That the reason why they are not fallen already, and do not fall now, is only that God’s appointed time is not come

Their foot shall slide in due time (Deut. xxxii. 35).

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.

Jonathan Edwards- Sinners In The Hands Of An Angry God

Charles Spurgeon’s Letters-Letter 129


CLAPHAM, July 20.

DEAR FRIEND,-Issue free tickets, making sure that you print no more than the place will honestly hold. Give these away discreetly by yourself and judicious friends, and not by public announcement.

Scarcely a bill need be printed. I will, D.V., preach afternoon and evening.

As to how I come please leave till later. I may perhaps bring my boys for a little trip.

Yours truly,


Duty of Preparing for the Future World: Introduction- Book 8

Book Eighth



The people of God have ever been strangers and pilgrims in the earth. Though in the world, they are not of the world; and, both by their professions and their deportment, they declare plainly, that they seek another country, as their final home. Hence, they walk not according to the course of this world, and are deaf to its enticements, and appear to have their eyes fixed on objects that the world sees not. So Moses endured, as seeing him who is invisible.[2] So he turned his back on the pleasures of sin and the treasures of Egypt, and had respect unto the recompense of the reward, to be obtained in the future world. So patriarchs, prophets, apostles, and martyrs, have lived for eternity, and have left their testimony to mankind, that they were not of this world, and that their treasure, their hearts, and their final home to which they journeyed, were in heaven. These examples call on us for imitation, and, if we possess the wisdom and spirit by which they were actuated, we too shall make it the business of our lives, to prepare for the future world.

The precepts of revelation call on us to prepare for eternity. “Prepare to meet thy God.” “Set your affections on things above.”[3] “Lay not up for yourselves treasures on earth, but lay up for yourselves treasures in heaven; for where your treasure is, there will your heart be also.”[4] “O that they were wise, that they would consider their latter end.”[5] All revelation calls as with one voice, as with a voice from heaven, a voice of warning, expostulation, and earnest entreaty, to quit this perishing world, to flee from the wrath to come, to lay hold on eternal life, and to seek a continuing city, an enduring portion, in the world to come. With reference to this future world, every duty is enjoined, every promise made, every motive presented, and he whose eye is not steadfastly fixed on that world, has no reason to hope that he will secure the inheritance of the saints.

Since the motives to holiness, and to diligence in the pursuit of it, are drawn so abundantly from the future world, a knowledge of that world is of great importance to all men. Every man knows that the time of his continuance on earth is short and uncertain; and while fully assured that he must leave this world, and that the time of his departure is just at hand, to make no inquiry concerning the world to which he is going, or to disregard authentic information concerning it, and the means of obtaining happiness there, is folly in the extreme. It is therefore wise to study the doctrine concerning the future world, and to study it as a subject of momentous personal interest. At every step in our progress, we should ask, how does this truth affect my heart? Am I so running, as to obtain? Are my prospects clear? Ought I not to renew my diligence, and to seek more earnestly the guidance and help needed, that I may finish my course with joy?

[1] Amos iv. 12. prepare to meet thy God.

2 Cor. iv. 18. We look not at the things which are seen and temporal, but at the things which are unseen and eternal.

[2] Heb. xi.27.

[3] Col. iii. 2.

[4] Matt. vi. 19, 20, 21.

[5] Deut. xxxii. 29.

John L. Dagg- Manual of Theology

In not a few instances the Scriptures possess both a literal and a mystical force: Example 9

Now as Christ announced the oneness which He would produce between the angels and His people by an allusion to Jacob’s vision, so He referred to paradise as “Abraham’s bosom” (Luke 16:22), and His apostle spoke of the new covenant (prefigured by Sarah) as

“Jerusalem which is above is free, which is the mother of us all” (Galatians 4:26)

and the New Testament saints as “the circumcision” (Philippians 3:3). In like manner (to return to Hebrews 12:22), when he said “But ye are come unto mount Sion, and unto the city of the living God” he referred to the spiritual “Sion,” or that blessed and glorious state into which believers have been called by the Gospel. That language looks back, of course, to the Old Testament, where (according to the different spellings in the Hebrew and Creek) it is called “Zion,” and which represented or exemplified the highest revelation of Divine grace in Old Testament times. It was the place of God’s habitation (Psalm 76:2). It was the object of God’s special love, and the birthplace of His elect:

“The Lord loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O city of God…. And of Zion it shall be said, This and that man was born in her” (Psalm 87:2, 3, 5).

Salvation and all blessings proceed therefrom (Psalm 128:5; 134:3).

Zion was not only the site of the temple, but the seat from which David reigned and ruled over the kingdom of Israel, issuing his laws and extending the power of his government over the whole of the holy land. As such it adumbrated the Messiah’s kingdom. It is (in fulfillment of the Father’s promise) to the celestial Zion that the Lord Jesus has been exalted (Psalm 2:6, and cf. Hebrews 2:9), and there He sways His scepter over the hearts of His people. Zion is where the spiritual David is enthroned, and whence “the rod of His strength” goes out, not only in bringing His redeemed into willing subjection, but by ruling “in the midst of His enemies” (Psalm 60:2; Isaiah 2:3). Thus, in saying to believers of the Gospel, “Ye are come unto mount Sion, and unto the city of the living God,” the Holy Spirit assures them that they have been given a personal interest in all the goodly things said of Sion anywhere in the Scriptures: that the spiritual content of those good things belongs to the New Testament saints particularly, that they have access to the spiritual throne of the antitypical David—the throne of grace. Since

“all the promises of God in Him [Christ] are yea, and in Him Amen” (2 Corinthians 1:20),

then those in Christ have a right and title to all the glorious things spoken of Zion in the Old Testament. Compare Joshua 1:5, and Hebrews 13:5, 6, for an illustration of this principle.

Arthur W. Pink-Interpretation of the Scriptures

“By nature no man will come to Christ” and “The Arminian Prayer”

IV. This brings us to the fourth point, THAT BY NATURE NO MAN WILL COME TO CHRIST, for the text says, “Ye will not come unto me, that ye might have life.” I assert, on Scripture authority from my text, that ye will not come unto Christ, that ye might have life. I tell you, I might preach to you for ever, I might borrow the eloquence of Demosthenes or of Cicero, but ye will not come unto Christ. I might beg of you on my knees, with tears in my eyes, and show you the horrors of hell and the joys of heaven, the sufficiency of Christ, and your own lost condition, but you would none of you come unto Christ of yourselves unless the Spirit that rested on Christ should draw you. It is true of all men in their natural condition that they will not come unto Christ; but, methinks I hear another of these babblers asking a question: — “But could they not come if they liked?” My friend, I will reply to thee another time. That is not the question this morning. I am talking about whether they will, not whether they can. You will notice whenever you talk about free will, the poor Arminian, in two seconds, begins to talk about power, and he mixes up two subjects that should be keep apart. We will not take two subjects at once, we decline fighting two at the same time, if you please. Another day we will preach from this text:-”No man can come except the Father draw him.” But it is only the will we are talking of now; and it is certain that men will not come unto Christ, that they might have life. We might prove this from many texts of Scripture, but we will take one parable. You remember the parable where a certain king had a feast for his son, and bade a great number to come; the oxen and fatlings were killed, and he sent his messengers bidding many to the supper. Did they go the feast? Ah, no; but they all, with one accord, began to make excuse. One said he had married a wife and therefore he could not come, whereas he might have brought her with him. Another had bought a yoke of oxen, and went to prove them; but the feast was in the night-time, and he could not prove his oxen in the dark. Another had bought a piece of land, and wanted to see it, but I should not think he went to see it with a lantern. So they all made excuses and would not come. Well the king was determined to have the feast; so he said, “Go into the highways and hedges, and” invite them-stop! not invite-”compel them to come in;” for even the ragged fellow sin in the hedges would never have come unless they were compelled. Take another parable: -A certain man had a vineyard; at the appointed season he sent one of his servants for his rent. What did they do to him? They beat that servant. He sent another; and they stoned him. He sent another and they killed him; and, at last, he said, “I will send them my son, they will reverence him.” But what did they do? They said, “This is the heir, let us kill him, and cast him out of the vineyard.” So they did. It is the same with all men by nature. The Son of God came, yet men rejected him. “Ye will not come unto me, that ye might have life.” It would take too much time to mention any more Scripture proofs. We will, however, refer to the great doctrine of the fall. Any one who believes that man’s will is entirely free, and that he can be saved by it, does not believe the fall. As I sometimes tell you, few preachers of religion do believe thoroughly the doctrine of the fall, or else they think that when Adam fell down he broke his little finger, and did not break his neck and ruin his race. Why, beloved, the fall broke man up entirely. It did not leave one power unimpaired; they were all shattered, and debased, and tarnished; like some mighty temple, the pillars might be there, the shaft, and the column, and the pilaster, might be there; but they were all broken, though some of them retain much of their form and position. The conscience of man sometimes retains much of its tenderness-still it has fallen. The will, too, is not exempt. What though it is “the Lord Mayor of Mansoul,” as Bunyan calls it: the Lord Mayor goes wrong. The Lord Will-be-will was continually doing wrong. Your fallen nature was put out of order, your will, amongst other things, has clean gone astray from God; but I tell you what will be the best proof of that; it is the great fact that you never did meet a Christian in your life who ever said he came to Christ without Christ coming to him. You have heard a great many Arminian sermons, I dare say, but you never heard an Arminian prayer-for the saints in prayer appear as one in word, and deed and mind. An Arminian on his knees would pray desperately like a Calvinist. He cannot pray about free will: there is no room for it. Fancy him praying,

Lord, I thank thee I am not like those poor presumptuous Calvinists. Lord, I was born with a glorious free-will; I was born with power by which I can turn to thee of myself; I have improved my grace. If everybody had done the same with their grace that I have, they might all have been saved. Lord, I know thou dost not make us willing if we are not willing ourselves. Thou givest grace to everybody; some do not improve it, but I do. There are many that will go to hell as much bought with the blood of Christ as I was; they had as much of the Holy Ghost given to them; they had as good a change, and were as much blessed as I am. It was not thy grace that made us to differ; I know it did a great deal, still I turned the point; I made use of what was given me, and others did not-that is the difference between me and them.”

That is a prayer for the devil, for nobody else would offer such a prayer as that. Ah, when they are preaching and talking very slowly, there may be wrong doctrine; but when they come to pray, the true thing slips out, they cannot help it. If a man talks very slowly, he may speak in a fine manner; but when he comes to talk fast, the old brogue of his country, where he was born, slips out. I ask you again, did you ever meet a Christian man who said, “I came to Christ without the power of the Spirit?” If you ever did meet such a man, you need have no hesitation in saying, “My dear sir, I quite believe it-and I believe you went away again without the power of the Spirit; and that you know nothing about the matter, and are in the gall of bitterness and the bond of iniquity.” Do I hear one Christian man saying, “I sought Jesus before he sought me. I went to the Spirit, and the Spirit did not come to me?” No, beloved; we are obliged, each one of us, to put our hands to our hearts, and say

“Grace taught my soul to pray,

And made my eyes o’erflow;

‘Twas grace that kept me to this day,

And will not let me go.”

Is there one here-a solitary one-man or woman, young or old, who can say, “I sought God before he sought me?” No; even you who are a little Arminian, will sing-

“O yes! I do love Jesus-

Because he first loved me”

Charles H. Spurgeon- “Freewill- A Slave,” A Sermon Delivered On Sabbath Morning, December 2, 1855

Another thing implied is, that they are liable to fall of themselves

Their foot shall slide in due time (Deut. xxxii. 35).

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.

Jonathan Edwards- Sinners In The Hands Of An Angry God

Charles Spurgeon’s Letters-Letter 128


WESTWOOD, Jan 3, 1882.


I am very grateful for your friends’ gift of £5 for orphans. By one and another the charges are borne by the Great Father; glory be to His name.

I have been much pleased by an interview with Mr. Wigstone. May the Lord bless Spain by his means.

May the old midshipman have a prosperous voyage this year.

Yours heartily,