that there are of sinners going out of the world, are so in God’s hands, and so universally and absolutely subject to his power and determination, that it does not depend at all the less on the mere will of God, whether sinners shall at any moment go to hell, than if means were never made use of, or at all concerned in the case.

8. Natural men’s prudence and care to preserve their own lives, or the care of others to preserve them, do not secure them a moment. To this, divine providence and universal experience do also bear testimony. There is this clear evidence that men’s own wisdom is no security to them from death; that if it were otherwise we should see some difference between the wise and politic men of the world, and others, with regard to their liableness to early and unexpected death: but how is it in fact? “How dieth the wise man? even as the fool. “ Ecclesiastes 2:16.

9. All wicked men’s pains and contrivance which they use to escape hell, while they continue to reject Christ, and so remain wicked men, do not secure them from hell one moment. Almost every natural man that hears of hell, flatters himself that he shall escape it; he depends upon himself for his own security; he flatters himself in what he has done, in what he is now doing, or what he intends to do. Every one lays out matters in his own mind how he shall avoid damnation, and flatters himself that he contrives well for himself, and that his schemes will not fail. They hear indeed that there are but few saved, and that the greater part of men that have died heretofore are gone to hell; but each one imagines that he lays out matters better for his own escape than others have done. He does not intend to come to that place of torment; he says within himself, that he intends to take effectual care, and to order matters so for himself as not to fail.

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