Friday, May 25, 2012


(A Note from Charles Woodruff.)  Here is something I have never done before. I am placing here for your reading the complete version of one of the most well known sermons ever preached,  since the days of the book of Acts. This message spoke to countless people. Untold numbers have been converted through it. But, likely you have never read it, at least  not all of it. I am going to challenge you today, whether you are saved or lost, old or young, male or female, black or white, American or other. I am going to challenge you to read this message here. It is by perhaps the greatest preacher since the New Testament days; Jonathan Edwards. It was first given July 8, 1741. It was preached again several times by Edwards, and later by some others. It is unique. It tells the truth to us. We need to hear it!

As I challenge you to read these nine and one half pages, I know some will say "I cannot read a nine page sermon." Yes, you can! If you need to break it down and read 3 pages today, 3 tomorrow, 3 the next day, and only 1 the last day, you can do it. You should do it. I will tell you that if you are a Christian, it will speak to you, and strengthen you. If you are not, it will start a fire in your soul that I pray God will keep it burning until you repent!. Will you read this sermon? Please do! If I didn't believe that it would help you, I would say "Go your way and forget it." But I do not want you to do that. I want you to read it and let it speak to you. I pray that if you look at it, and decide someone you love needs it, share it with that person. This is serious, my friends. God is going to close the door soon. The lights will go out, and then it will all be over. Give yourself the opportunity to hear---before it is too late! That is my prayer for you. May God help you to do this!

             By Jonathan Edwards (1703--1758)  First delivered at Enfield, Connecticut, July 8, 1741.

Enfield, Connecticut
July 8, 1741

“Their foot shall slide in due time.” Deuteronomy 32:35

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 vers 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, Psalm 72:18. "Surely thou didst set them in slippery places; thou castedst them down into destruction."

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 Psalm 73:18,19. "Surely thou didst set them in slippery places; thou castedst them down into destruction: How are they brought into desolation as in a moment!"

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 defence 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. John 3:18. "He that believeth not is condemned already." So that every unconverted man properly belongs to hell; that is his place; from thence he is, John 8:23. "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 fumace 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, Isa. 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 me 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 discem 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? Eccles. 2:16. "How dieth the wise man? even as the fool."

9. All wicked men's pains and contrivande 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.

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.


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 take 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 bom again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether inexperienced 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 peace 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 was 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 fumace 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. Prov. 20:2. "The fear of a king is as the roaring of a lion: Whoso provoketh him to anger, sinneth against his own soul." 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. Luke 12:4, 5. "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."

2. It is the fierceness of his wrath that you are exposed to. We often read of the fury of God; as in Isa. 59:18. "According to their deeds, accordingly he will repay fury to his adversaries." So Isa. 66:15. "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." And in many other places. So, Rev. 19:15, we read of "the wine press of the fierceness and wrath of Almighty God." 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 worms 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 fastly 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. Ezek. 8:18. "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." 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," Prov. 1:25,26,&c.

How awful are those words, Isa. 63:3, 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." 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 favour, 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, Meshach, 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. Rom. 9:22. "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?" 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. Isa. 33:12-14. "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, “&c.

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. Isa. 66:23, 24. "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."

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 for ever, 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 bom 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!

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 generality 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 favour 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."

For further study on this follow this link.  

Wednesday, May 16, 2012


Dear friends,

One Lord's Day, my pastor, Tommy McLeroy, mentioned being in a preacher's conference where no one knew him, and enjoying some of the messages until one preacher said something like "Anyone who preaches particular redemption preaches a damnable heresy".

This man must not like Spurgeon, or George Whitefield, or most of the Puritans, or D.Martyn Lloyd-Jones, or Arthur Pink, and so many of the sound evangelicals of the past.Today there is John MacArthur, or John Piper, or R.C. Sproul, or a number of other modern preachers. It is not a new doctrine. It is one of the old paths.

Pastor Tommy was offended and disgusted by the preacher's statement. I would have been also. But, I have encountered many like him in over 40 years of ministry. Of course, I haven't always believed it myself; but probably almost 40 years.

Likely the man has never studied this doctrine for himself. It is clear in the bible, and is one of what we often call the "doctrines of grace". That is one of the key themes of the bible; grace. I will here give you a suggestion and an opportunity to look at this doctrine
called Limited Atonement by some, and Particular Redemption by others, for yourself.

Some of you have read this article before. It is not new. I wrote it myself, with quotes from some others.I have slightly revised it, but I believe it is still the truth. I am not a bear, or a tiger, and if you find some problems with what I have written, please contact me to discuss it. I know where some of the problems lie. Perhaps I can be of help.

It is my desire to proclaim Christ in all His fullness, so I decided to run this again. Please read it, and may He bless each of you,


By Charles Woodruff

Those of us who believe in the sovereignty of God are often said to "limit" the atonement of Christ. In fact many preachers of our persuasion freely use the term "Limited Atonement." As with any Bible doctrine, this teaching must be able to stand the close examination of Bible students who are honestly seeking God's will. It must be able to stand, or else be junked!

First, let us examine the words used in the phrase "Limited Atonement." The word "limited" is defined by Webster as meaning bounded; confined within limits, capable of acting only within certain boundaries or restrictions. (1) Atonement means In theology, the expiation of sin made by the obedience and personal sufferings of Christ; more specifically, the crucifixion”, again according to Webster (2), In the Bible, it means expiation, or payment, for sin. This includes redemption, which is the act of freeing, or the state of being freed by payment of a ransom or price. In the Old Testament the key meaning is "covering"; and in the New Testament case it is reconciliation (Romans 5:11). It means Christ's blood paying the price for our sins, or the satisfaction of the law’s demands. A number of other words could be considered including placate, appease, cleanse, forgive, and be merciful, all with their shades of meaning. It is beyond our scope to study them all in this writing.

In the Old Testament, the atonement was made through the animal sacrifices. There were continual sacrifices, but once a year on the great Day of Atonement the high priest entered the Holy of Holies, never without blood, to atone for the sins of the people. This special sacrifice, as we learn in Hebrews, only covered the sins of the people. It typified the great future sacrifice of Jesus Christ. So it only temporarily made atonement (lit. at-one-ment), with God for the people. Although the Greek scholar, W.E. Vine, didn’t like breaking the English word down this way, many feel it is a good illustration for the common man. Sinners that were once alienated from God are now at one” with Him. Old Testament atonement was limited in three ways. (1) By its nature - it was temporary. (2) By its design. It only covered the sins of God's covenant people, the Jews (including proselyte Jews). (3) By its effectiveness - it only covered the sin - never to take it away once for all. For it is not possible that the blood of bulls and of goats should take away sin (Hebrews 10:4). Yes, it anticipated the great final sacrifice of Jesus Christ.

So we can readily see that the Old Testament atonement was limited though it did what it was designed to do. It pointed to the better sacrifice, the perfect way of redemption through the Lord Jesus Christ. Both the Old Testament Hebrew (sebach) and the New Testament Greek (thusia) basically mean a slaughter (Strong’s Concordance). As a lamb in the Old Testament was led to the slaughter (sacrifice), so was Christ in the New Testament, as the perfect sacrifice which all the others pointed to; and His was never to be repeated. But this man {Christ}, after He had offered one sacrifice for sins forever, sat down on the right hand of God (Hebrews 10:12).

Let’s look at more regarding New Testament atonement. The word atonement is found once in the KJV New Testament in Romans 5:11, and as I stated, it means “reconciliation”. It is translated that way in most modern English Bibles, and is shown as an alternate in the KJV Oxford, and Cambridge Reference Bibles, among others. Reconciliation is found in its various forms fourteen times in the New Testament. It is not used doctrinally each of these times, but in Romans 5 (KJV) it is used with the word "atonement" in the same passages.

The word "reconciliation" used here in Romans 5 is a Greek word which means to change thoroughly (Young’s Analytical Concordance). This regards a change in relation to the enemy of God becoming His friend. This involves repentance, that is; agreeing with the holy God in His verdict against you that finds you guilty. God leads men to repentance, but He will not repent for them! (See Romans 2:4). He has wrought a change in us, but God doesn’t change toward us, we must change toward Him, the immutable God. Then because we are changed, He is in the right relationship with us. In II Corinthians 5:20 the apostle says "be ye reconciled to God". This action must be taken by the awakened sinner on the grounds of Christ’s sacrifice.

So reconciliation, no one would deny, is limited to those who repent and believe the Gospel. However, this somewhat detracts us from our main subject of consideration. Atonement in its theological sense involves reconciliation, but only after the sacrifice has been made. So a better word to describe this doctrine is perhaps in order.

We shall consider redemption. Limited atonement is often called "particular redemption," which is the term I prefer when considering the doctrine.
Redemption as a New Testament term is the Greek word "Apolutrosis" which means "a loosing away." A good example of its use is Ephesians 1:7. "In whom we have redemption through His blood." In other words, we are loosed by His blood. We are loosed from the righteous condemnation of God's law which has judged us guilty. "For the law of the spirit of Life in Christ Jesus hath made me free from the law of sin and death." Romans 8:2). Redemption often speaks of that final day of redemption when the purchased possession will be redeemed (Ephesians 1:14) or set free from the earthly habitation.

No one should deny that redemption in its final state is particular. Only those who are in Christ will be called up to be with Him. (I Thessalonians 4:16-18)
He saves His sheep, His elect, His chosen, but we are not saved by election and predestination, we are saved by the sacrifice of Christ!

Certainly no one will contest that redemption is particular in requirement that only those who come to Christ and look to Him and His shed blood are actually redeemed. The Israelites in Numbers 21:8, 9 were required to "look and live" on that brazen serpent. But the argument is that anyone can live if he will look. But the problem is that a sinner is unable to look, unable to come, unless drawn (John 6:37), unwilling to come unless made willing (Psalm 110:3), even uncertain who God is, unless enlightened (Acts 17:23).

One more word we must consider is the word "propitiation" which is the sacrifice itself which secures the reconciliation and redemption, and even the justification and sanctification, and every other benefit of Christ's death.

Propitiation (Gr. =hilasmos) is only used three times in the New Testament. Both times in the epistle of I John (2:2, 4:10), It means "what appeases". One other time it is used as the place of propitiation (Gr. =hilasterion), (Rom. 3:25), and shows Christ to be the altar of sacrifice. For the last 100 years in the majority of evangelical churches, it has been taught that there is no need to appease or satisfy an angry God in regard to our sin. The "Smile, God loves you" philosophy has left us short of Biblical truth regarding God and sin. The point is God is angry with the wicked every day! (Psalm 7:11b) God does punish sin, and will punish sin either in us or our substitute. Just as the Passover lamb was a substitute for the first born of Israel in each home where the lamb was slain, so Christ, our Passover, was slain for us. (I Corinthians 5:7)

The anger of God against sin cannot be overlooked without a total warping of our theology. There would be no need for propitiation if God were not angry with sin. He must be satisfied. He cannot look upon sin. Since "the wages of sin is death" (Romans 6:23), the sinner must die or a substitute must die in his place. As John Murray says:
"The question is: on whose behalf did Christ offer Himself as a sacrifice? On whose behalf did he propitiate the wrath of God? Whom did he reconcile to God in the body of His flesh through death? Whom did he redeem from the curse of the law, from the guilt and power of sin, from the enthralling power and bondage of Satan? In whose stead and on whose behalf was he obedient unto death, even the death of the cross? These are precisely the questions that have to be asked and frankly faced if the matter of the extent of the atonement is to be placed in proper focus." (3)
This is exactly the question, on whose behalf? Many hold that the answer is given in our verse regarding propitiation in I John 2:2. "And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." I have had well-meaning brethren tell me that this verse means Christ died for all without exception. In light of many other scriptures it cannot mean that. If it did mean that, then we would have to face a universal atonement, i.e., that all men at the last day would finally be saved. It would have to mean that because propitiation, a satisfaction, has then been made for all sinners everywhere and God would be unjust to demand two payments for the same sin.

But, the objection is given, "all men are not believers so therefore all men are not saved". This is true, but atonement and propitiation, and reconciliation are not considering faith, but the blood being shed as a sacrifice. Of course, there must be faith in this shed blood. Only those who have it are saved. This in itself is a limiting of the atonement. It is limited to believers! Unbelievers cannot partake of this sacrifice. It is for the sheep. It is for the church. It is for .the elect. He is the Saviour of the body. Incidentally, another dear brother tried to tell me that the elect were only the physical Jews, but he disregards I Thessalonians 1:4, a verse which is certainly in a “non-Jewish” epistle.

The World
But, in close examination of I John 2:2 you can easily see that John is not saying "everyone in the whole world," i.e. the entire inhabited earth, all of mankind, has been propitiated for. This would totally contradict the other scriptures that say "God is angry with the wicked every day." (Psalm 7:11) and in John 17:9 Jesus said "I pray not for the world" - and even here in the epistle of First John - "The whole world lieth in wickedness," (I John 5:19.) "The world passeth away and the lust thereof" (I John 2:17). Are you saying that in each of these examples the world is atoned for, propitiation has been made; yet it will perish? Unthinkable! What we must come to grips with is that "world" is used in several ways in the Bible.
As Duane Edward Spencer points out:
"much of what we think about the atoning death of Christ will be tempered by what we understand the simple word "world" to mean. In the Gospel of John this word has significance in that it may have any one of seven different meanings (1) the classical sense, i.e., the orderly universe (2) the earth itself (3) the human inhabitants of earth by metonymy (i.e., figure of speech, cmw) (4) mankind under the Creator's judgment alienated from His life, in the ethical sense (5) the public who were about Christ, Jews in particular (6) the kingdom of evil forces, angelic as well as human, as related to the earth (i.e., the world system -cmw) (7) and men out of every tribe and nation, but not all tribes and nations as a whole." (4)

I believe Mr. Spencer's last definition most closely fits I John 2:2. John was simply saying not only our sins (John and other Jewish Christians) but the sins of the whole world (people from every nation, kindred and tongue (Rev. 5:6). This is the same thing that Jesus was saying to Nicodemus in John 3:16 when He said "for God so loved the world." He was addressing a ruler of the Jews, one whose understanding of God was limited to salvation for Jews only. Jesus was telling him it was a salvation for people of all nations.

Salvation Possible or Certain?
In reality it is the Arminian who limits the atonement because salvation is made to be a chance affair. "Maybe" someone will be saved as a result of Christ's death but there is no certainty because it is their belief that God only made salvation possible to all. In reality He paid the price, and made a propitiation for all human beings who are God's chosen, who will believe on Him through the preaching of the Gospel
As John Murray said, "Whether the expression "limited atonement" is good or not, we must reckon with the fact that unless we believe in the final restoration of all men, we cannot have an unlimited atonement. If we universalize the extent, we limit the efficacy. If some of those for whom atonement was made and redemption wrought perish eternally, then the atonement is not itself efficacious. It is this alternative that the proponents of universal atonement must face. They have a ‘limited’ atonement in respect of that which impinges upon its essential character. We shall have none of it. The doctrine of ‘limited atonement’ we maintain is the doctrine which limits the atonement to those who are heirs of eternal life, i.e., to the elect. That limitation insures its efficacy and conserves its essential character as efficient redemption." (emphasis mine -cmw) (5)

Limited on Both Sides
So, when we consider who really limits the atonement, we realize that there is a limitation on both sides of the argument. The Arminian necessarily limits God to the whim of finite, fallen man. The Calvinistic view, which is the scriptural view, limits the atonement only in design making it a definite atonement. Perhaps no one has said it better than the Puritan, John Owen (1616-1683). In a statement available in tract form titled "For Whom Did Christ Die?" he says,
"The Father imposed His wrath due unto, and the Son underwent punishment for, either: (l) All the sins of all men. (2) All the sins of some men, or (3) Some of the sins of all men. In which case it may be said: (a) That if the last be true, all men have some sins to answer for, and so none are saved. (b) That if the second be true, then Christ, in their stead suffered for all the sins of all the elect in the whole world, and this is the truth. (c) But if the first be the case, why are not all men free from the punishment due unto their sins? You answer, Because of unbelief. I ask, is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins!" (6)

Atonement Limited or God is Limited
We must necessarily limit the atonement in effectiveness and also limit God Almighty if we say He designed to save all humanity, or that the
blood of Christ was shed to save all humanity and yet all humanity would not be saved. It would mean God had failed! "Is anything too hard for the Lord?" (Gen. 18:14)
We are also limiting the atonement in effectiveness to put in the hands of finite, sinful man its ultimate success or failure. The atonement would thus be limited by man's "decision."

Christ's blood was shed sufficient to save all men."Saviour of all men, specially (particularly) them that believe" - I Tim. 4:10 - effective to all it was designed for: believers! It had no deficiency!

Sufficiency of Christ's Blood
Again quoting from John Owen:
"Sufficient we say, then, was the sacrifice of Christ for the redemption of the whole world, and for the expiation of all the sins of all and every man in the world. The sufficiency of His sacrifice hath a two-fold rise: First, the dignity of the person that did offer and was offered.
Secondly, the greatness of the pain He endured by which He was able to bear and did undergo the whole curse of the law and wrath of God due to sin. And this sets out the innate, real, true worth and value of the blood shedding of Jesus Christ. This is its own true internal perfection and sufficiency. That it should be applied unto any, made a price for them, and become beneficial to them according to the worth that is in it, is external to it, doth not arise from it, but merely depends on the intention and will of God. It was in itself of infinite value and sufficiency to have been made a price to have bought and purchased all and every man in the world." (emphasis mine - cmw) (7)

Who limits the atonement? Almost every view limits it to some extent. All will not finally be saved. Who limits the atonement? Who made redemption particular? Who "saves His people from their sins"? (Matthew 1:21) Who "gave His life for the sheep"? (John 10:11) Who "purchased His church with His own blood"? (Acts 20:28) Who "hath chosen you from the beginning to salvation"? (II Thessalonians 2:13) Who said "all that the Father giveth me shall come to me"? (John 6:37) Look at these scriptures prayerfully and may the God of scripture show you that He always accomplishes His will. In time and eternity, He always does that which He has decreed. Who limits the atonement? Almighty God does!

1. Webster’s Universal Dictionary, World Syndicate Publishers; Cleveland and New York, 1937 edition.

2. Ibid

3. Redemption, Accomplished and Applied - John Murray, Banner of Truth – Edinburgh; originally published 1955, Wm. B. Eerdmans Company, Grand Rapids, Mich. USA (P. 62)

4. Tulip - The Five Points of Calvinism in Light of Scripture - Duane
Edward Spencer, 1979, Baker Book House, Grand Rapids, MI (P. 35, 36)

5. John Murray, op. cit., p. 64, 65.

6. John Owen, "For Whom Did Christ Die? tract available from Chapel Library, 2603 W.Wright St., Pensacola, FL 32505; telephone :( 850)438-6666

7. John Owen, "Death of Christ", Vol.10 of Works, Banner of Truth, Edinburgh, (p. 295, 296).

Also use was made of both Young’s and Strong’s concordances, and Vine’s Expository Dictionary of New Testament Words in various online and print editions, none of which have a copyright.

Originally published January 9, 2007. This minor revision--August 27, 2009, and also May 16, 2012. The earlier edition is viewable in another (better) format at:

Monday, May 07, 2012


In the present Congress session of the USA, there is much talk about leadership and change.There is a lot of bragging going on about who is now in charge. I have lived long enough to see all this before. People in leadership get drunk with power as if the only reason they got in that position was their own effort, and they seem to feel, now that they have this power, they will keep it forever. Congressional leaders, senators, bureaucrats and even presidents, prime ministers, kings and queens, popes, archbishops and all manner of preachers and religious leaders should read this scripture: “He changeth the times and the seasons: He removeth kings and setteth up kings: He giveth wisdom to the wise, and knowledge to them that know understanding” (Daniel 2:21). And as God told Pharaoh: “And in very deed for this cause I raised thee up, for to shew in thee my power: and that my name may be declared throughout all the earth” (Exodus 9:16).

At best, the position of power in both houses of Congress is precarious. In the Senate all it will take is three less Democrats to put the Republicans back in power. There are 53 Democrats, and 47 Republicans. In the House, the majority is 242 Republicans, and 190 Democrats, but there are House elections for various states every two years, so that power doesn’t necessarily last as long.

In my judgment, the Republicans would still have their power if those who vowed to be conservative had held their ground. Then there is the disappointing corruption among many in both parties. Congressman  Foley, as disgusting as he was, wasn’t the only sinner. The difference being the largely biased news media which pounded on the Republicans while largely winking at the sins of the Democrats. But all this is only on the surface. Behind the scenes is God, setting history as He has decreed it. Could it be that the reason He has permitted the largely liberal, antichrist, immoral, anti-American, one world government crowd to prevail  in America, is because the land is under the righteous judgment of God? Think about it; how long will the holy God Jehovah allow a country that professes “In God We Trust” and “One Nation Under God” to continue down the slippery slope of ungodliness? 

So many open sins, now like open wounds! Must I name them for you? Ironically, many heterosexuals want to live together without marriage. This is not new, but is now a rampant epidemic! This is while homosexuals want to get “married” and have their marriages recognized by the states! Of course, the main reason is so they can get insurance benefits and other privileges of marriage. The major TV networks, print media and advertisers in the marketplace are pushing the homosexual agenda, and these sodomites largely control Hollywood, so they also push it.

Then there is the abortion industry that continues unchecked in spite of the stretch of 12 years of “conservatives” in power. Babies are murdered every day. Of what marriages there are, over half end in divorce. The murder rate is sky high. Robberies and violent crime are up. Every outward vestige of Christianity is under attack, yet because of “political correctness”, Muslim teaching is being allowed in many public schools. I don’t even need to talk about the added burden to taxpayers because illegal immigrants can come here and get as many or more government benefits than can a US citizen, all because our politicians won’t enforce the laws we presently have!

The point is, this is a sick nation. A sin-sick nation! If you were God, what would you do? I am thankful that neither you nor I are on that High throne of heaven! “How long wilt thou forget me, O Lord?” (Psalm 13:1) Remember the sermon I wrote She Hath Done What She Could? What can we do? All we can do is humble ourselves, pray, and cast ourselves on the mercy of a just God. 2 Chronicles 7:14 can, and must be applied! Oh how we need revival, for our nation’s survival! Brethren and sisters, seek God for it!

Published by Charles Woodruff- email: