CONTENTS
- PREFACE.
- I.self deceivers
- II.false professors
- III.doubtful actions
- IV.reproof
- V.true saints
- VI.legal religion
- VII.of public opinion
- VIII.of conformity
- IX.repentance
- X.dishonesty
- XI.know your character
- END OF THE LECTURES IN 1836.
- I.conversion
- II.submission
- III.selfishness
- IV.law and gospel
- V.faith justification
- VI.faith sanctification
- VII.legal experience
- VIII.christian perfection
- IX.christian perfection II
- X.way of salvation
- XI.divine teaching
- XII.love is religion
- XIII.saints rest
- XIV.Christ the husband
- As these Lectures occupied from an hour and a quarter to an hour and three quarters
- The doctrine which I propose to consider tonight is this.
- REMARKS.
- 2. Those who are so much more zealous for doctrines than for practice, and who lay
- 3. That class of professors of religion, who never like to hear about God or His
- 4. The proper end and tendency of all right doctrine, when truly believed, is to produce
- 5. The church has for a long time acted too much on an Antinomial policy.
- 6. See how a minister may be deceived in regard to the state of his congregation.
- 8. See what a vast multitude of professors of religion there are, who are deceiving
- I answer, First, All those of you, who have not heartily and practically renounced the
- 2. That man who does not make the business in which he is engaged a part of his
- 3. But, again: Those of you are serving your own gods, who devote to Jehovah that
- 4. All that class are serving your own gods, who suppose that the six days of the week
- 5. Those are serving themselves, or their own gods, who will not make any sacrifices
- 6. Those are serving their own gods, who give their time and money to God's service,
- 7. Those who are always ready to ask how little they may do for religion, rather than
- 8. They who are laying up wealth for their own families, to elevate and aggrandize
- 9. Those who are making it their object to accumulate so much property that they can
- 10. Those persons are serving their own gods, who, would sooner gratify their
- 11. Those persons who are most readily moved to action by appeals to their own
- 12. Those are of this character, who are more interested in other subjects than in
- 13. When persons are more jealous for their own fame than for God's glory, it shows
- 14. Those are serving their own gods, who are not making the salvation of souls the
- 15. Those who are doing but little for God, or who bring but little to pass for God,
- 16. Those who seek for happiness in religion, rather than for usefulness, are serving
- 17. Those who make their own salvation their supreme object in religion, are serving
- REMARKS.
- 2. See why so few Christians have the spirit of prayer.
- 3. You see that there are a multitude of professors of religion that have not begun to be
- 4. It is great dishonesty for persons to profess to serve the Lord, and yet in reality
- DOUBTFUL ACTIONS ARE SINFUL.
- I. To show some reasons why a man is criminal for doing that of which he doubts the
- I. I am to show some reasons for the correctness of the principle laid down in the
- 2. For a man to do a thing when he doubts whether it is lawful shows that he is selfish,
- 3. To act thus is an impeachment of the divine goodness.
- 4. It indicates slothfulness and stupidity of mind.
- 5. It manifests a reckless spirit.
- II. I am now to show the application of this principle to a variety of particular cases
- Secondly---I will mention some cases, where the design is wrong, where the object is
- 2. So where an individual is engaged in an employment that requires him to break the
- 3. Owning stocks in steamboat and railroad companies, in stages, canal boats, &c. that
- 4. The same remarks will apply to all sorts of lottery gambling. He doubts.
- 5. Take the case of those indulgences of appetite, which are subject of controversy,
- 6. Apply this principle to various amusements.
- 7. Making calls on the Sabbath. People will make a call, and then make an apology
- 8. Compliance with worldly customs at new-year's day.---Then the ladies are all at
- 9. Compliance with the extravagant fashions of the day.
- 10. Intermarriages of Christians with impenitent sinners.
- REMARKS.
- 2. If those are condemned, and adjudged worthy of damnation, who do that of which
- 3. Hypocrites often attempt to shelter themselves behind their doubts to get clear of
- Many will not be enlightened on the subject of temperance, and still persist in drinking
- 5. It is manifest there is but very little conscience in the church.
- 6. There is still less love to God than there is conscience.
- 7. Do not say, in your prayers, "O Lord, if I have sinned in this thing, O Lord, forgive
- THAT MEN ARE BOUND TO REPROVE THEIR NEIGHBORS FOR SIN,
- I. To show the reasons for the rule laid down by God in the text.
- I. I am to show the reasons for the rule.
- 2. Love to the universe will lead to the same thing.
- 3. Love to the community in which you live, is another reason.
- 4. Love to your neighbor demands it.
- 6. To refuse to do it is rebellion against God.
- 7. If you do not reprove your neighbors for their sin, you are chargeable with their
- 8. Your silence encourages him in sin.
- 9. By reproving your neighbor who sins, you may save him.
- 10. If you do not save the individual reproved, your reproof may save somebody else
- 11. God expressly requires it.
- 12. If you do it in a right manner, you will keep a conscience void of offense in regard
- 13. Unless you reprove men for their sins, you are not prepared to meet them in
- 14. Unless you do this, you are not prepared to meet God.
- II. To whom is this command addressed?
- III. Some exceptions to the universal application of this law.
- l. God says, "Rebuke not a scorner, lest he hate thee."
- 2. Jesus Christ says, "Cast not your pearls before swine, lest they trample them under
- 3. Men who are in a settled state of self-righteousness, it is best to let alone.
- IV. The manner in which this duty is to be performed.
- 2. It should always be done with great solemnity.
- 3. You should use more or less severity, according to the nature of the case, and the
- (2.) Reproof should be regulated by the knowledge which the offender has of his duty.
- (3.) With reference also to the frequency of the offense.
- (4.) So, also, you are to consider whether he has been frequently reproved for the sin.
- 4. Always show that your temper is not ruffled.
- 5. Always reprove in the Spirit of God.
- 6. There are many different ways of giving reproof so as to reach the individual
- 7. Sometimes it is necessary to reprove sin by forming societies, and getting up
- V. I will mention now some of the cases in which these principles are applicable.
- 2. Intemperance and rum-selling.
- VI. I shall consider some of the difficulties which are sometimes raised in the way of
- 2. It is asked, Should I reprove strangers? Why not? Is not the stranger your neighbor?
- 3. It is asked, Should we reprove a person when he is drunk?
- 4. Shall we reprove great men, and those who are above us in society, and who may
- REMARKS.
- 2. How few professors of religion are sufficiently conscientious to practice this duty.
- 3. See why so few persons enjoy religion.
- 4. We see that the great mass of professors of religion have more regard to their own
- 5. No man has a right to say to us, when we reprove him for his sin, that it is none of
- 6. We see the importance of consistency in religion.
- THREE CLASSES OF PROFESSING CHRISTIANS.
- I. There is a class of professed Christians who are the true friends of God and man.
- 1. They will make it manifest that this is their character, by their carefulness in
- 2. They manifest a deep abhorrence of the sins of other people.
- 3. Another thing in which this spirit manifests itself, is zeal for the honor and glory of
- 4. They show that they sympathize with God in His feelings towards man.
- 5. It is a prominent object with such Christians, in all their intercourse with men, to
- 6. Where there are persons of this class, you will see them scrupulously avoid
- 7. This class of professing Christians are always distressed, unless they see the work of
- 8. You will see them when manifesting a spirit of prayer, praying not for themselves
- 9. These persons do not want to ask what are the things they are required to do for
- 10. Another characteristic of such Christians is a disposition to deny themselves to do
- 11. They are continually devising new means and new measures for doing good.
- 12. They always manifest great grief when they see the church asleep and doing
- 13. They are grieved if they see reason to think their minister temporizes, or does not
- 14. This class of persons will always stand by a faithful minister, who preaches the
- 15. This sort of Christians are especially distressed when ministers preach sermons not
- 16. You will always find this class of persons speaking in terms of dissatisfaction with
- 17. If you wish to move this class of persons, you must make use of motives drawn
- THOSE PROFESSORS WHO ARE ACTUATED BY SELF-LOVE OR BY
- 1. They make religion a subordinate concern.
- 2. Their religious duties are performed as a task, and are not the result of the
- 3. They manifestly possess a legal spirit, and not a gospel spirit.
- 4. They are actuated by fear much more than by hope.
- 5. Their religion is not only produced by the fear of disgrace or the fear of hell, but it is
- 6. This class of persons are more or less strict in religious duties, according to the light
- 7. They are more or less miserable in proportion to the tenderness of their conscience.
- 9. This class of persons are encouraged and cheered by reading the accounts of ancient
- 10. They are always much better pleased, by how much the lower the standard of
- 11. They are fond of having comfortable doctrines preached.
- 12. They love to have their minister preach sermons to feed Christians.
- 13. They lay great stress on having a comfortable hope.
- 14. They live very much on their own frames of mind.
- 15. They pray almost exclusively for themselves.
- 16. Such persons pray to be fitted for death much more than they pray to befitted to
- 17. They are more afraid of punishment than they are of sin.
- 18. They feel and manifest greater anxiety about being saved themselves, than if all the
- 19. They are more fond of receiving good than of doing good.
- 20. If this class of professors are led to pray for the conversion and salvation of others,
- 21. This class of professors I am speaking of are very apt to be distressed with doubts.
- 22. They manifest great uneasiness at the increasing calls for self-denial to do good.
- 23. When they are called upon to exercise self-denial for the sake of doing good,
- 24. This class of persons are not forward in promoting revivals.
- 25. As a matter of fact, they do not convert sinners to God.
- 26. They do not manifest much distress when they behold sin.
- 27. They take but very little interest in published accounts or revivals, missions, &c.
- 28. They do not aim at any thing higher than a legal, painful, negative religion.
- 29. They come reluctantly into all the special movements of the church for doing good.
- 30. They do not enjoy secret prayer.
- 31. They do not enjoy the Bible
- 32. They do not enjoy prayer meetings.
- 33. They are very much put to it to understand what is meant by disinterestedness.
- 34. Their thoughts are not anxiously fixed upon the question, When shall the world be
- REMARKS.
- 2. This religion is radically defective.
- Tonight, I design to point out the characteristics of the third class of professing
- 1. They do what the apostle Paul says certain persons did in his day, and for that
- 2. This class of persons do not trouble themselves about elevating the standard of
- 3. They make a distinction between those requirements of God that are strongly
- 4. This class of professors are apt to indulge in some sins when they are away from
- 5. Another development of the character of these individuals is, that they indulge
- 6. They indulge in secret omissions of duty, which they would not dare to have known
- 7. The conscience of this class of persons seems to be formed on other principles than
- 8. This class of persons generally dread, very much, the thought of being considered
- 9. They are very intent on making friends on both sides.
- 10. They will do more to gain the applause of men than to gain the applause of God.
- 11. They are more anxious to know what are the opinions of men about them, than to
- 12. They refuse to confess their sins, in the manner which the law of God requires,
- 13. They will yield to custom what they know to be injurious to the cause of religion,
- 14. They will do things of doubtful character, or things the lawfulness of which they
- 15. They are often ashamed to do their duty, and so much ashamed that they will not
- 16. They are opposed to all encroachments on their self-in-dulgence, by advancing
- 17. They are always distressed at what they call the ultraism of the day.
- 18. They are often opposed to men, and measures, and things, while they are
- 19. If any measure is proposed to promote religion, they are very sensitive and
- 20. This class of persons never aim at forming a public sentiment in favor of perfect
- REMARKS.
- 2. There is a great deal more apparent piety in the church, than there is real piety.
- 3. There are many things which sinners suppose are good, but which are abominable in
- 4. But for the love of reputation and the fear of disgrace, how many there are in the
- I. To show what is not meant by the command of the text.
- I. I am to show what is not meant by the requirement, "Be not conformed to this
- II. I am to show what is meant by the requirement.
- BUSINESS---FASHION---POLITICS
- III. I am to mention some reasons for the command, "Be not conformed to this
- 2. They are required not to conform to the world, because conformity to the world is
- 3. These maxims, and the rules by which business is done in the world, are directly
- 4. To conform to the world in the pursuits of business is a flat contradiction of the
- 5. Conformity to the world is such a manifest contradiction of the principles of the
- 6. It is this spirit of conformity to the world, that has already eaten out the love of God
- 7. This conformity to the world in business is one of the greatest stumbling blocks in
- 8. Another reason for the requirement, "Be not conformed to this world," is the
- 1. Because it is directly at war with the spirit of the gospel, and is minding earthly
- 2. To conform to the world is contrary to their profession.
- 3. This conformity is a broad and complete approval of the spirit of the world.
- 4. Nay, further, another reason is, that following the fashions of the world, professing
- 5. When Christian professors do this, they show most clearly that they love the praise
- 6. Conforming to the world in fashion, you show that you do not hold yourself
- 7. You show that reputation is your idol.
- 8. By conforming to the world in fashion, you show that you differ not at all from
- 9. By following the fashions you are tempting God to give you up to a worldly spirit.
- 10. You tempt the church to follow the fashions.
- 11. You tempt yourself to pride and folly and a worldly spirit.
- 12. You are tempting the world.
- 13. By following the fashions, you are tempting the devil to tempt you.
- 14. You lay a great stumbling block before the greatest part of mankind.
- 15. Another reason why professing Christians are required not to be conformed to the
- 1. Because the politics of the world are perfectly dishonest.
- 2. To conform to the world in politics is to tempt God.
- 3. By engaging with the world in politics, Christians grieve the Spirit of God.
- 4. By following the present course of politics, you are contributing your aid to
- 5. You lay a stumbling-block in the way of sinners.
- 6. You prove to the ungodly that professing Christians are actuated by the same spirit
- 7. They show, so far as their evidence can go, that there is no change of heart.
- 8. Christians ought to cease from conformity to the world in politics, from the
- IV. I am to answer some objections that are made against the principles here
- Objection. "But then, how should we get money to spread the gospel?"
- Objection. "But we must spend a great deal of money to bring forward an educated
- Objection. "But if we dress plain, the attention of people will be taken with it."
- Objection. "But in this way you carry religion too far away from the multitude. It is
- Objection. "But this change which is necessary is a change of heart."
- Objection. "You will throw obstacles in the way of persons becoming Christians. Many
- Objection. "Is it not better for us to disregard this altogether, and not pay any attention
- Objection. "No matter how we dress, if our hearts are right?"
- Objection. "What is the standard of dress? I do not see the use of all your preaching,
- Objection. "Would you have us to turn all Quakers, and put on their plain dress?"
- Objection. "Would you make us all Methodists?"
- Objection. "We may be proud of a plain dress as well as of a fashionable dress. The
- Objection. "This is a small thing, and ought not to take up so much of a minister's time
- Objection. "But if we dress so, we shall be called fanatics."
- Objection. "In this way the church and the world will be arrayed against each other."
- REMARKS.
- 2. By non-conformity to the world, a great deal of time may be saved for doing good,
- 3. At the same time, Christians in this way would preserve their peace of conscience,
- 3. A change of opinion in regard to the tendencies of sin.
- 4. A change of opinion in regard to the desert of sin.
- Secondly. In true repentance there must be a corresponding change of feeling.
- II. I am to show what are the works or effects of genuine repentance.
- 1. If your repentance is genuine, there is in your mind a conscious change of views
- 2. Where repentance is genuine, the disposition to repeat sin is gone.
- 3. Genuine repentance worketh a reformation of conduct.
- 4. Repentance, when true and genuine, leads to confession and restitution.
- 5. True repentance is a permanent change of character and conduct.
- III. I am to speak of false repentance.
- 1. It is not founded on such a change of opinion as I have specified to belong to true
- 2. False repentance is founded in selfishness.
- IV. I am to show how this false or spurious repentance may be known.
- 1. It leaves the feelings unchanged.
- 3. False repentance produces only a partial reformation of conduct.
- 4. Ordinarily, the reformation produced by false sorrow is temporary even in those
- 5. It is a forced reformation.
- 6. This spurious repentance leads to self-righteousness.
- 7. It leads to false security.
- 10. It rejects Jesus Christ as the ground of hope.
- 11. It is transient and temporary.
- REMARKS
- 2. We see why sinners under conviction feel as if it was a great cross to become
- 3. Here you see what is the matter with those professing Christians who think it a cross
- 4. You see why some know nothing what it is to enjoy religion.
- 5. You see why many professed converts, who have had very deep exercises at the
- 6. See why backsliders are so miserable.
- 7. You see why convicted sinners are afraid to pledge themselves to give up their sins.
- 8. See why some professors of religion are so much opposed to pledges.
- 9. Those sinners who have worldly sorrow, can now see where the difficulty lies, and
- DISHONESTY IN SMALL MATTERS INCONSISTENT WITH HONESTY IN ANYTHING
- One who is dishonest in small matters, is not really honest in anything.
- I. I shall show what I do not mean by this principle.
- I. I am to show what I do not mean by the principle, that one who is dishonest in small
- II. I am to explain what I do mean by the principle laid down, that if a man is dishonest
- III. I am to prove the principle.
- 1. If he was actuated by a supreme regard to the authority of God, and if this was the
- 2. It is certain that, if an individual is dishonest in small matters, he is not actuated by
- 3. It is certain that he is not actuated by real love to his neighbor, such as the law of
- IV. I am to examine some of the motives by which a person may be actuated, who is
- 1. They may act honestly in larger matters for fear of disgrace.
- 2. He may suppose it will injure his business, if he is guilty of dishonesty with men of
- 3. Fear of human law may influence a man to act honestly in such things as are likely
- 4. The love of praise influences many to act honestly and honorably, and even piously,
- 5. The fear of God. He may be afraid of the divine wrath, if he commits dishonest acts
- 6. He may restrain his dishonest propensities from mere selfrighteousness, and act
- V. I will mention some instances, where persons are dishonest in small matters, while
- 1. We often find individuals manifesting a great want of principle in regard to the
- 2. I have before referred to the case of seamstresses. Suppose an individual employs
- 3. Some manifest this want of principle by committing little petty thefts. If they live at
- 4. Individuals often manifest great dishonesty when they find articles that have been
- 5. Many individuals conceal little mistakes that are made in their favor, in reckoning, or
- 6. Frauds on the Post Office are of the same class.
- 7. Smuggling is a common form of petty dishonesty. How many a man will contrive to
- REMARKS.
- 2. The individual who will indulge in any one sin, does not abstain from any sin
- 3. Those individuals who will not abandon all intoxicating drinks for the purpose of
- 4. The man who, for the sake of gain, will sell rum, or intoxicating drinks, to his
- 5. The individual who will enslave his fellow men for his own selfish objects, would
- 6. The man that will not practice self-denial in little things to promote religion, would
- 7. Little circumstances often discover the state of the heart.
- BOUND TO KNOW YOUR TRUE CHARACTER.
- I. Show what is intended by the requirement in the text.
- I. I am to show what is intended by the requirement in the text, "Examine yourselves,
- II. I am to show the necessity of this requirement.
- 1. It is indispensable to our own peace of mind, that we should prove and ascertain our
- 2. It is essential to Christian Honesty.
- 3. A just knowledge of one's own character is indispensable to usefulness.
- III. The practicability of this requirement.
- 1. This is evident from the command in the text, "Examine yourselves, whether ye be
- 2. We have the best possible medium of proof, to try ourselves, and prove our
- 3. God gives men such constant opportunities to act out what is in their hearts, that
- 4. We are further qualified to trust our own true characters, by having a perfect rule to
- 5. Our circumstances are such that nothing but dishonesty can possibly lead us to
- IV. I will mention a few things as to the manner of performing this duty.
- I. It is not done by waiting for evidence to come to us.
- 2. Not by any direct attempt to force the feelings into exercise which are to afford the
- 3. You will never get evidence by spending time in mourning over the state of your
- Second. Positively. What must be done in this duty?
- V. I will now specify a few things on which it is your duty to try the state of your
- 1. Sin---not your own particular sins, but sin itself, as an outrage committed against
- 2. You ought to test the state of your hearts towards your own sins.
- 3. You want to test your feelings towards impenitent sinners.
- 4. You want to prove the state of your mind towards God.
- 5. Test your feelings toward Christ.
- 6. What are your feelings towards the saints?
- 7. So in regard to revivals.
- REMARKS.
- 2. Unless persons try their hearts by the reality of things, they are constantly subject to
- 3. The more an individual goes out from himself, and makes things not belonging to
- 4. It is only in one department of self-examination that we can consistently shut
- 5. In examining yourselves, be careful to avoid expecting to find all the graces of the
- 6. From this subject you see why people often do not feel more than they do.
- 7. You see the reason why there is such a strange diversity in the exercises of real
- 8. Observe the influence of these two classes of feelings in the usefulness of
- 9. The real revival spirit is a spirit of agonizing desires and prayer for sinners.
- 10. You see how you may account for your own feelings at different times.
- 11. You see why some people's feelings are so changeable.
- 12. You see the way to beget any desired state of feeling in your own mind, and how
- 13. There are multitudes of pious persons who dishonor religion by their doubts.
END OF THE LECTURES IN 1836. | contents
- I. Show that the natural state of man is a state of pure selfishness.
- I. I am to show that the natural state of man, or that in which all men are found before
- II. In a converted state, the character is that of benevolence.
- III. That true conversion is a change from a state of supreme selfishness to
- IV. Now I am to show some things in which true saints and deceived persons may
- 1. They may agree in leading a strictly moral life.
- 2. They may be equally prayerful, so far as the form of praying is concerned.
- 3. They may be equally zealous in religion.
- 4. They may be equally conscientious in the discharge of duty; the true convert
- 5. Both may pay equal regard to what is right; the true convert because he loves what
- 6. They may agree in their desires, in many respects. They may agree in their desires
- 7. They may agree not only in their desires, but in their resolutions. They may both
- 8. They may also agree in their designs. They may both really design to glorify God,
- 9. They may agree not only in their desires, and resolutions, and designs, but also in
- 10. They may also agree in hating the same things. They may both hate infidelity, and
- 11. So they may both rejoice in the same things. Both may rejoice in the prosperity of
- 12. Both may mourn and feel distressed at the low state of religion in the church: the
- 13. Both may love to attend religious meetings; the true saint because his heart delights
- 14. Both may find pleasure in the duties of the closet. The true saint loves his closet,
- 15. They may both love the doctrines of grace; the true saint because they are so
- 16. They may both love the precept of God's law; the true saint because it is so
- 17. They may be equally liberal in giving to benevolent societies. None of you doubt
- 18. They may be equally self-denying in many things. Self-denial is not confined to
- 19. They may both be willing to suffer martyrdom. Read the lives of the martyrs, and
- And here is the proper place to answer an inquiry, which is often made: "If these two
- 1. If we are truly benevolent, it will appear in our daily transactions. This character, if
- 2. If you are disinterested in religion, religious duties will not be a task to you. You will
- 3. If selfishness is the prevailing character of your religion, it will take sometimes one
- 4. If you are selfish, your enjoyment in religion will depend mainly on the strength of
- 5. If you are selfish in religion, your enjoyments will be chiefly from anticipation. The
- 6. Another difference by which it may be known whether you are selfish in religion, is
- 7. The true convert and the deceived person also differ in their faith. The true saint has
- 8. I will only mention one difference more. If your religion is selfish, you will rejoice
- V. I am to answer some objections which are made against this view of the subject.
- Objection 1. "Am I not to have any regard to my own happiness?"
- Objection 2. "Did not Christ regard the joy set before Him? And did not Moses also
- Objection 3. "Does not the Bible offer happiness as the reward of virtue?"
- Objection 4. "God aims at our happiness, and shall we be more benevolent than God?
- Objection 5. "Why does the Bible appeal continually to the hopes and fears of men, if
- Objection 6. "Do not the inspired writers say, Repent, and believe the gospel, and you
- Objection 7. "Does not the gospel hold out pardon as a motive to submission."
- With two short remarks I will close:
- II. We see why some people are so much more anxious to convert sinners, than to see
- 1. The first remark is this: If any of you are deceived in regard to your hopes, and
- 2. The other remark I wish to make is, that if any of you are deceived, and have a
- I. I shall show what is not true submission.
- I. I am to show what true submission is not.
- 2. It does not consist in being willing to be sinful for the glory of God. Some have
- 3. It does not consist in a willingness to be punished?
- II. I am to show what genuine submission is.
- 2. True submission implies acquiescence in the precept of God's moral law. The
- Objection l. "Why are the threatenings of the word of God given, if it is selfishness to
- Objection 2. "Since God has given us these susceptibilities to pleasure and pain, is it
- Objection 3. "Does not the Bible make it our immediate duty to seek our own
- Objection 4. "Each one's happiness is put particularly in his own power; and if
- Objection 5. "Happiness consists in gratifying virtuous desire. Then the thing I aim at,
- 3. True submission implies acquiescence in the penalty of God's law.
- 4. True submission implies acquiescence in the sovereignty of God.
- 5. Finally, it requires submission to the terms of the gospel. The terms of the gospel
- REMARKS.
- II. The subject shows how we are to meet the common objection, that faith in Christ
- III. It is an error to suppose that despair of mercy is essential to true submission.
- IV. True submission is acquiescing in the whole government of God.
- V. To call on a sinner to be willing to be punished is a grand mistake, for several
- Objection. "Is not the offer of mercy, in the gospel, calculated to produce a selfish
- SELFISHNESS NOT TRUE RELIGION.
- THAT A SUPREME REGARD TO OUR OWN HAPPINESS IS INCONSISTENT
- I. Show what is not intended by the proposition, that a supreme regard to our own
- I. I am to explain what is not meant by the proposition.
- 2. The proposition is not that we ought to have no regard to the promises and
- 3. The question is not whether our own eternal interests ought to be pursued in
- 4. The proposition is not, that hope and fear should not influence our conduct. All that
- 5. The question is not, whether the persons did right, who are spoken of in the Bible,
- II. I am to show what is meant by the proposition, that a supreme regard to our own
- III. For the proof of the proposition.
- 1. That a supreme regard to our own happiness is not according to the example of
- 2. To aim at our own happiness supremely is inconsistent with true religion, because it
- 3. To regard our own happiness as the supreme object of pursuit is contrary to the law
- Again: We are bound by the terms of God's law to exercise complacency in God,
- Again: This law binds us to exercise the same good will, or benevolence, towards
- 4. It is as contrary to the gospel as it is to the law.
- 5. It is contrary to conscience.
- 6. It is contrary to right reason.
- 7. It is contrary to common sense.
- 8. It is contrary to the constitution of the mind.
- 9. It is also inconsistent with our own happiness, to make our own interest the supreme
- 10. It is inconsistent with the public happiness. If each individual is to aim at his own
- 11. To maintain that a supreme regard to our own interest is true religion, is to
- 12. It is also inconsistent with the experience of all those who have had a selfish
- 13. It is contrary to the experience of all the impenitent. Every impenitent sinner
- Now just turn the leaf over, for a moment, and admit that a supreme regard for our
- 1. Then it will follow that God is not holy. That is, if a supreme regard to our own
- 2. The law of God must be altered. If a supreme regard to our own happiness is
- 3. The gospel must be reversed. Instead of saying, "Whether ye eat or drink, or
- 4. The consciences of men should be changed so as to testify in favor of selfishness,
- 5. Right reason must be made not to weigh things according to their relative value, but
- 6. Common sense will have to decide, that true patriotism consists in every man's
- 7. The human constitution must be reversed. If supreme selfishness is virtue, the
- 8. And the whole framework of society will have to be changed. Now it is so, that the
- 9. The experience of the saints will have to be reversed. Instead of finding, as they
- 10. The impenitent should be found to testify that they are supremely happy in
- REMARKS.
- II. The constitution of the human mind and of the universe, affords a beautiful
- III. When I gave out the subject of this lecture, I avoided the use of the term,
- IV. If selfishness is virtue, then benevolence is sin. They are direct opposites and
- V. Those who regard their own interest as supreme, and yet think they have true
- VI. Some will ask here, "What! are we to have no regard to our happiness, and if so,
- VII. You see why the enjoyment of so many professors of religion depends on their
- VIII. You see, here, that all of you, who had no peace and joy in religion before you
- IX. You see why it is that anxious sinners do not find peace.
- The subject for the next lecture will be, the distinction between legal submission and
- RELIGION OF THE LAW AND GOSPEL.
- I. Show in what the distinction does not consist.
- I. I am to show in what the distinction between the religion of law and the religion of
- 1. The difference does not lie in the fact, that under the law men were justified by
- 2. Not in the fact that the gospel has canceled or set aside the obligations of the moral
- 3. The distinction between law religion and gospel religion does not consist in the fact
- 4. Neither does the distinction consist in the fact that those called legalists, or who have
- II. I am to mention some of the particulars in which these two kinds of religion differ.
- III. I will give some specimens of these two classes, by way of illustration.
- REMARKS.
- II. Some persons are all faith, without works. These are Antinomians. Others are all
- III. You see the true character of those professors of religion who are forever crying
- IV. Real Christians are a stumbling block to both parties; to those who wait God's time
- V. You see why the religion of some persons is so steady and uniform, and that of
- VI. You see why some are so anxious to get to heaven, while others are so happy
- I. Show what justification by law, or legal justification, is.
- I. I am to show what legal justification is.
- 2. More technically, it is a form of pleading to a charge of crime, where the individual
- II. I am to show that by the deeds of the law there shall no flesh be justified. And this
- 1. Under the first, or general form of justification. In this case, the burden of proof is
- 2. Nor under the second, or technical form of justification. In this case, the burden of
- (1.) Sinners often plead their sinful nature as a justification.
- 2. Another excuse coming under the same class, is inability. This also is a good excuse
- 3. Another excuse which sinners offer for their continued impenitence is their wicked
- 4. Another great excuse which people make, is the conduct of Christians.
- III. I am to show what Gospel Justification is.
- 1. Gospel Justification is not the imputed righteousness of Jesus Christ.
- 2. Justification by faith does not mean that faith is accepted as a substitute for personal
- 3. Nor does justification by faith imply that a sinner is justified by faith without good
- 4. Gospel justification, or justification by faith, consists in pardon and acceptance with
- IV. I will now proceed to show the effect of this method of justification; or the state
- 1. The first item to be observed is, that when an individual is pardoned, the penalty of
- 2. The next effect of pardon is, to remove all the liabilities incurred in consequence of
- 3. Another operation of pardon under God's government is, that the individual is
- 4. Another thing effected by justification is to secure all needed grace to rescue
- 5. Justification enlists all the divine attributes in your favor, as much as if you had
- 6. It secures the discipline of the covenant. God has pledged Himself that if any who
- 7. Another effect of gospel justification is, to insure sanctification. It not only insures
- V. I am to show that this is justification by faith.
- VI. I will now answer several inquiries which may naturally arise in your minds,
- 1. "Why is justification said to be by faith, rather than by repentance, or love, or any
- 2. The second query is of great importance: "What is justifying faith? What must I
- 3. "When are men justified?"
- 4. "How can I know whether I am in a state of justification or not?""
- (1.) Have you the witness of the Spirit? All who are justified have this. They have
- (2.) Have you the fruits of the Spirit? They are love, joy, peace, and so on. These are
- (3.) Have you peace with God? The apostle says, "Being justified by faith, we have
- (4.) Have you the spirit of adoption? If you are justified, you are also adopted, as one
- REMARKS.
- II. If you think you ever was justified, and yet have not at present the evidence of it, I
- III. Those of you who have evidence that you are justified, should maintain your
- IV. If you are not in a state of justification, however much you have done, and
- I. Show that the gospel method of justification does not set aside or repeal the law.
- I. I am to show that the gospel method of justification does not set aside the moral law.
- 1. It cannot be that this method of justification sets aside the moral law, because the
- 2. The conditions of the gospel are designed to sustain the moral law.
- 3. The gospel maintains that the law is right.
- 4. By the gospel plan, the sanctions of the gospel are added to the sanctions of the law,
- II. I am to show that the doctrine of justification by faith produces sanctification, by
- Again; if you undertake to produce holiness by legal motives, the very fear of failure
- Again; the penalty of the law has no tendency to produce love in the first instance. It
- Again; Sinners, under the naked law, and irrespective of the gospel---I say, sinners,
- Again: The doctrine of justification by faith can relieve these difficulties. It can produce
- 1. It relieves the mind from the pressure of those considerations that naturally tend to
- 2. It relieves the mind also from the necessity of making its own salvation its supreme
- 3. The fact that God has provided and given him salvation as a gratuity, is calculated to
- 4. It brings the mind under an entire new set of influences, and leaves it free to weigh
- 5. All true obedience turns on faith. It secures all the requisite influences to produce
- REMARKS.
- II. It is absurd to think that the offers of the gospel are calculated to beget a selfish
- III. So far is it from being true, that sinners are in danger of getting false hopes if they
- IV. So far as we can see, salvation by grace, not bestowed in any degree for our own
- V. If all this is true, sinners should be put in the fullest possible possession, and in the
- VI. You see why so many convicted sinners continue so long compassing Mount Sinai,
- VII. You see why so many professors of religion are always in the dark.
- VIII. The law is useful to convict men; but, as a matter of fact, it never breaks the
- IX. Converts, if you call them so, who entertain a hope under legal preaching, may
- X. You see what needs to be done with sinners who are under conviction, and what
- I. Mention the different opinions that have prevailed in the church concerning this
- I. I am to show what are the principal opinions that have prevailed concerning the
- 1. One opinion that has extensively prevailed and still prevails, is that the latter part of
- 2. The only other interpretation given is that which prevailed in the first centuries, and
- II. I am to show the importance of a right understanding of this passage.
- III. I will lay down some principles and facts, that have a bearing on the elucidation of
- 1. It is true, that mankind act, in all cases, and from the nature of mind must always
- 2. Men often desire what, on the whole, they do not choose.
- 3. Regeneration, or conversion, is a change in the choice.
- 4. Moral agents are so constituted, that they naturally and necessarily approve of what
- 5. Men may not only approve the law, as right, but they may often, when it is viewed
- 6. In this constitutional approbation of truth and the law of God, and the delight which
- 7. It is a common use of language for persons to say, "I would do so and so, but
- IV. To give several rules of interpretation, that are applicable to the interpretation not
- 1. We are always to put that construction on language which is required by the nature
- 2. If a person's language will admit, we are bound always to construe it so as to make
- 3. In interpreting a person's language, we are always to keep in view the point to which
- 4. When you understand the point to which a person is speaking, you are to
- V. Having laid down these rules and principles I proceed in the light of them to give
- 1st. REMARK. Whether the apostle was speaking of himself in this passage, or
- 2d. REMARK. Much of the language which the apostle uses here, is applicable to the
- 3d. REMARK. Some of the expressions here used by the apostle are supposed to
- 1. Because the apostle is here manifestly describing the habitual character of some
- 2. It would have been entirely irrelevant to his purpose, to state the experience of a
- Now I will give you the sum of the whole matter:
- REMARKS.
- II. You see the great importance of using the law in dealing with sinners, to make them
- III. At the same time, you see the entire insufficiency of the law to convert men. The
- IV. You see the danger of mistaking mere desires, for piety. Desire, that does not
- V. Christ and the gospel present the only motives that can sanctify the mind. The law
- VI. Those who are truly converted and brought into the liberty of the gospel, do find
- VII. The true convert finds peace with God. He feels that he has it. He enjoys it. He
- VIII. You see, from this subject, the true position of a vast many church members.
- I. I shall show what is not to be understood by the requirement, "Be ye therefore
- I. I am to show you what Christian Perfection is not.
- 1. It is not required that we should have the same natural perfections that God has.
- 2. The perfection required in the text is not perfection of knowledge, even according to
- 3. Christian Perfection, as here required, is not freedom from temptation, either from
- 4. Neither does Christian perfection imply a freedom from what ought to be
- 5. The perfection required is not the infinite moral perfection which God has; because
- II. I am to show what Christian perfection is; or what is the duty actually required in
- III. I am to show that Christian Perfection is a duty.
- 1. This is evident from the fact that God requires it, both under the law and under the
- 2. I argue that Christian Perfection is a duty, because God has no right to require
- 3. Should anyone contend that the gospel requires less holiness than the law, I would
- IV. I will now show that Christian Perfection is attainable, or practicable, in this life.
- 1. It may be fairly inferred that Christian Perfection is attainable, from the fact that it is
- 2. That there is natural ability to be perfect is a simple matter of fact.
- Objection. Here some may object, that if there is a natural ability to be perfect, there
- After all, the true point of inquiry is this: Have I any right to expect to be perfect in this
- 2. All the promises and prophecies of God, that respect the sanctification of believers
- 3. Perfect sanctification is the great blessing promised, throughout the Bible.
- 4. The perfect sanctification of believers is the very object for which the Holy Spirit is
- 5. If it is not a practicable duty to be perfectly holy in this world, then it will follow that
- 6. If perfect sanctification is not attainable in this world, it must be, either from a want
- 2. "Many physical difficulties have been created by a life of sin, that cannot be
- 3. "The Bible is against this doctrine, where it says, there is not a just man on the
- 4. "The apostles admit that they were not perfect."
- 5. "But is it not presumption for us to think we can be better than the apostles and
- 6. "But so many profess to be perfect, who are not so, that I cannot believe in
- 7. "So many who profess perfection have run into error and fanaticism, that I am
- 8. "But do you really think anybody ever has been perfectly holy in this world?"
- REMARKS.
- 1. Christians do not believe that it is the will of God, or that God is willing they should
- 2. They do not expect it themselves.
- 3. Much of the time, they do not even desire perfect sanctification.
- 4. They are satisfied with their hunger and thirst after righteousness, and do not expect
- 5. They overlook the great design of the gospel.
- 6. The promises are not understood, and not appropriated by faith.
- 7. They seek it by the law, and not by faith.
- 8. From the want of the right kind of dependence.
- 1. I showed what is implied in being perfect.
- I. The first general reason which I shall mention, for persons not being sanctified, is
- 1. One form is where men are aiming to live so as to render their damnation unjust. It
- 2. Another form of the religion of works is, where persons are not aiming so much to
- 3. Another form of the religion of works is, where persons are endeavoring to prepare
- 4. Another form of the religion of works is, where individuals perform works to beget
- II. Another reason why so many persons are not sanctified is this: They do not receive
- I will mention some reasons why Christians do not receive Christ in all his relations.
- (1.) They may not have those particular convictions, that are calculated to make them
- (2.) Others, when they see their own condition, do not receive Christ as a Savior from
- (3.) Sometimes, when persons are deeply convinced, and anxious to know what they
- 4.) Another reason why many do not receive Christ in all His relations is, that they are
- REMARKS.
- II. When you see the Christian character defective in any particular, you may always
- III. You see the necessity there is that ministers should be persons of deep experience
- IV. Many seek sanctification by works, who do not know that they are seeking in this
- V. Multitudes deceive themselves in this matter, by the manner in which they have
- VI. You that are in the habit of performing many religious duties, and yet fall short of
- VII. The growth of works in the church is no certain sign of growth in holiness.
- 1. It is by faith, in opposition to works.
- 1. In what sense is Christ our wisdom?
- 1. As Christ is our representative, we are interested in all His wisdom, and all the
- 2. He is made unto us Righteousness. What is the meaning of this?
- 3. In what sense is Christ made unto us sanctification?
- 4. It is said Christ is made of God unto us redemption. What are we to understand by
- REMARKS.
- II. We are nothing, as Christians, any farther than we believe in Christ.
- III. Many seem to be waiting to do something first, before they receive Christ.
- IV. Perfect faith will produce perfect love.
- V. Abiding faith would produce abiding love.
- VI. You see, beloved, from this subject, the way in which you can be made holy, and
- NECESSITY OF DIVINE TEACHING.
- I. Inquire how far the reason of man, unaided by Divine illumination, is capable of
- I. I shall inquire how far the reason of man, unaided by Divine illumination, is capable
- 1. The mind of man is capable of understanding the historical facts of religion; just as it
- 2. It is capable of understanding the doctrinal propositions of the gospel.
- II. I am to show wherein our knowledge of the things of religion is necessarily
- 1. All the knowledge we can have here of spiritual things, is by analogy, or
- 2. The wickedness of our hearts is so great, as to pervert our judgment, and shut out
- 3. Prejudice is a great obstacle to the reception of correct knowledge concerning
- III. The Spirit of God alone, can give us this illumination.
- IV. The needed influences of the Spirit of God may be possessed by all men, freely,
- V. I will show the reasons why any do not have as much divine illumination as they
- 1. They do not ask for it in any such manner or degree as they need it.
- 2. They ask amiss, or from selfish motives.
- 3. They do not use the proper means to attain what they ask.
- 4. Another reason why many do not receive that illumination from the Spirit of God
- 5. Another reason is, that they depend on instructions and means, as available without
- 6. Self-confidence is another reason why so little is experienced of divine illumination.
- VI. I am to show that men are responsible for what they might have of divine
- REMARKS.
- II. You see that it is important to use all the appropriate means of religious instruction
- III. They are blind leaders of the blind, who attempt to teach the things of religion
- IV. If an individual teaches the gospel with the Holy Ghost sent down from heaven, he
- V. In preaching the gospel, ministers should never use texts, the meaning of which they
- VI. It is a vast error in theological students, when they study to get the views of all the
- VII. How little knowledge have the great body of the church, respecting the word of
- VIII. You see the necessity that we should all give ourselves up to the study of the
- I. To make some remarks on the nature of love.
- I. I am to make some remarks on the nature of love.
- 1. The first remark I have to make is, that there are various forms under which love
- 2. Love may exist either as an affection or as an emotion.
- 3. Ordinarily, the emotions of love towards God are experienced when we exercise
- 4. Love to our neighbor naturally implies the existence of love to God, and love to God
- II. I am to show that love is the whole of religion.
- 1. The first proof I shall offer is, that the sentiment is taught in the text, and many
- 2. God is love, and to love is to be like God, and to be perfect in love is to be perfect
- III. I will mention some things that are not essential to perfect love.
- 1. The highest degree of emotion is not essential to perfect love.
- 2. Perfect love does not exclude the idea of increase in love, or growth in grace.
- 3. It is not essential to perfect love, that love should always be exercised towards all
- 4. It is not essential to perfect love, that there should be the same degree of the spirit
- 5. Perfect love is not inconsistent with those feelings of languor or constitutional
- IV. What is essential to perfect love.
- I. It implies that there is nothing in the mind inconsistent with love.
- 2. That there is nothing in the life inconsistent with love.
- 3. That the love to God is supreme.
- 4. That love to God is disinterested.
- 5. That love to our neighbor should be equal, i.e. that his interest and happiness should
- V. I am to mention some of the effects of perfect love.
- 1. One effect of perfect love to God and man will certainly be, delight in self-denial for
- 2. It delivers the soul from the power of legal motives.
- 3. The individual who exercises perfect love will be dead to the world.
- 4. It is hardly necessary to say that perfect joy and peace are the natural results of
- REMARKS.
- II. There may be much light in the mind, concerning religion, without love.
- III. Those individuals who have much religious knowledge and zeal, without love, are
- IV. The drift of a man's zeal will determine the character of his religion.
- V. How much that is called religion has no love.
- VI. Those religious excitements which do not consist in the spirit of love, are not
- VII. When persons profess to be converted, if love is not the ruling feature in their
- VIII. See what the world will be, when mankind are universally actuated by a spirit of
- IX. The thing on which the Lord Jesus Christ is bent, is to bring all mankind under the
- X. It is easy to see what makes heaven.
- I. I shall endeavor to show what is not the rest here spoken of.
- I. I will endeavor to show what is not the rest spoken of in the text.
- 1. It is evidently not a state of inactivity in religion, that is spoken of in the text under
- 2. Neither are we to understand that the perfect rest of heaven, is the rest here spoken
- II. I will show what we are to understand by the rest here spoken of.
- 1. It is rest from controversy with God.
- 2. It implies cessation from our own works.
- (1.) Cessation from works performed for ourselves.
- (2.) In entering into this rest, we cease from all works performed from ourselves, as
- (3.) To enter into rest implies that we cease from doing anything for ourselves.
- (4.) To cease from our own works is to cease attempting to do anything in our own
- 3. To enter into rest also includes the idea of throwing our burdens upon the Lord
- 4. To enter into rest is to make the Lord Jesus Christ our Wisdom, our Righteousness,
- 5. Entering into this rest implies the yielding up of our powers so perfectly to His
- 6. Entering into this rest implies, that insomuch as we yield our agency to Christ,
- III. I am to inquire when they that believe do enter into rest.
- I. This appears from the text and context. The apostle in connection with the text, was
- 2. It is manifest that this rest must commence in this world, if faith puts us in
- 3. The nature of the case proves this. Nothing short of this taking possession of rest is
- IV. I am to show how we are to enter into this rest.
- V. I am to show that unbelief is the cause of all the sin there is the world.
- REMARKS.
- II. We see why faith is said to be the substance of things hoped for.
- III. We see what it is to be led by the Spirit of God.
- IV. We see that perfect faith would produce perfect love, or perfect sanctification.
- V. We see that just as far as any individual is not sanctified, it is because his faith is
- VI. You see why the self-denying labors of saints are consistent with being in a state of
- CHRIST THE HUSBAND OF THE CHURCH.
- I. Show that the marriage state is abundantly set forth in the Bible, as describing the
- I. I am to show that the marriage state is abundantly set forth in the Bible, as
- II. I am to show what is implied in this relation.
- 1. The wife gives up her own name, and assumes that of her husband.
- 2. The wife's separate interest is merged in that of her husband.
- 3. The relation between husband and wife is such, that if anything is the matter with
- 4. The wife pledges herself to yield her will to the will of her husband, and to yield
- 5. The wife recognizes her husband as her head.
- 6. The wife looks to her husband as her support, her protector and her guide.
- 7. The legal existence of the wife is so merged in that of her husband, that she is not
- III. I am to explain the reason why this relation is constituted between Christ and His
- 1. The first reason is assigned in the text, "that we should bring forth fruit unto God."
- 2. Another object of the marriage institution is the protection and support of those who
- 3. The mutual happiness of the parties is another end of the marriage institution.
- 4. The alleviation of mutual sufferings and sorrows is one end of marriage.
- 5. The principal reason for this union of Christ with His church, is that he may sanctify
- IV. I will make a few remarks on the wickedness of the church, in conducting towards
- 1. Vast multitudes of those who profess to be a part of the church, the bride of Christ,
- 2. The church is not satisfied with Christ's love.
- 3. Everyone knows that it is a disgraceful thing for the wife to play the harlot.
- 4. What would you think of a married woman, who should expect, at the very time of
- 5. What are we to think of a woman, who at the very time of her marriage, expected
- 6. But the most abominable part of such a wife's wickedness is, when she turns round
- 7. Suppose a wife should refuse to obey her husband and then make him responsible
- 8. The church is continually dishonoring Christ.
- V. I will say a few words on the forbearance of Christ towards the church.
- REMARKS.
- II. One great difficulty of Christians is their expecting to live in sin, and this expectation
- III. If individuals do not as much expect to live without sin against Christ, as they
- 1. Either we love our fellow men better than we do Christ, and so are less willing to do
- 2. Or we are restrained by a regard to our own reputation; and this proves that we love
- 3. Or we think we can preserve ourselves better from these disgraceful crimes than we
- IV. What a horrible reproach is the church to Jesus Christ.