Editorial: No Pope Here

As we go to Press it has just been announced that the Pope of Rome has accepted an invitation from the Roman Catholic hierarchy of Britain to visit Britain in the year Nineteen Hundred and Eighty Two. This will be the first visit ever of a reigning Pope of Rome to the United Kingdom.

The Pope of Rome is not only Head of the Church of Rome but he is King of the Vatican Statelet. As a Head of State he cannot visit the United Kingdom without conforming to protocol and having the approval of Her Majesty the Queen. Constitutionally, however, the Queen could not invite the Pope to visit the United Kingdom, for by so doing she would violate the Revolution Settlement and also her own Coronation Oath. Moreover, as her illustrious predecessor Queen Elizabeth I was excommunicated by the Pope, an excommunication which included her Protestant heirs and successors and which has never been revoked. Any relation between the Protestant Throne of the United Kingdom and the Pope is impossible except the Kingdom capitulates to the Papal dictator who claims Infallibility.

Immediately the news broke I got in touch with 10 Downing Street and spoke on the telephone to one of the Prime Minister's secretaries. He informed me that the invitation, as far as he knew, was from the R.C. hierarchy alone, and as such was not approved by the Queen or the Government. I requested a clarification in writing from the Prime Minister within the next few days, and I was assured that I would receive such clarification.

VERY IMPORTANT CONSTITUTIONAL MATTERS ARE AT STAKE, and the Roman Catholic hierarchy is not unaware of these implications. Cardinal Hume, on the radio recently, intimated that there had been negotiations with the Government, and it is quite evident that in order to get over the Constitutional obstacles to the Papal visit, the visit is being arranged as a pastoral one. The pastoral nature of the Visit is simply a clever smokescreen put out by the Roman [3] Catholic Church in order to get the Pope into Britain, and then when he arrives in Britain it will be seen that it is an unofficial official visit of Head of State. Already the hierarchy insist that proper courtesy, as far as they are concerned, means that the Pope must be received at Buckingham Palace by the Queen, and it has also been suggested that Westminster Abbey or St. Paul's Cathedral must be placed at the Pope's disposal so that he can address the British peoples.

As a matter of fact what we are going to see is the visit of the Head of State, under the guise of a religious leader, but receiving all those trappings that go with a Head of State and also all the Government recognition of a visit of a Head of State to Britain. In other words this is simply the bringing of the Pope into Britain by the back door. It is a public flouting by the Roman Catholic hierarchy of the Protestant Constitution, and a violation by them in Jesuitical conspiracy of the laws of this country. This same ploy was attempted by Cardinal O'Faigh during the Pope's visit to the Irish Republic, but the strong Ulster Protestant resistance exposed that ploy, and in spite of all the affirmations of the Vatican the Pope did not set his feet upon Northern Ireland soil.

Fortunately for the Protestant people there is enough time to launch an effective protest campaign. Every Protestant should write immediately to the Prime Minister pointing out the serious Constitutional objections to such a visit, and the responsibility of the Government which boasts of being a Law and Order Government; of safeguarding, defending and implementing the laws of the Constitution. If the Thatcher administration are prepared to violate the Constitutional laws of our country they cannot then urge others to obey the laws that flow from the Constitutional foundation. Of course the Leader of the House of Commons is both an arrogant and bigoted Romanist, and his influence can be seen in the soft attitude that Margaret Thatcher has taken towards the Roman Catholic Church. St. John Stevas is in fact on record as saying that 'the Protestant succession to the British Monarchy should be destroyed, and that the Prince of Wales should be permitted to marry a Roman Catholic and be a Roman Catholic and yet remain Head of the so-called Protestant Church of England', so it is quite evident the way the wind is blowing.

The Archbishop of Canterbury, Dr. Runcie, is a well known Anglo-Catholic. Doctrinally he is already at one with the Roman Catholic Church, and it is his aim that while he is Archbishop of Canterbury, the Church of England should be reconciled to the Roman Catholic Church and should become part of the Roman Catholic Church.

How different from Archbishop Cranmer, the first Protestant [4] Archbishop of Canterbury, who said, "I refuse the Pope as Christ's enemy and the Antichrist". For uttering those words Archbishop Cranmer was embraced by the flames of martyrdom.

Dr. Runcie, of course, will be embraced by the Pope for the betrayal and treachery that he has done to the Reformed Protestant Church of England by law established.

It is very significant that one of the places that is proposed for the Pope to visit is the City of Liverpool. This year marks the 100th Anniversary of the Consecration of Dr. J. C. Ryle as the first Church of England Bishop of Liverpool. Dr. Ryle's great words we would re-echo: "NO PEACE WITH ROME 'TILL ROME MAKES PEACE WITH GOD". [5]


15 Angas Street,
Port Lincoln,
South Australia 5606.

Dear Christian Friends,

Greetings to you in the name of our Lord Jesus Christ. First of all, our sincere apologies for the delay of this letter. Quite a lot has been happening here since we returned from our trip home.

Our first big event since we left Ulster just after Easter was to stage a public protest against the World Council of Churches in Melbourne. God honoured our stand and to His name all the glory is given. Your prayers and ours were answered.

Grateful Thanks

We want to thank everyone who so thoughtfully supported us during our stay in Ulster recently. Thank you for your generous giving, hospitality and friendship. After the low spiritual temperature of Australia, what an uplift it was to experience the kind of fellowship that is characteristic of the Free Presbyterian Church of Ulster. We are for ever grateful to you one and all, and pray that the Lord will more than abundantly bless you in return in the forthcoming days. Well might we say with Moses of old, " . . . who is like unto thee, O people saved by the Lord.. ." (Deut. 33:29).

New Home

Since our return to Australia, we have had a change of home. Our new address will be seen at the top of the letter. The previous home that we had really belonged to a member of our Port Lincoln congregation. This young man was married in April which of course altered circumstances somewhat. While we were not forced in any way to vacate his house, yet we felt honour-bound to look elsewhere, and allow the couple the use of the house that was rightly theirs. After looking round for some time, we made enquiries about an old house which was on the market quite close to where we then lived. The price was settled. We put down a deposit of all that we had, and the Church are making up the monthly payments for us. After having done a lot of hard work on the place we are now beginning to see some results. Our first night was spent here in the early part of July, and we do thank the Lord for the way He has undertaken for us. Two weeks ago, I [6] had the joy of pointing a young woman to the Lord in my new study, so it seems that God's stamp of approval has been put upon 15 Angas Street. Praise God! If any of our Ulster friends visit this land in future days, you are warmly invited to come and share our home with us. It will be our pleasure to have you.

The Work in Port Lincoln

As we look back upon almost three years of labouring for God in this area, most certainly we cannot say that we have had revival. However, the Lord has been working slowly and gradually in our midst. At present we are engaged in an intensive door-to-door visitation programme, and even though we have met with much apathy and indifference, yet some new children have started attending Sunday School, and one or two new people have been in to the evening services. Analysing the situation here in Port Lincoln, it seems that there are two streams of attitude existing hostility and indifference.

The church-going section of the people tend to look upon us with a sense of horror. Because we have been known in the past to oppose certain ecumenical trends (in fact we have been opposing all that the ecumenists stand for) our name is a byword with many. During our absence in April and May, we heard of one young Ulster man who enquired of the Pentecostal Pastor of the Christian Revival Crusade where the Free Presbyterian Church was. The pastor bluntly refused to tell him, and warned that we were of the devil! Isn't Ecumenical 'love' an interesting phenomenon! That young visitor found the place and came in and enjoyed the meeting.

As might be expected, the non-churchgoers couldn't care less what we say or do. They are happy to spend the Lord's Day sporting themselves in one way or another. The need seems to be patience prayer and perseverance as far as Australia is concerned.

Our next step at the moment is the official opening of the new Church building which is to take place on the 20th of September D.V. We look forward with great expectation to the visit of the Rev. John Douglas for that occasion. May the Lord be pleased to give us great times of blessing. Many have been approached to come to the opening - may God bring them in under the sound of His mighty Word, and save many at that time.

Please pray on for us - the going is tough, the devil resisting our every step and seeking to hold on tenaciously to the lives of the people. Once again, many many grateful thanks to you all for your prayers and help in every way, may the Lord's blessing be with you.

Yours sincerely in Christ,
Fred and Pauline Buick,
Melanie, Samuel and Faith


Rain did little to dampen the spirits of Bangor and visiting Free Presbyterians when a stone laying ceremony was held at the site of their new Church Hall and Sunday School complex in the town.

The Bangor Church acquired a four-acre site on Clandeboye Road, close to its junction with Rathgael Road, where they eventually hope to add a church building and a manse in addition to the Church Hall and Sunday School complex which is already well underway. The local minister is Rev. Harry Cairns.

The ceremony was well attended by a large number of members from other Northern Ireland congregations of the Church as well as ministers, including the Moderator of the Free Presbyterian Church, Rev. Dr. Ian Paisley, M.P., minister of Martyrs Memorial Church, Belfast.

Also welcomed to the ceremony was Rev. Eric Stewart, Minister of the Bangor Independent Methodist Church.

The opening prayer was led by Rev. Stanley Barnes of the Hillsborough congregation, with Rev. Fred Greenfield of Banbridge presenting a solo.

Following a scripture reading by Rev. David Creane of Lurgan, Mr. Cairns welcomed everyone to what he described as an "historic occasion".

Mr. Cairns told the gathering that although his congregation was still small in numbers, he was confident it would gain in strength.

An offering was lifted, which Mr. Cairns was able to report later in the Service raised over 1,100.

Dr. Paisley in his address said that he recognised many faces in the gathering, saying some had been members of his own congregation before joining the Bangor Church when it was formed.

He outlined the high growth of the Church not only North and South of the border, but on a world-wide scale.

Heavy rain meant that many people listened to the Moderator's message from the shelter of buses. They heard him declare, "As I arrived today I said to myself this is like a site the Roman Catholics would build on, and I thank God that we have started to build our Church here."

The Moderator also thanked God, "that the shadow of this Free [8] Presbyterian Sunday School complex will be over this area."

Before the foundation stones were laid, one by Dr. Paisley and the other by Rev. H. Cairns, the secretary of the Bangor Church, Mr. David Browne presented the two ministers with mallets, each bearing an engraved plate to commemorate the occasion.

The closing prayer and benediction was offered by Rev. John Greer.

The Bangor Free Presbyterian Church will continue to meet in its temporary location, Hamilton House, Hamilton Road, each Sunday morning and evening until the building at Clandeboye Road is completed.

Flashes of Spurgeon's Sword

Every lover of God's Truth may well thank God for Spurgeon. Not only for his Gospel preaching, but also for his faithful contention against the apostasy of his day.

Spurgeon set forth in plain, burning words, in his paper, "The Sword and the Trowel", and in his sermons, his contention and the contention of his God, against the "Down-Grade Movement", that was even then sweeping over the Churches of Britain and America, His opposition was not only in word but in deed, for he withdrew from the Baptist Union, because of its unsoundness in the faith, and would not be persuaded to make terms or again enter into fellowship with those whom he deemed to be traitors to his Lord, and so he courageously battled for God and His Truth, until in 1892 his sword was laid down, and the faithful warrior was called into his Captain's presence.

The following extracts from his battle-cries deserve to be kept before the people of God in these days of advancing apostasy, and we wish to nail them to the wall:

"We live in perilous times: we are passing through a most eventful period; the Christian World is convulsed; there is a mighty unheaval of the old foundations of faith; a great overhauling of old teaching. The Bible is being made to speak today in a language which to our fathers would be an unknown tongue".

"We would greatly object to the sniffing about for heresy which some speak of; but in this case the heresy is avowed, and is thrust forward in no diffident style".

"A new religion has been initiated, which is no more Christianity than chalk is cheese; and this religion, being destitute of moral honesty, [9] palms itself off as the old faith with slight improvements, and on this plea usurps pulpits which were erected for Gospel preaching. The atonement is scouted, the inspiration of Scripture is derided, the Holy Spirit is degraded into an influence, the punishment of sin is turned into fiction, and the resurrection into a myth, and yet these enemies of our faith expect us to call them brethren, and maintain a confederacy with them".

" . . . College, for example, continues to pour forth men to take charge of our Churches, who do not believe, in any proper sense, in the inspiration of the Scriptures, who deny the vicarious sacrifice on the cross, and hold that, if sinners are not saved on this side of the grave they may, can, or must be on the other. And the worst of it is, the people love it".

"What havoc false doctrine is making no tongue can tell. Assuredly the New Technology can do no good towards God or man; it has no adaptation for it. If it were preached for a thousand years by all the most earnest men of the School, it would never renew a soul, nor overcome pride in a single human heart".

"So much of subtlety is mixed up with the whole business, that the sword seems to fall upon a sack of wool, or to miss its mark".

"The fount of inspiration is not now within the Book, and with the Holy Spirit, but within the man's own intelligence. We have no longer, 'Thus saith the Lord', but 'Thus saith Modern Thought'. We used to debate upon particular and general redemption, but now men question whether there is any redemption at all worthy of the name".

"Truth has its coat turned inside out, and then is dragged up and down the street in scorn. they make a straw man, and carry him about as a guy hoping afterwards to burn him. Fine sport for children but great folly for men".

"Differences of judgment upon minor matters, and varieties of mode in action, are not now under question; but matters vital to religion. Others may trifle about such things; we cannot and dare not".

"We who believe Holy Scripture to be the inspired truth of God cannot have fellowship with those who den_v the authority from which we derive all our teaching."

"They have all the liberty in the world, and we would be the last to abridge it; but that liberty cannot demand our co-operation. If these men believe such things, let them teach them, and construct Churches, Unions and Brotherhoods for themselves. Why must they come among us? When they enter among us unawares, and are resolved to stay, what can we do? The question is not soon answered; but, surely, in no case will we give them fellowship, or profess to do so".

"Yet professedly sound believers are in full accord with these [10] outspokenly heterodox men, and are linked with them in set and formal union. Is this according to the mind of the God of Truth"?

"It used to be generally accepted in the Christian Church that the line of Christian communion was drawn hard and fast at the Deity of our Lord; but even this would appear to be altered now. In various ways the chasm has been bridged, and during the past few years several ministers have crossed into Unitarianism, and have declared that they perceived little or no difference in the two sides of the gulf".

"Everywhere there is apathy. Nobody cares whether that which is preached is true or false".

"Numbers of easy minded people wink at error so long as it is committed by a clever man and a good-natured brother, who has so many fine points about him".

"It is thought to be mere bigotry to protest against the mad spirit which is now loose among us. Pan-indifferentism is rising like the tide; who can hinder it? We are all to be as one, even though we agree in next to nothing. It is a breach of brotherly love to denounce error! Hail, holy charity! Black is white; and white is black; the false is true; the true is false; the true and the false are one. Let us join hands, and never again mention those barbarous old-fashioned doctrines about which we are sure to differ. Let the good and sound men for liberty's sake shield their 'advanced brethren'; or at least, gently blame them in a tone which means approval".

"Another great evil is the want of decision for the Truth among truly good men, those who are our brethren in the faith of our Lord Jesus, but who do not seem to have made up their minds as to separation from error. Good, easy men! they are all for peace! Sitting on the fence seems to be a popular position among professors just now".

"Under colour of begging the friendship of the servant, there are those about who aim at robbing the Master".

"Hitherto (and this matter is now merely in its beginning), the chief answer has come from the public teachers, and as far as their public answer is concerned, it amounts, at its best interpretation, to the admission that there may be a little amiss, but not enough to speak about. They are sorry that a few brethren go rather too far, but they are dear brethren still".

"Brethren, we want grace to say, 'I can be poor; I can be ridiculed; I can be abused; but I cannot be false to my Lord'."

"I make no personal references, but I see the spirit of compromise concerning holiness and sin, truth and error, far too prevalent. the spirit of compromise comes not of the Spirit of God, but of the spirit of the world. It is always wisest and best to exhibit clear decision upon fundamental points; we must draw the line distinctly, and then stand to it [11] firmly. Do not alter your course because of winds and currents. Do not try to make things pleasant all round".

"Multitudes of religious professors have abandoned all care about principles lest they should be suspected of intolerance".

"Where are the sturdy believers who earnestly contend for the faith once delivered to the saints"?

"I bid you note that you are not allowed to present honey before the Lord. I really wish that some of our brethren who are overdone with honey would notice that".

"These people avoid rebuking sin, for that is 'unkind'. They avoid denouncing error; they say, 'This dear brother's views differ slightly from mine'. A man says that black is white, and I say that it is not so. But it is not kind to say, 'It is not so', you should say, 'Perhaps you are right, dear brother, though I hardly think so'. In this style some men think that our sacrifice is to be offered. If they hear a sermon that cuts at the roots of sin, and deals honestly with error, they say, 'That man is very narrow-minded'. Well, I have been so accustomed to be called a bigot that I by no means deny the charge. I feel no horror because of the accusation. To tell a man that if he goes on in his sin he will be lost forever, and to preach to him the hell which God pronounces against the impenitent, is no unkindness. It is the truest kindness to deal honestly with men".


Preachers Who Have Most Influenced Me: GEORGE WHITEFIELD
By Ian R. K. Paisley

My first real introduction to George Whitefield, the great preacher, was on the occasion of my completing my first year of study for the Christian ministry. My father, who made a habit of presenting me with good books and introducing me to great preachers, gave me a copy of Selected Sermons of George Whitefield in the World's Great Sermon Series. The book has an introduction and notes by the Rev. A. R. Buckland M.A., I read with great interest the introduction that Buckland makes to these selected sermons, and then with interest the sermons themselves.

Ever since that, I have read everything that I could lay my hands on including his biographies. The first one I read was the one by Gledstone. Then I got the one by Andrews, the two two-volume work by Tyreman, and everything else by way of biography until this year I had the pleasure of finishing Arnold Delamore's latest second volume which completes a classic work on the great preacher. Of course I have also delved into his Narratives and Diaries and Letters, and then especially his printed sermons.

Whitefield has always held a strange fascination for me, and I count it one of the greatest honours ever conferred on me to be President of a School which bears his name, Whitefield College of the Bible.

From Whitefield I have learned the five necessities for the effective preacher. The first necessity is spirituality. The preacher is no greater than the preaching. If the [18] preacher is carnal then his preaching will be carnal. If the preacher is worldly, his preaching will be worldly. If the preacher is, veneered, his preaching will be veneered. If the preacher is proud, his preaching will be characterised by pride. If the preacher is a mere actor, his preaching will be a farcical act. On the other hand if the preacher is powerful, his preaching will be powerful. If he is prayerful, his preaching will be prayerful. If he is holy, his preaching will be holy, and if he is spiritual, his preaching will be spiritual.

Whitefield had a deep spiritual experience. When under conviction of sin, in the Providence of Almighty God, the Rev. Henry Scougal's little classic 'The Life of God in the Soul of Man' came into his hands. It was that book which God used to bring Whitefield into the kingdom. The following passage from Scougal tore away all his false notions and showed him the real meaning of the spiritual life of God in the soul of man. This portion of the book which showed Whitefield the road to true spirituality, and eternal life was as follows:-

"I cannot speak of religion but I must remember that among so many pretenders to it so few understand what it means. Some placing it in the understanding in orthodox notions and opinions, and all the account they can give is that they are of this or the other persuasion; and have joined themselves to one of those many sects whereinto Christendom is most unhappily divided. Others place it in the outward man, in a consistent course of eternal duties and a model of performances; if they live peaceably with their neighbours; keep a temperate diet; observe the returns of worship; frequenting the church or their closet, and sometimes extend hands to the relief of the poor, they think they have sufficiently acquitted themselves. Others again put all religion in the affections, in rapturous heartts and ecstatic devotions, and all they aim at is to pray with passion and think of heaven with pleasure, and to be affected with those kind, melting expressions wherewith they court their Saviour, 'till they persuade themselves that they are mightily in love with Him and from thence assume a great confidence of their salvation which they esteem the chief of Christian graces. But certainly religion is quite another thing, and they who are acquainted with it will entertain far different thoughts and disdain all those shadows and false imitations of it, and know by experience that true religion is a union of the soul with God; a real participation of the divine nature; the very image of God drawn upon the soul or in the phrase, it is Christ formed within us. Briefly I know not how the [19] nature of religion can be more fully expressed than by calling it a divine life, and under these terms I shall discourse of it, showing first how it is called life and how it is termed divine".

Assaulted with satanic fury Whitefield's faith was however established, until the full assurance of peace came to his heart. He was then able to testify, "After having undergone innumerable buffetings of Satan, and many months of inexpressible trials by night and day under the spirit of bondage, God was pleased at length to remove the heavy load, to enable me to lay hold on His dear Son by a living faith, and by giving me the Spirit of adoption to seal me as I humbly hope, even to the day of Everlasting Redemption. But, oh, with what joy - joy unspeakable, even joy that was full orbed and big with glory, was my soul filled when the weight of sin went off and an abiding sense of the pardoning love of God, broke in upon my disconsolate soul. Surely it was the day of my espousal, a day to be had in everlasting remembrance, but first my joys were like a spring tide and, as it were overflowed the banks. Go where I would I could not avoid singing Psalms aloud, afterwards it became more settled and, blessed be God, saving a few casual intervals, has abode and increased in my soul ever since".

It was that experience and its daily renewal which gave to all Whitefield's preaching the breath of the Holy Ghost; that wind of God which alone can impart to dry bones the life they so much need.

With his dear friend, Philip Doddridge, he could say:

'High heaven that heard that solemn vow,
That vow renewed shall daily hear;
'Till in life's latest hour I bow
And bless in death a bond so dear'

Whitefield has taught me that the first necessity of the effective preacher is spirituality. If I am not in the experience of the joy of salvation I can never be effective in the pulpit. Out of the abundance of the heart the mouth speaketh. Woe be to me and woe be to my hearers if that abundance lacks the one thing needful - the joy of God's salvation. Over the abundance which lacks that, the preacher and hearer alike can lament, 'All is vanity and vexation of Spirit'.

The second necessity is vitality. The sermon lives if the preacher is alive. The message draws its breath from the man. Whitefield taught me this great truth. He always stood on resurrection ground.

He opened his mouth with his eye on the stone rolled away from the sepulchre, and he himself continually partaking of the resurrection life of his Glorified Lord.

No wonder Spurgeon testified of Whitefield thus: [20]

"He lived, Other men seemed only to be half alive, but Whitefield was all life, fire, wing and force."

The life of God in Whitefield's soul became the soul of the life of Whitefield's preaching. As life smites death in every realm, so the life of Whitefield's sermons dispelled the dead religion; the dead formality; the dead churchianity; the dead iniquity in the dead churches in which he ministered. No wonder he was at his best in the open air, for there everything lived with the created life of God. That was the right environment for George Whitefield the preacher who was really alive. Whitefield was a Springtime preacher. he thawed the snow and the ice, and caused the Winter to depart with the bursting forth of the buds, and the bringing to life of those who were touched by his words. His inspiration was respiration to his hearers.

Oh, Breath of God come sweeping through us,
Revive Thy church with life and power;
Then in Thy Holiness re-make us,
And fit Thy church to meet this hour.

The third necessity is intensity. John the Baptist was a burning and shining light. Some preachers shine but do not burn. They have light but no heat. Whitefield, like John, burned and because of that he shone. He was pure flame - a flame which had been ignited by the burning coals of the altar - the altar of the old Cross of Calvary. So intense he was that scarcely a sermon he preached was without tears. He went forth weeping, bearing the Gospel seed. No wonder he returned rejoicing, bringing his sheaves with him.

Mr. Lecky in his history 'England in the Eighteenth Century' justly observes:

"Of no other preacher could it be more truly said that he preached as a dying man to dying men".

David Hume reported the following incident:

Towards the close of one of Whitefield's sermons at Edinburgh, after a solemn pause, the preacher broke the silence with this appeal to his audience.

"The attendant angel is just about to leave this threshold and ascend to heaven, And shall he ascend and not bear with him the news of one sinner, among all this multitude, reclaimed from the error of his ways".

To give the greater effect to this appeal the preacher stamped with his foot; lifted up his hands and eyes to heaven and cried aloud, "Stop Gabriel, Stop Gabriel, Stop ere you enter the sacred portals and yet carry with you the news of one sinner converted to God".

Hume said that this burst of oratory was accompanied with such [21] animated yet natural action that it surpassed anything he ever saw or heard in any other preacher.

Dr. Campbell Morgan says, in his book on preaching, that every sermon should have three characteristics, Truth, Clarity, and Passion. Whitefield taught me that without passion the sermon is without power. The power of the pulpit is the power of fire. 'Is not my Word a fire?' Intensity is a vital pulpit necessity. Without it, all is cold with the frost of winter.

The fourth necessity is activity. Preaching is a work, a life's work. Whitefield taught me that. The preacher is not a pulpit ornament, but a pulpit movement. The pulpit is not a pedestal for dignified display, but a platform for dynamic demonstration. The true preacher is not an ecclesiastic loafer, but an evangelistic labourer.

George Whitefield testified:

"Everything I meet with seems to carry this voice with it. Go thou and preach the Gospel. Be a pilgrim on earth, Have no particular or certain dwelling place. My heart echoes back, Lord Jesus, help me to do or suffer Thy will. When Thou seest me in danger of nestling, then in pity - tender pity put a thorn in my nest to prevent me from it."

In labours more abundant, like Paul, that sums up Whitefield's life.

The highlights of his biography illustrate this. Born at Gloucester, December 16th, 1714. Entered as a servitor Pembroke College, Oxford, 1732. Ordained deacon 1736. First visit to America 1738. Ordained Presbyter 1739. First open-air sermon, Moorefield, April 29th, 1739. Second visit to America, 1739 to '41. Third visit to America 1744 to '48. Fourth visit to America 1751 to '52. Fifth visit to America 1754 to '55. Sixth visit to America 1763 to 1765, Last sermon in England, prior to last embarkation for America, September 16th, 1769. Last sermon in America September 29th, 1770. Died at Newbury Port, Massachusetts, September 30th, 1770.

Fain he would repeat again and again:

"Would I spend and be spent for the good of souls? It is my meat and drink. Had I a thousand lives, the Lord Jesus would have them all. o, that I might die and drop in my Blessed Master's work".

The fifth necessity is popularity. When I use the term popularity I don't use it in the sense of cheap universal applause, but rather of reaching the populace. The world has to be evangelised and the populace reached with the Gospel. The true preacher, like his Master, will be heard by the common people gladly. That is the true popularity. The preacher without that vision of the lost world will never reach the miniature world in which he lives, and moves and has his being.

Whitefield was always reaching out - out to the lost sheep, anywhere, everywhere he went to [22] proclaim the evangel. Thirteen times, as we have seen, he crossed the Atlantic and in 34 years preached over 18,000 sermons in England, Scotland, Wales, Ireland, the American Colonies and the West Indies he laboured for his Lord. His congregations varied from dozens to dozens of thousands. 20,000 in Philadelphia; 30,000 in the Boston Common; 10,000 in Kingswood; 12,000 in Hunton Common; 20,000 at Bristol; 60,000 at Moorefield, and 30 to 40,000 at Cambuslang on the outskirts of Glasgow when Glasgow's population was only 20,000, and all came to listen to this seraph of the pulpit. In London he gathered two great congregations of approximately 4,000 each; one at the Tabernacle, Moorefields and the other at Tottenham Court Road Chapel. Though denounced by the Bishops, slandered by the Clergy, railed at by the world and betrayed by friends, Whitefield allowed nothing to stop him in his glorious soul-winning, Heaven-peopling missions. He literally burned out for God. The wording of his cenotaph epitomises his labours:

"As a soldier of the Cross, humble, devour, ardent, he put on the whole armour of God, preferring the honours of Christ to his own interest, repose, reputation or life. As a Christian orator his deep piety, distinguished zeal and vivid imagination gave an exampled energy to his look, action and utterance. Bold, fervent, pungent and popular in his eloquence, no other inspired man ever preached to so large assemblies, or enforced the simple truths of the Gospel by motives so persuasive and awful, and with an influence so powerful on the heart of his hearers".

Whitefield had the grand distinction of having travelled more extensively for the Gospel; preached it oftener and more eloquently than any other person within the same limits of travel and life.

The final words of his last sermon ever ring in my ears:

"I go to my Everlasting rest. My Sun has risen, shone and is setting. Nay, it is about to rise and shine forever. I have not lived in vain, and although I could live to preach Christ a thousand years I die to be with Him which is far better". [23]



Verse 1

Hagar means flight-how true she was to her name. Hagar was a legacy from the backsliding in Egypt ch. 12:10.

Verse 2

As Adam hearkened to Eve so Abram to Sarai and no good came of it.

Verse 5

How easy to blame the Lord for our own misdeeds!

Verse 6

How strange is woman. Sarai wanted Hagar to conceive yet when she did she turned against her.

Verse 7

See chapter 21:19. The shortest road back to Egypt. First mention - angel - messenger - a Christophany.

Verse 8

True to her name.

Verse 9

Submission an important law.

Verse 10

The Arab nations.

Verse 11

Ishmael = God hears. She must have cried to the Lord in her affliction.

Verse 12

True to this day cp. 21:20 and 25:18, Judges 8:22, 24. Midianites, Ishmael's brethren from Keturah, Abraham's wife. Gen. 25:1, 2.

Verse 13

'Have I also there looked after him that seeth me?' A beautiful expression.

Verse 14

Kadesh = sacred. Bered = hail storm. Between the sacred and the storm, the well of the Living One.

Verse 16

Number of man.


Verse 1

Almighty God-Elshaddai first occurance, the God who is enough. 99 - 86 = 13 years, no revelation of God. Abram had backslidden.

Verse 3

Only time this posture recorded, submission, confession. God-Elohim the creator who creates the new names a new sign and a new thing. Occurs 7 times.

Verse 5

By inserting the fifth letter of the Hebrew alphabet into the four lettered word Abram the name is changed to Abraham, 5 number of grace.

Note the seven I wills of the covenant vs. 2, 6, 7 and 8. [24]

Verse 10

Ishmael born of Abram uncircumcised.

Isaac born of Abraham circumcised.

Verse 11

Isaac the child of the covenant.

Verse 12

8 number of resurrection assoc. sign of death.

Verse 15

Sarai becomes Sarah by the inserting of the fifth letter of the Hebrew alphabet into the name cp. v. 5. A work of grace is common to both names of God, Elohim and Jehovah.

Verse 16

The blessing twice repeated.

Verse 17

Laugh of joy and faith. See John 8:56 not like Sarah ch. 18:12.

Verse 20

Three I wills to Ishmael.

Verse 21

The promise twice repeated to Isaac. See v.19.

Verse 23

Instant obedience.

Verse 25

Arabs still circumcise at the age of 13. Thirteen - number of apostasy, rebellion, lawlessness.

Verse 27

'All' - none excluded.


Verse 1

Important - study the times the Lord appeared to Abraham.

Verse 2

The Lord and two angels appeared as three men. True devotion always hastens to worship.

Verse 3

The earnest prayer for the presence of God, "Pass me not".

Verse 4

God associated with a tree, type of cross.

Verse 6

True service knows nothing of sloth. The three measures of meal - see Matthew 13:33.

Verse 7

Although he had many servants Abraham did the job himself for such a guest he would not send another.

Verse 8

Mention butter and milk.

Verse 10

Hospitality always begats blessing.

Verse 13

The laugh of unbelief.

Verse 14

'Is any thing too hard for the Lord?' One of the great interrogations which is really an affirmation.

Verse 15

The laugh of unbelief always leads to the lie of denial.

Verse 16

Lot looked to Sodom for pleasure. The Lord looked to Sodom for punishment. Gen. 13:10.

"To bring them on their way". An example of true hospitality. [25]

Verse 17

God tells His secrets to His saints.

Verse 19

Family religion bring the heavenly Father's benediction.

Verse 20

The Lord investigates before He indicts.

Verse 22

The one who first kneels will at last stand. See v.2.

Verse 25

Note Abraham's 3 questions, vs. 23, 24, 25.

Verse 26

Saints are the nations greatest security.

Verse 27

Humility - the garment of prayer.

Verse 28

He first reduces by five.

Verse 30

He then reduces by ten.

Verse 32

Ten a blessed number - the tithe. Ten saints can deliver the nation. God kept answering as long as Abraham kept asking.


Verse 1

The gate of the city, the place of authority see v.9 "he will needs be a judge".

Verse 2

Lot still practised the laws of hospitality he learned from Abraham see ch. 18:2.

Verse 3

Compare the references to unleavened bread. This is the first reference. Angels refused the leaven of Sodom.

Verse 5

The dark sin of Sodomy.

Verse 7

How far Lot had fallen when he called such brethren.

Verse 8

To what depths the backslider can fall.

Verse 10

Oh the pull of Divine grace!

Verse 11

Blinded sinners weary themselves to commit sin.

Verse 13

The face of the Lord, suggestive study in the judgement. See Rev. 21:11.

Verse 14

The life paralyses the lips.

Verse 15

Grace never ceases to pull cp. with v. 10.

Verse 16

It is only the divine grasp of grace that can save. Saved by grace alone.

Verse 17

Lingering, loitering, looking-lead to hell.

Verse 20

Backsliders lack a sense of true proportions. cp. with v.30.

Verse 22

God has tied his hands to his people. [26]

Verse 25

3 numbers of completion. Note the 3 "alls".

Verse 26

Note: She was already behind. Lingering always leads to looking. Almost a Christian is altogether damned.

Verse 27

The saint is early at the place of prayer.

Verse 28

A preview of hell. Rev. 14:11.

Verse 29

The prayers of Abraham the cause of Lot's salvation.

Verse 30

How far down the backslider falls.

Verse 32

Lot's daughters out of Sodom but Sodom not out of them.

Verse 35

If Lot had hot been a drunkard they could not have done it. Notice he was drunk twice.

Verse 37

The enemy of God's people, Moab.

Verse 38

Ammon the enemy of God. The children of backsliders always haters.


Verse 1

Cp. with Genesis 12:9 and 13:1.

Verse 2

Likelihood of a lie being repeated especially if it is a half truth cp. 12:13. Devil's plan to stop the promised seed.

Verse 4

Evidently Abimelech knew the Lord.

Verse 5

Oh that these might characterise all our doings.

Verse 6

The restraining grace of God.

Verse 7

To take forbidden fruit is to surely die. cp. 2:7.

Verse 9

Sad rebuke for Abraham, the friend of God.

Verse 12

The half truth.

Verse 17

Abraham still a man of prayer.

Verse 18

Satan's tactic was to stop the promised seed. God turned the tables and stopped the seed of Abimelech.


Verse 2

The promised seed comes from God in God's way and in His time.

Verse 3

Laughter of faith.

Verse 4

8th day resurrection. See Jno. 20:26.

Verse 6

God turned her laugh of unbelief into a laugh of joy. Gen. 18:13.

Verse 8

Cp. with Luke 2:52. [27]

Verse 9

The flesh always lusts against the Spirit.

Verse 11

The cross to the flesh is always grievous.

Verse 12

Only one true seed.

Verse 14

Abraham an early riser. See ch. 19:27 and 22:3.

Beersheba - compare with Beerlahairoi, ch. 16:14.

Verse 15

We should never abandon our problem to the shrubs. See v.18.

Verse 16

Prayer and tears always bring the answer.

Verse 17

God never turns away from a child's prayer.

Verse 21

Egypt and Hagar were indissolubly united.

Verse 25

The commencement of the Battle of the Wells. See ch. 26.

Verse 27

Type of covenant on a higher basis. 7 number of perfection.

Verse 33

Abraham's first grove.

Verse 34

Abraham the great sojourner.


Verse 1

Test. See James l:13.

Verse 2

Typical of the sacrifice of Calvary.

Verse 3

Two men at the cross-the two thieves but they were still afar off. See v.5. Abraham clave the wood himself. God the father made the Cross.

Verse 4

Resurrection day see Heb. 11:19.

Verse 5

Abraham believed God would raise Isaac up again.

Verse 6

The cross laid on Christ. John 19:17. The fire and knife at Calvary were wielded by the Father. Is. 53:10.

Verse 7

God the Son did not ask the question. He was the Lamb.

Verse 8

Christ the Lamb of God.

Verse 9


Verse 12

No such stay of execution for Christ.

Verse 13

A thicket of thorns. Christ the substitute.

Verse 14

See John 8:56.

Verse 15

God speaketh once yea twice. Job 33:14.

Verse 16

Give your best to God and He will give you His best.

Verse 19

Triumphant returning.

Verse 20

News of a bride for Isaac. See v.23.

Verse 22

The eight-in the family of Isaac's wife. [29]

PULPIT CLASSIC - The Love of Christ

Substance of a sermon preached by Dr. Mason, of New York, at Fetter-Lane Meeting, June 13, 1802

Ephesians 3:14, 19 - Particularly the latter part: "To know the love of Christ which passeth knowledge."

A strange paradox this to an ungodly man! and I despair, my brethren, of making it plainer to him. This afternoon I preach to the babes, the children of the family; and I must warn all others, all who are out of the covenant, that they have neither part not lot in this matter: it is for the people of God only.

1. Consider the love of Christ under these views: it passeth knowledge; it is inexhaustible. We are of yesterday; the love of the Lord Jesus Christ is from everlasting to everlasting. We are the changelings of an hour; the love of the Lord Jesus Christ is like himself - the same yesterday, to-day, and forever. We are feeble and faithless; the love of the Lord Jesus Christ is the omnipotence and the fidelity of God. It should be measured by the perfections of Jehovah, the worth of an immortal soul, the damnation of hell, and the glories of heaven; it passes all our imitation, and all our powers of estimation. Do we know, my brethren, what eternal love is? Can you measure back the ages before your birth? Can you calculate the ages before the formation of man? When you have passed all the powers of man in calculating before creation, can you enter into the recesses of the Almighty, and calculate his eternal love? What do you and I know of eternity? - what of God - of his perfections? When we know these, we may know what the love of Christ is. I said, we are the changelings of an hour, hardly ever like ourselves for two hours together; but the love of the Lord Jesus Christ is from everlasting to everlasting. Let it never be forgotten, let it enter deep into our hearts, let it be committed as the most sacred charge to our memory, let it be entwined with all the affections of our souls,-that no goodness of ours ever drew the love of the Lord Jesus Christ to us, and therefore no unworthiness of ours shall ever make Him withdraw it from us. It was well and wisely observed by a handmaid of God, that if God had not loved her before she was born, he never would have loved her afterward. Nothing can make him turn away his love, for he knew from all eternity the abomination of the heart, that it is deceitful above all things and desperately wicked. There is no reason under heaven why He should change His love, because there is no reason under heaven which He did not know before He fixed His love. He changes not. [30] His love is the same. It is the love of God, who never can mend his views. I said, we are feeble, and that our love, however ardent, can go but little lengths. His love is omnipotent. In one word, when He is pleased to love us unto eternal life, earth, and angels, and the pit shall never stop our course into eternal life. It is love that passeth knowledge that is endued with such powers and effects. We cannot tell what Christ's love is till we can tell what omnipotence is; and here we must adore, and not ask. Our love is prone to be set on objects that present themselves on account of their good qualities; our recommendations were such as exactly fitted us for everlasting burnings. Yet He loved us. They were utter disqualifications for His communion and purity; yet He loved us. We were in conspiracy with the devil against His government and glory; and yet He loved us Now, I say that such love passeth knowledge. We do not know what it is to love an unlovely object: it is only for the love of God. "God commendeth his love to us, in that while we were yet sinners" (and the whole vocabulary of words cannot supply a worse word) "Christ died for us." My friends, did you ever hear of a good man giving up his life to save a profligate villain? Was there ever such a character? Oh, no; it is not for creatures. It is the expression of the love of the Lord Jesus Christ.

Remember what it cost Him when He stepped into the place of the first Adam! Consider what it amounted to. Do you know what the wrath of God is? Do you know what eternal damnation is? Do you know what it is to have all the faculties of the immortal soul, and all the senses of the body, filled with the wrath of God? Do you know what the value of the blood of God is? Do you know what God manifest in the flesh is? Do you know what heavenly glory is? - what the kingdom prepared before the foundation of the world is? If you do, then you can tell what the love of Christ is. This love is not removed at a distance from us; but it is the object of solid experience in the believing soul. The love of Christ which passeth knowledge is, nevertheless, the subject of a believer's practical knowledge. He knows it,

1. By being convinced of sin by the Holy Ghost, and satisfied in his conscience that he was by nature a child of wrath, and that it would be eternally just in God to cast him eternally out of His presence. Brethren, the terrors of the law may break the resolution of a sinner, but never melt the heart. The hammer may shiver the rock, but it is pieces of rock still. It is the love of the Lord Jesus Christ that melts the heart into contrition and tenderness. The terror of the curse may drive, but it will only drive me farther from God.

2. By faith in the Lord Jesus Christ, my soul, which was harassed and hunted by the law, breathes.

Men may call it fanaticism; but it is that fanaticism which brings heaven into the heart, and it is little matter by what name men call our happiness. [31]

3. The Lord Jesus Christ is pleased to shed abroad His love in the heart after men are converted; so that His love "constrains" them in a double manner, first, as an outward motive, and, secondly, as an inward principle, "Thus to judge, that if one died for all, then were all dead, and He died for them, that they that live should not henceforth live unto themselves but unto Him that died for them and rose again." Argue, if you please, on the dignity of virtue, the dignity of man, the penalty due to sin, its demerit, its defilement, and when you have used all your arguments, the love of Christ alone constrains. The Lord Jesus Christ is revealed as an object of faith, that He may be made a subject of enjoyment, by believing on Him, resting on Him, pouring out our hearts before Him, and committing our all unto Him.

I have been speaking of things unintelligible to sinners; brethren, it is not for me to make men understand the things of God, - it is the work of God. There is no flattery in the word of God, and there must be none in those who preach it. It is one thing to talk about the doctrines, and another to feel the love of Christ. You may have a name to live, and go far in religion, and go down to the pit with a lie in your right hand. What know you, my brethren, of the love of Christ? O my soul, what do I know of the love of Christ? Has it ever sickened me of myself? made me ashamed of myself? Have you ever to this hour explored what is in the womb of one sin? We are sometimes much distressed by actual sins, while we are prone to forget the fountain from whence they spring. Think of sin, of all your sins, of the sins of all men living, of all the sins of all the men that ever lived upon earth; and remember they are only a specimen of what is contained in one single heart.

O man of insensibility, the Lord Jesus Christ offers His love to thee: "Hearken unto me, O ye stout-hearted!" You may delay till to-morrow; and to-morrow, remember, has ruined many an immortal soul! There is no man living that can sensibly and reasonably think of this love, and turn his back upon it. He cannot but esteem the love of the Lord Jesus Christ. Then this is a memento within you, that without the love of the Lord Jesus Christ you cannot be happy.

You that remain impenitent after all, I leave your own consciences to sit in judgment upon you, whether he who rejects so much love, and makes his immortal soul, and body too, a ridicule and sport to devils, does not deserve to be damned.

Let us love much. God is love. It does not matter that we all see exactly alike in all points of religion. It is no more meant by the Lord Jesus Christ that it should be so, than that we should be perfect in any other grace.

Cultivate the love of the Lord Jesus Christ: this love will animate your prayers, your life; will come with you into the sanctuary, will go with you into the family, will purify your closets, and shed its benign rays over the walks of common life.