Sermons from the Penny Pulpit by Charles G. Finney (page 3 of 5)


Phila	delphia > Sermons from the Penny Pulpit by Charles G. Finney (page 3 of 5)

"Hitherto ye have asked nothing in my name: ask, and ye shall receive, that your joy may be full." --John xvi. 24.

IN passing over the Conditions of Prevailing Prayer, I noticed one--that prayer should be made in the name of Christ. In speaking further on this subject from these words--

There is some good reason, doubtless, for our being required to pray in Christ's name. In this case, our Lord was addressing his disciples. While he lived, it was natural that they should not clearly understand their exact position with regard to God, in such a sense as to fully comprehend the reason for using Christ's name in prayer. We must endeavour to ascertain our real relations to the government of God. We are outlaws, criminals, under condemnation. True Christians are not outlaws and criminals in such a sense as to be under condemnation; still, they never come into such a relation with God as to be accepted in their own name. In order to their acceptance with God, they must remember always their relation to God, and their position to his government. When persons are under sentence for any capital offence, they are regarded as outlaws; the government, as such, does not even recognise their existence while they occupy such a position in relation to it. Being outlawed, they are, civilly, dead,--that is, the government, as such, regards them as dead; and, so far as it is concerned, to all intents and purposes, they are not legally in existence. The government has no intercourse with them, knows nothing of them; they are, to it, just as if they were not.

This is the true governmental position, and precisely, under God's government, the position in which the sinner stands, when viewed as a sinner and separate from Christ. They are criminals, and he, as head of the universe, knows nothing of them, only as being cast out, condemned to die, outlawed.

But, even when men come to be Christians, they do not come into such a relation to God, as to have no more need of coming to him through Christ. An unconverted man stands condemned; he is under sentence of eternal death. Suppose such an one is convinced of sin--convicted by his own conscience as well as by the law of God--the sentence is gone out against him; how is such an individual to appear in God's presence? Why, he cannot have even access to God! How can an individual, who has been remanded to prison under sentence for a capital crime, have any connexion with the government of his country? He is governmentally dead; and it behoves the government to treat him as such; while in such a position, he can have no relation to government but as a dead man. Yet the head of the government may have no ill-will or wrong feeling towards him; he might even be disposed, if he could be in a position, to treat with him; as in individual, the head of the government might regard him as a living man, and as one for whom he had great affection. This he might do in his individual capacity; but, as the head of a government, he has necessarily a public as well as a private character to sustain, and this he must not overlook. He must not act as a mere private individual, public reasons forbid him to do so; and whatever his private relations and feelings may be, he must remember his public relations and character for the sake of the public good.

Now, let us look at such in individual as he stands before God, and is subject to his laws and government. Such is the sacredness of the governmental character and relations of the sovereign, that when the law has pronounced sentence against him, there are laws which place the ruler and the ruled in certain relations to each other. The ruler cannot justly overlook these relations. Now, when the law has once pronounced sentence against an individual, it has committed the public character of the lawgiver against him; and for the government by any public act to go against this, is to depart from its principles, and to take up arms against the law.

This is so in human governments; and if so in human governments, are not the reasons infinitely stronger in God's government for maintaining his public character, and being careful that he gives no opportunity for any individual to draw a false inference as to his position? Once convicted, the sinner comes before God. What can he do? He is governmentally dead; and the whole human race stands in that position to God--condemned criminals, outlawed, under the sentence of death. God's public character and relations are such that he cannot so much as have the least intercourse, nor suffer them so much as to take his name on their lips without offence--he can regard them only as criminals. If he acts contrary to this, he forfeits the confidence of the universe. It is his public character and relation that render it necessary, that if sinners are to approach him, there must be a Mediator; they must come not in their own names; for if they do he will not know, hear, or look at them; but if they can be so united to Christ that Christ may be virtually the petitioner--that, in a governmental point of view, it is Christ, not the sinner, that approaches God--the way is perfectly open. There is not--there cannot be--any approach to God, but by Christ. Unless you come to him through Christ; and, virtually, as Christ, in Christ's very spirit,--unless you can do this, God will not so much as look at you, or suffer you to approach his presence.

The sinner, therefore, when he comes to God, must approach him in this way. He must put on Christ appropriating to himself all that Christ has done--taking to himself, as it were, the very work of Christ, and come in the person and name of Christ, with Christ's spirit; then the request he makes will virtually be Christ's own spirit making intercession. The sinner is in him; and, governmentally, united with him. The greatest sinner in the world, as well as the least, may come in this way; only let them do this, and they are accepted as really as Christ is accepted, because Christ is accepted. He lives in Christ, and is governmentally regarded as being found in Christ. If he comes repenting, believing, putting on the Lord Jesus Christ, he is as really, freely, and fully accepted as Christ himself; for now he is come into a state of mind in which he really comes in Christ's name. He now comes to be found in Christ, and, governmentally, he is known only as a part of Christ, one of Christ's family, a member of Christ's own body, a part of Christ himself. In this capacity he is known in the government of God.

May Christ now be laid aside? By no means. Unless you abide in the same state of mind, in the possession of the same proportion of Christ, you are cast out. The Bible everywhere teaches us this; nor will it ever be otherwise, to all eternity, since he will be found in Christ, and accepted only on his account. This governmental relation will always exist; and the relation of his saints to Christ will be the sole and only reason they are received into heaven. What Christ has done will not save any one out of him. There is no dropping Christ's name, his interposition, and our relation to him, when we approach God.

This leads me, in the next place, to remark that the use of Christ's name implies that we recognise our relationship to God as sinners, truly abhorring ourselves and repenting. We must truly and fully concede to God the entire justice and propriety of his treating us as rebels, and refusing so much as to look at us, unless we come to him through Christ.

The use of his name acceptably, also implies a state of mind which can and does receive these truths into the inmost hearts; for unless we really renounce and abhor our own righteousness, and wholly give up all expectations of approaching God and prevailing in our own name, and come to God in Christ's name alone, we can never prevail with him. Some say, "Why come in Christ's name, more than in the name of Paul, or of Moses?" What idea can a Unitarian have of Christ's name, when he denies his divinity and sacrifice? The Unitarian cannot understand this; he professes great love to God, and to worship "his heavenly Father," and so forth. I have heard much of this--what shall I call such slang, but slang? I have heard them say they are "fond of God, and God is fond of them;" but they have nothing beyond a species of sentimentalism, very far from this recognition of their relationship to the Creator. This governmental relation must be ever kept in view--it must be an ever-present consideration, and in such a degree as always to influence us in our approach to God.

There are thoughts which take possession of the mind, and are always there, and have their influence, though we may not at all times be conscious of it. For example, persons who have children: this fact always acts upon them; hours may glide away and their children remain unthought of; yet the fact that they have children is an influence always acting upon them. When persons approach God they must have not only an idea that they sustain certain relations to Christ; but, in order to approach him acceptably, there should be a vivid recollection of this. When the name of Christ is used, they should know well why they use it. The idea of their governmental relations and character without Christ, must have its due weight with them. Do not, for a moment, once think of coming without Christ.

But again: To use this name acceptably implies a realizing sense of our character and relations, and of his character and relations; God's character and governmental position--our character and governmental position. Now, unless the mind has a realizing sense, so as really to mean it ought to mean in using Christ's name, it does not do so acceptably. We are to use it understanding why we use it. It implies, also, the most implicit confidence in Christ's influence at his Father's court; an entire confidence that coming to God in his name we shall really obtain what we ask in his name.

When persons really and truly use the name of Christ, there is a very important sense in which they pray for Christ. I do not mean by praying for him, that Christ needs to be prayed for as a sinner--as one who needs forgiveness, or any favour of God for himself; but that the Church is Christ's, God having given the world to him, in such a sense that every favour bestowed on them is regarded, governmentally, as bestowed on him. The saints are Christ's servants. This is Christ's world in such a sense, that when the government of God grants anything to the inhabitants thereof, it yields it to Christ. Prayer has been made for him, it is said, continually.

II. THE STATE OF MIND THAT CAN ACCEPTABLY USE CHRIST'S NAME IN PRAYER IS INDISPENSABLE TO PREVAILING WITH GOD.

To pray in his name, we must ask the thing not for ourselves, because we are not our own; we do not own ourselves, and of course, therefore, we can own nothing else. The fact is, we are Christ's, and when we seek anything in Christ's name, we seek it for him. We are Christ's servants; and as children we belong to Christ. If we want anything for ourselves, separate from Christ; to glorify ourselves, we cannot have it; but if we want it for his sake, because we belong to him, and ask it as something to be given to us only because we belong to him; then we can have it. Suppose, for example, we pray for anything whatever, and ask it merely for ourselves alone, we ask it selfishly, "that we may consume it upon our lusts." We have no right to come and plead Christ's name to obtain things for ourselves, as not belonging to him. We are not authorised to use his name in any such sense as that. We are not authorised to make use of his name to get things merely to please ourselves, as distinct from pleasing him. Many regard the Gospel and Christ's name in such a light, as if they might use Christ's name as a mere speculation for their own selfish purposes. But Christ has never given permission for any such use of it; the fact is, that unless we ask for these things, recognising the fact that we are his, and that whatever we ask for--even our daily bread--is to be used for him; the very air we breath is to be inhaled for him; the clothing we wear is to be worn for him; and unless we recognise this practically--unless we really come to regard ourselves as asking for things for Christ's sake, we cannot expect an answer to prayer.

What is meant by the phrase "for Christ's sake?" Do you mean for your sake, in Christ's name? Do you not know that, as I have said, you belong to Christ, and have no right to approach God, only as you approach him in Christ's name? If, however, you overlook this fact, or think it only a speculation, no wonder you don't prevail. You have no right, as I have said, to pray at all, unless you pray as for Christ, recognising the fact that all you are and have are his. If you want the Spirit of God that you may use the grace received for him, you may have it; but you must have a single eye to his glory. If you do not so regard it--if you ask it for yourselves, as distinct from him, you cannot have it.

We must remember, too, that for God to give anything to the inhabitants of this world, as such, without Christ, would be inconsistent with his position. God promises things to Christ, who distributes them to his children; all the promises are in Christ to the glory of God, and we must recognise this if we would use Christ's name aright, and expect the fulfilment of the promises made through him. These promises are all yea and amen in Christ Jesus. God is infinitely sincere in giving them to Christ, who receives them and gives them to men. They are given in the utmost good faith, so that coming in his name it is, "Yes, yes; as often as you please, if you really come in Christ's name, you may approach me with the utmost confidence and boldness--not impudence, but boldness." We are infinitely welcome. There need be no hesitation. You are thoroughly welcome to as much as you want, only be sure you come meaning what you ought to mean in the use of Christ's name.

We should recognise the fact, also, in the use of Christ's name, that there is so good a reason for this use of it, that, for God to promise us anything in any other way, or encourage us to approach him in any other way, were to forfeit his governmental position. The true idea of faith in Christ is a heart-recognition of the fact that God is, out of Christ, to us necessarily "a consuming fire;" but that in Christ we are as safe and as welcome as Christ himself. We may come to his house, to the mercy-seat--yea, to his very feet, with every possible freedom. It is impossible that the angels themselves should be more welcome. We may rise, as it were, above the angels, and approach even nearer, perhaps, than they are allowed to do. If we only clothe ourselves with Christ as with a garment, renouncing and abhorring self, there is no language that can express the fulness and the freedom with which we can approach him, and receive as largely as we can ask or think--nay, exceeding abundantly above all that we can ask or think.

To use Christ's name acceptably, implies, also, that you do it in faith. By faith you must rely implicitly on Christ, trusting in him as your wisdom, sanctification, and redemption, expecting that he will accept you as freely and as fully as he has promised. The truth is, that really to accept Christ, implies a great deal more than is often supposed. I have been struck with the extent to which Christ is lost sight of, in many of his relations, and has come to be viewed simply as a Saviour, for whose sake our sins are forgiven--losing sight of sanctification and justification. "What," says a doctor of divinity to me, a few years since--"what! Christ, the second person in the Trinity, our sanctification! Never heard of such a thing!" Well, now, I cannot tell you how shocked I felt. Never heard the Apostle say, "Who, of God, is made unto us wisdom, and righteousness, and sanctification, and redemption?" It was as much one as the other. No man understands what it is to put on Christ thoroughly, properly, until he has learned something more than that he sustains to him merely one relation.

Lastly, It implies really and universally depending upon him. Men are dependent upon him; but there is a difference between being really dependent, and depending. Every sinner in the world is really dependent upon him; but every sinner does not really depend upon him, in the sense of depending upon his name. We must come to depend, not upon our prayers, states of mind, feelings--not upon anything we have done, or ever expect to do at all--but we must depend on him really understanding that such are our relations to God, that we can never expect to be accepted only as we are found in him--that we must put on Christ even to approach God.

Our relations to God's government, when viewed out of Christ, are really those of sinners under sentence for a capital crime--"condemned already," governmentally regarded as dead. There are two senses in which sinners are represented in the Bible: "dead in trespasses and sins"--that is unconverted persons; secondly, they are civilly dead--viewed governmentally, they are outlaws under sentence of death. These are facts which no one can dispute. If a man is a sinner the law of God has condemned him, and the sentence is already out against him; and a man can no more deny this than he can deny his own existence. There is not a moral agent in the world that does not know that, as far as God's law is concerned, he is regarded as an outlaw and a rebel; he can no more doubt or deny it than he can doubt or deny his own existence. These facts are not only revealed in the Bible, but are most clearly manifest to our own consciousness; our very conscience testifies to their truthfulness.

Now, if we don't believe what God says on this subject, we make him a liar; and if we don't believe our own nature, we make him a liar again; for we must not overlook the fact, that God is as really the author of our own nature, as of the Bible itself. Does your conscience accuse you of sin? It is as truly a revelation from God as anything can be. It is God's own testimony, in this sense,--God has given us a power by which we irresistibly condemn ourselves; he has implanted within us a law which, when we sin, irresistibly compels us to do so. This is God's own voice and revelation; and he who disbelieves, is guilty of making God a liar. If, then, we approach him in our own name, we virtually deny the truth of these things, and pour contempt upon his governmental relations and the sacredness of his character. The truth is, that his character and governmental relations are such that no one can be accepted of God who violates or overlooks these relations.

Again--It is a downright insult to the majesty of God, as Governor of the universe, to overlook these solemn facts, so plainly revealed to us, both in his word and in our hearts. And he who would approach God in this manner is a deluded wretch, rushing rudely into the face of his Maker.

Again--It is pouring contempt upon God's authority, and virtually denying the wisdom and necessity of his method of accepting us. Bear in mind, that a merciful disposition, on the part of God, is no reason why he should accept persons holding certain relations. Suppose the Queen felt compassion for a certain rebel--so much so, indeed, that in her own private apartments she really wept; and suppose he, hearing of this, should attempt to force himself upon her, regardless of the sacredness of the place: because she has compassion on him, may he force himself into her presence? No, indeed. The fact is the same with God; these relations must not be lost sight of. The good of society, as well as individual interest, demand they should not be overlooked, but well pondered; and every act of both parties should have reference to these relations. Just so it is under God's government; and if, as I have said, if it is necessary in human governments to recognise these relations, is it not infinitely more so under God's government?

These truths everywhere appear within, without, upon the page of inspiration, and in our minds. It is clear that out of Christ, God can have no intercourse with sinners, who are under sentence, condemned outlaws, rebels whom God is pledged to destroy unless they can find a Mediator. To come without Christ is a virtual denial of the necessity this. To come without Christ is to appear at the feast in our own filthy garments instead of throwing over us his righteousness. Under the Old Testament dispensation, many truths were taught in an impressive manner. There were the holy vestments in which the high priests were obliged to appear before God, and without which they were not allowed to approach God; so must we, as it were, throw Christ over us as a robe. This is the lesson the ceremony was designed to teach.

But let me say, again: Not to use Christ's name thus is to contemn the advocacy of Christ. In other words, God has made him our advocate, and to act thus is to thrust him aside and become our own advocates--it is to have low and blasphemous conceptions of God's relation to us as Creator. The real saints under the Old Testament dispensation understood this method of approach to God. Daniel prayed for the Lord's sake. He and all the real saints doubtless understood the way of approach as shadowed forth in the typical dispensation. We can well enough account for the fact, that there is now so little prevailing in prayer, because comparatively so few use Christ's name aright. They have no definite idea of the reasons for using it. In their hearts they are really in a state in which they do not so put on Christ as to make a proper use of his name. I have often feared that multitudes of persons pray for themselves, and in such a sense as really to be selfish. In their supplications they do not recognise themselves as belonging to Christ, and as deserving answers to their prayers for Christ's sake.

When men do this, they make use of Christ's, just as a man would make use of his master's name to get money to speculate with himself. A clerk or agent takes a check, goes to the Bank and draws money, but it is for his employer. He is certainly going to use it himself; but, mark, he does it in the name and for the sake of his employer--not to further his own private interests, but the interests of his master. Now, if we would come to Christ in a proper manner, we must regard ourselves as his servants in this sense--wanting what we want, and obtaining what we obtain for the purpose of serving him and glorifying his name. While we separate ourselves from him and seek things for ourselves, no wonder that our religion profits us so little--no wonder that Christ's name, on our lips, is of no avail! To refuse to come in Christ's name, is as effectual a hindrance to our prayers being answered, as if there were no Christ at all. Who does not believe, that if a man neglects or refuses to use Christ's name, in the sense in which he requires us to use it, it is just as effectual a bar to his acceptance as if there had been no Christ? The same reason requiring Christ's interposition for us, requires that we should recognise these reasons, and always, on our approach to God, have respect to them.

I have often feared, that many use this name without hardly knowing why they do so; it is done by them as a mere matter of form. Perhaps they have never so much as inquired what state of mind was requisite to the proper use of Christ's name. I fear some persons simply suppose, that uniformly to append the phrase, "for Christ's sake," is enough. But this is a grievous error. If we come in Christ's name, we may claim as our due whatever God has promised to Christ. Now, Christ has rendered great service to the government of God, and of this, we, as his children, are to have the full benefit. We are not to suppose, that what Christ has done has merely rendered it possible that God may forgive us. He has rendered the most important service to the government of God that can be conceived. He has placed God's character, government, and relations, and the entire question of revelation in such an aspect, as to give the whole universe a great deal of new light on the subject. He has arrested the progress of rebellion, and established the authority of God over all being. Angels sinned, and God exercised the law upon them. Man sinned, and who knows where it might have ended, had it not been for Christ's intervention. He has done that which amply entitles him to receive gifts for men--to bestow them upon those for whom he died. The government of God can well afford to let him do so, seeing how wonderfully he rebuked sin, and revealed the Divine character. So great a thing has he done in his death, that the government of God can well afford to dispense favours to all who belong to him; and they are bestowed as freely as they can flow forth from a heart of infinite love.

In himself, God is disposed to do all he can in behalf of his creatures; and our greatest governmental obstacle Christ has completely removed. He has, moreover, so wonderfully magnified the law and made it honourable, that, instead of there being an obstacle in the way, there is a direct invitation from God to come to him, that he may come out and show the infinite largeness of his heart by giving Christ's people all the riches of his glorious kingdom. So that, as I have said, the head of the very government which stood in the way, now invites us to come to him, that the deep tides of his love and salvation may burst forth--that his grace may infinitely abound, like a sea with neither shore nor bottom, whose waves flow on with boundless universality. The door is open wide to every sinner.

We are never straitened in God, but in our own hearts, on account of our stinted faith and limited confidence. Christ, as our representative, became poor that we might become rich. The Divine government can now well afford to come forth, because, as I have said, of Christ's unspeakable services, and the glorious head of that government can let his compassions flow to sinners. He may use language toward us which it would ill become him to use, but for what Christ has done. Christ now offers you his righteousness and mediation, that--guilty and condemned as you are--deserving as you are to be thrust out--notwithstanding all this, he has set the door wide open, that now, instead of standing in the Court of the Gentiles, in the Court of the Hebrews, or even in the Court of the Priests, the veil is rent, and access is free to the mercy-seat itself, where the cherubim stand with the Shechinah amid a flood of glory.

Put on Christ, then, and come, confessing your sins, renouncing your own righteousness, recognising God's governmental relations. Oh, come! Come quite up to the mercy-seat! God invites you to come, if you will do so in the way I have described. No one is a Christian until he believes--until, in fact, he does the very thing I am now exhorting you to do. Believe in Christ, that is being a Christian. Do you say, Has Christ died for me? Yes, he died for you as really as if there were no other sinner in the universe. Do you say, May I have access to him in my own behalf, clad in the filthy rags with which I have been trying to cover myself? Yes! Do as blind Bartimeus did. The poor blind man sat by the wayside; great multitudes were thronging along, some before, some behind, crowding around the person of the Saviour. Bartimeus naturally inquired the cause of this unusual gathering, and was told it was Jesus passing. He had heard of him, and exclaimed aloud, "Jesus, thou Son of David, have mercy upon me!" They told him to be still; as if there were something improper in his act. But he would not be silenced. He believed Jesus would restore his sight; and he lifted up his voice above all the noise--"Jesus," he cried out, "thou Son of David, have mercy on me!" Christ stopped--"What is that?" Why, a blind man. "Bring him here." "What wilt thou have me to do?" "Lord, that I might receive my sight." He would not be kept away. He threw himself upon Christ in faith, and instantly received the object of his wishes.

Now, sinner! why don't you follow the example here set? I wish I had more time to the subject. Oh, that Christians would but understand what they may have by prayer, if they really use Christ's name aright! You are either infidels, or you believe that you will receive what you pray for in Christ's name. Now, do you get what you ask? Ask yourselves the question--Do you get what you ask? Do you prevail with God? Do you use Christ's name effectually? Do your families know that God hears and answers your prayers? Can you honestly say, "I believe God hears me?" If you can, I am glad of it. But if you can't, remember you are not using Christ's name aright. He will not hear you till you do so.

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THE GREAT BUSINESS OF LIFE.

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Delivered on Tuesday Evening, May 28, 1850

This lecture was typed in by Bob Wynn.
Reformatted by Katie Stewart

"Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." --Matthew 6.33.

I remark first, this kingdom is not an outward and visible kingdom. The true kingdom of God "cometh not with observation," as Christ said, but it is a spiritual kingdom set up in the hearts of his people; it consists in the establishment of his own dominion in their hearts. "The kingdom of God is within you," but this kingdom is expressed on earth by an outward and visible Church; yet the kingdom here intended is not a visible Church, but an internal and spiritual kingdom. By the righteousness of God we are doubtless to understand these two things-first, the method by which he pardons and justifies men, and second, the way in which he makes them personally holy. Faith in Jesus Christ is God's method of justifying men and bringing them into a state of acceptance with himself and faith which works by love; for this faith, from its very nature, purifies the heart. Not to enlarge upon this, we pass to inquire.

Let me say here, we are doubtless to understand the injunction as meaning, first, that we are to make this the first business on hand in point of time, and we are to suffer nothing else to take precedence. Second, as pre-eminently first in importance. Nothing is to be regarded by us as of greater importance, or of importance equal with it. Third, I understand it to imply also that religion is to be the great business of our future lives; that it is always to be considered as of the first importance to be attended to, and to be the first concern of life. But this leads me to consider, and point out

First, let me say this, that nothing else can be acceptable to God until we do this. So long as we neglect this great salvation, so long as we have not secured our justification by faith in Christ; so long, indeed, as we are not interested in this kingdom of God by actually embracing it, and receiving its laws into our hearts, nothing can be acceptable to God that we do. We can fulfill no requirement of God till we have done this, and he can accept nothing of us till we have done this-for "whatever is not of faith is sin." Whatever does not imply faith in us is sin, and therefore, so long as we neglect this as of primary importance, nothing that we do can be acceptable to God. Persons may have all the outward forms of morality and goodness, but if

they have neglected this, whatever else they do, God will not accept them. He will not and cannot accept us if we are putting that last which he has put first, and that first which he has put last.

God requires us to put this first, and if we do not put things in the order which he has commanded, if we do not make this the great business, the first business of our lives, why, nothing is acceptable to God that we do. Again, let me say, not only is nothing acceptable to God, but it is the most important business to us, and should, therefore, claim our first attention. I say it is the most important business to us! What can compare with its importance to us as individuals? Why, if we secure an interest in this kingdom of God, if we do but become subjects to this government, whatever else we fail to secure is of little importance. Whatever else we fail to secure we shall hardly regret in future; but if we do not secure this, whatever else we do secure will only increase our responsibility and our guilt.

Again, persons ought to understand this, that nothing is of any real importance to us except as it is connected with this as an end, and shall enable us more effectually to obey this command. Now, if we do regard anything as important to us which has no relation to this end and object, we entirely pervert things. But, let me say again, that it is most important, not only to ourselves, but is also most important to our families, most important to all who stand in any relation to us, and have any claims upon us. Who does not understand and believe this? Now, suppose a man neglects God and religion for the sake of his family, does he thereby really benefit his family? No, indeed! The real and best interests of his family require that he should pay his first attention, and his chief attention to this great requirement of God. Who can doubt this? No man really and truly benefited his family by neglecting to obey God. Such a thing never was, and never can be; and by neglecting to make religion the first duty, who can tell how much the family may have to suffer? Again; it is more important to a man's creditors.

If a man disobeys God, his curse is upon him, and upon all that he does and has; but if he obeys God, he may expect a blessing upon his business; and if a man endeavors to please God, he is sure to be an honest man. If a man owes me money, and that man endeavors to obey and please God, I have reason to believe that he will be enabled to pay me sooner than if he did not regard the commands of God at all. Therefore, even as a selfish man, I should say to my debtor, "Whatever else you do, don't neglect to obey God-don't neglect your duty to him." It is of the most importance to our neighbors, our friends, and connections, all with whom we are surrounded, and the world at large, and to the Church of God, that we should not neglect to regard religion as the first, great, and principal business of our life. Who can doubt this? No person can doubt it, who believes in the reality of religion! No person can doubt it, who believes that God governs the world! But let me say again: another reason is, that it is most dangerous to neglect this business, and to attend to this concern. It is more dangerous to neglect this than anything else.

Why, suppose we did neglect everything else, what then? Why, it would be an evil in some sense, but, in comparison, it would be no evil at all. Who does not believe, that it is infinitely dangerous for a man to neglect his eternal salvation? And if he does not assign this the first place, he may never attend to it at all, and is in danger every moment of dying, or being given up by the Spirit of God! Why, there is nothing so dangerous in the universe, as for a man to put religion off, or not to put it first. Suppose he should gain the whole world and lose his own soul, of what value would the whole world be to him? All other dangers are as nothing in comparison with this!

Again: it is not only most dangerous to ourselves, but so far as we sustain relations to anybody else, it is most dangerous to them; for the fact is, if we neglect this great business, if we neglect to make religion our great principal business, just so far do we jeopardise their souls, as well as our own, and often bring down upon them the curse of God as the result of our neglect.

Who does not know that this is true? Again: another reason is, that if we will neglect this, we must inevitably lose our souls. "How shall we escape," says the apostle, "if we neglect so great salvation?" Men need not take great pains to ruin themselves; their ruin is inevitable, if they neglect to lay hold on the salvation which God has provided for them. Let them be good wives, good husbands, good parents, good children, good citizens, say prayers, go to meeting, and give money to send the Gospel to the heathen; let them do anything else in the world, if they neglect this in such a sense as not to make it the great business of life, they are sure to lose their souls. There is a great mistake on this subject, or else the Bible is not true. There is a great mistake on this subject, or else our own natures belie us. Our own natures affirm, that sin is an evil from which we ought to escape, that we should make it the most earnest and solemn business of our lives; and the Bible tells us to run for our lives, to "so run that you may obtain," "so fight that ye may obtain," "gird up your loins," address yourselves to it as if you were about to make it the great present, and perpetual business of life.

Now, do not believe me censorious if I tell you that the great mass of professors are not making this the great business of their lives! It seems as if they attended to it just enough to entertain a hope that they shall be saved, but they never attend to it in such a sense as to manifest much solemn earnestness about it. The fact is, such people know nothing at all of religion, and the natural result will be that they will lose their souls! They never get rid of their sins, they never become sanctified, and therefore, not fit for heaven. Really a great many persons seem to suppose that they can live in sin till death, and then all at once they will become sanctified and prepared for heaven.

Now, we never read in the Bible that death will sanctify men, or that they will go to heaven if they are not sanctified in this world, by the renewing of the Holy Ghost in virtue of their belief in the Gospel. With many professors, "the kingdom of God and his righteousness" is but little understood. They regard the righteousness of God as imputed, not imparted, righteousness. They imagine, that somehow or other, the righteousness of Christ can be imputed to them without their being personally holy. They come not into sympathy with God; they neglect to have this kingdom of God set up within them; God's government has no dominion over them. How, then, do they expect to get to heaven? What can they understand by the kingdom of God and his righteousness, which they are required to make it the business of their lives to seek? Again: it is better to leave everything else undone than to leave this undone. How memorable and decisive are Christ's teachings in this respect. He will not allow us to give ourselves any anxiety on other subjects. Nothing is to take precedence of this. When one said to him, "Let me first go and bury my father," he said to him, "Let the dead bury their dead." Your own father, and the duties you owe to him in that relation, must not stand in the way of your seeking eternal life. "Seek first the kingdom of God and his righteousness," nothing is to be allowed to have precedence of this!

I remark once more: the present is the only sure time that we have, therefore we ought now to make this our immediate and first concern. The Bible always says NOW. "To-day, if ye will hear his voice, harden not your hearts." You may die, or if you do not die you may be given up of the Holy Spirit! Again: every moment's delay makes the matter worse! Every moment's delay increases your sins, increases the hardness of your heart, and the probability that you will be lost. If you continue to reject the great salvation that is offered, you may soon come into such a state that the truth will cease to affect your minds and hearts at all; your conscience will become "seared as with a hot iron," and your words will constantly be, whenever the truth is spoken, "When I have a more convenient season I will call for thee;" and it is almost certain that that season will never come, because the longer you delay, the more hardened you must of necessity become. If you are not ready now to make this the business of your life, the probabilities are that you will lose your soul!

Again: let me say, procrastination is another great evil; perhaps more souls have been lost by this form of iniquity than by any other. The devil is constantly suggesting reasons for delay-reasons why you should not obey God, and give up your whole mind to him. The ordinary policy of Satan is not to try to make infidels of you, but he suggests that the present is not the time to attend to your souls; remember that if you listen to his suggestions, procrastinate, put off concern for your soul, you may be lost, and are almost sure to be. Again: impenitent persons, and even religious persons, are constantly in danger, from the fact that there are so few persons in solemn earnest on this subject: they are in great danger of not feeling the unspeakable necessity of present and solemn earnestness on this great subject. With respect to professors of religion, unless you make it the great business of your lives, you are the great cause of stumbling to those around you; you are misleading them in the most effectual manner; you are saying by your works there is no need to make this the great and solemn business of your life, there is no necessity to be particularly anxious about your soul.

Then let me say again, another reason why persons should attend to this first, in the sense I have here explained, is, that they will never effectually attend to it at all, till they come to that distinct position. When you consent to postpone anything till to-morrow, it will never be attended to effectually, and will be continually misleading those around you. I suppose that all of you do intend at some time to make this the most serious business of your lives; let it, then, be your first business from this time, or you may lose your souls. I have known many cases where persons have come to see clearly that this was the fact, that they were likely to lose their souls because they did not come to a point, and obey God by seeking his kingdom first. In revivals of religion, I have seen many instances, where person have come to feel, that if they procrastinated any further, they must lose their souls, and have resolved that nothing should hinder them, that nothing should engross their attention or stand in the way of giving their whole mind up to attend to it.

I could tell multitudes of facts where persons came to be conscious of this, when the providence of God aroused them from their sleepy state, and arrested their attention. In such cases they have made up their minds that nothing should, by any means, stand in their way nothing should by any means be allowed to hinder them making religion the great business of life. I shall mention one fact. A lawyer, a man of large business in his profession-this man had been awakened in a revival; he went to his office with a resolution to attend to his soul at the risk of neglecting everything else. As soon as he had reached his office, some individuals called upon important business, to whom he had promised his assistance. "Gentlemen," said he, "I cannot attend to your business now, I must first attend to my soul; I have neglected this business so long already, that if I allow myself to neglect it any longer, I shall lose my soul to all eternity.

Will you excuse me for the present, or get some one else to attend to your business?" They left the office, and took the papers with them. He stayed alone in the office, resolving that he would not leave till he had given his heart to God; and the fact is, that he did give his heart to God, and found peace. My dear hearers, what an awful game you have been playing with yourselves, if your have been neglecting the business which God sent you into this world to attend to. He made it your great, solemn, and only business, and yet you have neglected it. I say that the care of your soul is your only business, to which all other things are only helps and are you attending to this great business, or are you neglecting it, and thus going on the road to ruin? God is speaking to you by his word, by his Spirit, and by his ministers, saying, "Seek first the kingdom of God and his righteousness." This is the errand upon which God has sent you into the world, and have you suffered yourselves to neglect it! Have you been wandering about and forgetting the errand on which you were sent? Did your Father commit a soul to you, and tell you to take care of it; and are you running about thinking of everything but taking care of it, and by so doing disobeying your Father, and ruining yourselves?

Now, is it not true that you have been acting thus foolishly and wickedly? Oh, think of your guilt in neglecting your soul and disobeying God, and resolve now to procrastinate no longer! Again: for a man to act thus on any other subject, he would be pronounced insane. And it is moral insanity which makes people neglect the business of their eternal salvation; it is madness in the heart. Suppose a man should neglect the most important part of his worldly business, the neglect of which would ruin all his worldly prospects, why everybody would say he was insane. Who can doubt this? Now, what higher evidence can a man give of insanity, who admits his guilt and danger in words, and yet systematically neglects to save himself from ruin. If a man should deny the whole matter, and say there was no truth in the statement, that he is in danger by his neglect, why, what higher evidence could he give of being insane? Let any one tell if he can! We will now proceed to notice, in a few words,

IV. The meaning of the annexed promise "And all these things shall be added unto you."

You observe in the connection of our text, Christ is speaking of worldly things; and he tells us not give any anxiety about these things at all, but to let our anxieties be respecting the kingdom of God and his righteousness, and, in that case, all these worldly things, of which he is speaking; shall be added unto us. The word "added," here means thrown in, something super-added. Now, what Christ means to say is this, that it is perfectly unnecessary that we should be anxious about worldly things, because, if we seek first "the kingdom of God and his righteousness," he will see that we are fully supplied with what we need in relation to our bodies. Let the great business of our lives be spiritual concerns, and he will take care that we shall not want in relation to temporal matters. The promise is, that if we give our supreme attention to spiritual matters, our temporal wants will be supplied.

A few remarks must conclude what I have to say. First, from what has been said, it is plain that we can all very well afford to obey God in this respect, for he will take care of our temporal wants, if we will only pay supreme attention to our souls. We can very well afford, therefore, thoroughly to obey God. You see, he has not placed us in such a position that we must starve to death if we seek the salvation of our souls, that our families must starve, or our fellow-creatures must suffer, or that the ruin of our temporal concerns must necessarily be the result of our determination to attend to religion.

Again: how infinitely kind in God to give us the assurance that he will take this stumbling-block out of our way, if we will but attend first to the salvation of our souls, and make religion and the glory of God the objects of our supreme regard. He very kindly says, "If you will take care of your souls, I will take care of your bodies. You have an immortal soul to be saved, let my kingdom be set up in your hearts, seek your own salvation, work it out with fear and trembling, and don't be anxious about your body, for I will take care of that."

Again: I have become acquainted with many interesting facts illustrating the care of God for the temporal interests of his devoted servants-those who came right up to the obeying of this requirement. I have known, too, a great many instances in which persons have said that they could not attend to religion without ruining their worldly prospects. A barber, who had been in the habit of shaving on the Sabbath-day, became awakened, and began to reflect upon his sins, and felt the importance of attending to religion. He was in a difficultly. A great many of his customers were ungodly men, who always came to be shaved on a Sunday; he did not see, therefore, how he could shut up his shop on that day. Yet, how could he be a Christian, and not shut up on the Sabbath? He spoke to his customers, and the great mass of them said, "If you shut up your shop on the Sabbath, we must employ somebody else." He made up his mind, however, rather to starve to death than disobey God. He resolved to tell his customers that his shop would in future be closed on Sunday. When he had fully resolved upon this, some of them asked if he would shave them on Saturday night? "Oh, yes, till midnight," he replied; and this he did; he shaved till midnight on Saturday, but resolutely closed on the Sabbath. I saw him some years after, and I asked him, "How do you get along?" "Why, sir," he replied, "my business has been better than ever; a great deal better." This is only one of many similar instances that I could mention, where individuals have supposed that they were about to sacrifice everything by becoming religious, but, on the contrary, have received much benefit, receiving a hundred fold more in this present life, and the promise of the life everlasting.

Again: let me say, proper attention to business is really attention to religion.

If you make your business God's business, transact it on right principles, and get your heart into a right state, so that you do everything from religious motives, why, your business is then as much a part of religion, as praying and going to church is. Again: the promise which God has here given, is designed to leave men entirely without excuse for neglecting to attend to their eternal salvation. I remark again: many men reverse God's order in point of time, and instead of putting religion first, put it last; the first place is given to the world, the attention is wholly given up to the pursuit of wealth. Those persons want to place themselves in a position to be independent of God; they must get a fortune first, and then attend to religion. And then there are a great many persons who not only reverse God's order in point of time, but there are multitudes who reverse God's order in point of the importance of it.

How remarkable that many persons should think themselves religious people, while they really place more practical stress upon the most trifling things around them, than upon the great questions of salvation, and disobeying God. Instead of making religion the greatest and most important practical business, they make it the least important. The persons I am speaking of do not utterly neglect it, but they so attend to it that everybody knows that they care very little about it, and do not rest upon it. Again: those who do not make religion their great business, tempt God. Multitudes of souls are lost by tempting God in this way; they are living worldly, selfish, and ungodly lives, and yet they try to make themselves believe, and the world believe, that they are going to heaven in despite of what God has said to the contrary. They live in disobedience to God, but professedly Christians, and it is proclaimed that they died in the faith, and people charitably hope that they are gone to heaven. It was Dr. Doddridge, I think, who so extensively investigated the results of death-bed impressions. Out of two thousand persons, who, when they supposed themselves dying, expressed their faith in Christ, only two afterwards gave evidence of true conversion. Death-bed repentances are not to be relied on. "Seek first the kingdom of God," if you do not this, you may never be saved at all.

Once more: a great many persons seem to say, "I don't care how much sin I commit, if I can but get to heaven." They go as far as they think they can go in the service of the devil, and dishonouring God; but let me tell you, if you put God's arrangements out of order, the probability is that your souls will be lost. God says, "Put religion first." You say, "Not so, Lord, let it be put last; I must attend to everything else first." God says, "Seek this first;" and do let me ask, Is it not your interest to seek it first? If for that reason then, alone, why do you not seek the kingdom of God and his righteousness first?

In conclusion, let me ask you one question, Will all of you who are in this house to-night, make up your minds now to seek this kingdom first, that it may be set up in your hearts? Will you pray for this? will you make it your business to pray? will you begin to-night? Now that the Lord says, "Seek ye my face," does your heart reply, "Thy face, Lord, will I seek?" If you delay, your soul may be ruined!-lost for ever!

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HOLINESS ESSENTIAL TO SALVATION

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A Sermon

preached on Friday, June 7, 1850

by the Rev. C. G. Finney

This lecture was typed in by Bob Wynn.
Reformatted by Katie Stewart

"And she shall bring forth a Son, and thou shalt call his name Jesus; for he shall save his people from their sins." --Matthew 1:21.

This is a fact of universal observation. It is also a fact of universal consciousness. Every man is conscious of the fact that he is a sinner, and while he is a sinner he cannot be satisfied with himself, he cannot truly respect himself, he cannot have peace of mind, he cannot have the favour of God; and he ought not to have all or any of these things. In short, it is a fact of universal experience that men are sinners, and that they must be saved from sin as a condition of their being made happy, either in this world or in the future world.

Men are so constituted that they cannot doubt that ultimate happiness is impossible unless they can be delivered from that which they know to be a great curse in this world, and which they also know will be their ultimate ruin, if persisted in. While men are violating their own consciences, they know that happiness is impossible. These facts are always assumed in the Bible, and their truth is declared by the universal sentiment of mankind. But I must not dwell on this thought; the text announces the fact that Jesus Christ has come into the world, and that his great business is to save men from sin. This leads me to the second thought-

"He shall save his people from their sins," therefore is his name called Jesus--the name Jesus signifying a Saviour. Now, salvation from sin is of the highest importance to mankind. The term strictly, as here used, means merely deliverance, or safety from some tremendous evil; it is often found in the Bible, and includes in it very generally, in addition to mere deliverance, the result of it-eternal happiness and enjoyment in heaven with the people of God.

Thus, properly and scripturally speaking, the term salvation means deliverance, both from guilt and it's consequences. In this text, the reason assigned for the name that was to be given to the child of Mary was, that he should save his people from their sins-that he should bear the particular relation of a Saviour-that he should save both from the guilt and the punishment of sin. The Bible represents him as having given himself to be the Saviour of the world, as having consecrated himself to this end, as having died and opened a way by which sinners could be saved; and that previous to this, as being in a waiting attitude to accomplish this work; as endeavoring to gain the consent of God and man to comply with the natural and necessary conditions of sinners being saved; and that now he possesses in himself all the fullness of power of necessary to the accomplishment of the work-he is able to save unto the uttermost all that will come to God by him. The Bible represents Jesus as coming on this great mission, and as occupying himself exclusively with this work, and as having fully secured this end. Now, whenever persons come into sympathy with him, and seek what it is his business to give, knock at the door which it is his business to open, the Bible represents him as ready and willing to do these things for them. We now come to the inquiry.

That many do fail of it, is a simple matter of fact. Now, the question is, Why do they fail? We remark, first, that many persons fail of this salvation because they have not abandoned reliance upon themselves. It is the most obvious thing in the whole world, that many persons are living not to God, but to themselves.

Now, wherever this principle is manifested, it is certain that persons are not saved from sin, for what is sin but living to self and not to God; self-seeking is the very essence of sin. Now, multitudes of persons manifest that this spirit is not set aside in them, but that, on the contrary, the whole end and aim of their life is self-seeking, instead of the first and great end being the glory and honour of God. Now, a man cannot be saved unless he is justified, and he cannot be justified unless his sins are pardoned,-- this must be a condition of a sinner's salvation.

Salvation consists in being saved from sin; and the reason why a great many persons are not saved is, that they are unwilling to accept of salvation on such a condition, they are unwilling to give up their sins; but if they will not be persuaded to be saved from the their sins, and become sanctified,-- if they will not relinquish and renounce their sin, they never can be saved. Many persons will even pray to God that he will save them, but they really do not desire that for which they ask-they do not mean what they say; to get men to consent to relinquish their sins, is the great difficulty.

Now observe, if a man is saved at all he must consent to it; his will must acquiesce in the arrangement; and the will is not moved by physical force. A man must voluntarily consent to be saved, or Jesus himself cannot possibly save him. Man is a moral agent, and he is addressed by God as such, and therefore, in order to his salvation, he must voluntarily consent to relinquish sin, and have his mind brought into obedience with the law of God.

Again: Multitudes are not saved because they seek forgiveness while they do not forsake their sins. Some individuals will spend much time in praying for pardon, while they indulge themselves in sin. Again: multitudes are seeking for salvation while they neglect the natural condition of their being pardoned. While they continue in sin, indulge in a self-seeking spirit, it is naturally impossible, that they can be saved.

If a man should act in this way in relation to his body, every one would plainly perceive the folly of his conduct; if he should partake of things which rendered good health impossible, and yet should wonder that he did not possess the robustness of health which he desired, people would not pity, but blame him. Now, the fact is, that many persons are seeking for that which must result alone from holiness, while they are not themselves sanctified. They are seeking comfort while they refuse to be holy; thus they neglect to fulfill the natural conditions on which either comfort or salvation can be obtained. Again, many persons fail of this salvation because they are waiting for God to fulfill conditions which it is naturally impossible for him to fulfill, and which they themselves must fulfill, and which God is endeavoring to persuade and influence them to fulfill.

For example: God cannot repent for them; he cannot believe for them; no, but these are the natural conditions of their salvation, and these very things Christ is persuading them to do. Now, they are waiting for God to do that which he will never do, that in fact, which he cannot do, but which he is requiring us to do for ourselves. Let me be understood. God never requires of us to perform an impossibility, nor does he accomplish that for us which we can do ourselves. Don't be shocked at this, for it is truth. Now, observe, God requires us to repent; this is an act of our own minds, and therefore he cannot do it for us. It is true that these things are spoken of sometimes as being done by God; it is said that he gives repentance, faith, and love, but he only does this in the sense of persuading and inciting our minds to the performance of these duties.

Now, if anybody is seeking for God to do that which they must do themselves, they will fail of eternal life. How many are making mistakes in this matter! they are waiting for God to put repentance and faith into them, and entirely overlooking the fact of its being an exercise of their own minds. Again: Another difficulty, and another reason, why persons are not saved is this-they profess to be waiting for the Holy Spirit, while in fact they are resisting the Holy Spirit. They pretend that they are waiting for the Holy Spirit to save them and convert them: now, mark, every moment they wait they are grieving and resisting the Holy Spirit. Now, what do they mean by waiting, when they ought to be acting? From the beginning and end He is the teacher. "No man can come unto me, except the Father which sent me draw him." "They shall all be taught of the Lord." "He shall take of the things of mine and show them unto you." Now, the Bible represents the Holy Spirit in this way as a teacher, and those who do not yield when the truth is presented to them, are resisting and grieving the Spirit. You remember the words of our Saviour to the Jews, "Ye do always resist the Holy Ghost; as your fathers did, so do ye."

Now, multitudes in the present day are resisting the Holy Spirit under the pretence of waiting for it. The divine influence is always waiting to save you, if you will comply with the necessary conditions; but if under any pretence you neglect your duty, you never will be saved. But I pass next to consider another great difficulty in the way of a sinner's conversion. Many are really seeking to be justified in sin. They ask God to pardon them, but they refuse to be sanctified; they seek Christ as their justification only. They cleave to their sins, they are living in their sins, and they seek to be justified rather than sanctified-indeed, they refuse to be sanctified at all. Now, this is a very common case.

Again, let me say that this class of persons really regard the gospel as a mighty system of indulgence, on a large scale. They really suppose that men are subjects of this salvation while they are living in selfish indulgence. In the very early ages of Christianity, the Antinomian spirit had crept into the Church: the doctrine of justification by faith, as opposed to justification by works, was sadly abused by many. While some of the Apostles were still living, many persons came to regard the gospel as a system of indulgence, that men were to be justified in sin rather than be saved from sin; thus they took an entirely false view of the gospel of Christ. You will remember that the Apostle James wrote his epistle to denounce this wrong view, and to guard the Christians against abusing the doctrine of justification by faith. Some persons imagine that the Apostle rejected this doctrine altogether, yet this is not true; but his epistle being written for the purpose we have mentioned, he does not give this doctrine the prominence that Paul did.

Now, no man who lives in sin can be justified, because no man can be pardoned who lives in any form of iniquity. The Apostle tells you plainly that those who commit sin are the children of the devil, and while they are living in sin they cannot enjoy the privileges of the gospel. He does not mean that an individual cannot be a Christian who falls under the power of temptation and into occasional sin. The Apostle John also says, "Whosoever is born of God sinneth not"--"whosoever is born of God does not commit sin, for his seed remaineth in him: and he cannot sin because he is born of God"--"he that committeth sin is of the devil." This is strong language, and if I should affirm so strongly the necessity of holiness, you would think I spoke harshly; but it ought to be insisted upon more than it is, that men cannot be Christians unless they are holy.

The moral law is as much binding upon Christians as it was upon those to whom it was first given. Faith without love will never save man; but let me say, that true faith is always true love. Every man who breaks the law systematically and designedly, living in violation of its precepts, is a child of the devil, and not of God. Let this be thundered in the ears of the Church and the world.

Now, it is very common for men to overlook this great truth, and fall into the worldly mindedness and sinful practices of the those around them. Again: multitudes are not saved because they regard the gospel as an abrogation of the moral law-a virtual repeal of it. Now, the gospel does not repeal the moral law. What saith the Apostle? "Do we make void the law through faith? God forbid! Yea, we establish the law." Now, it is true that the gospel was designed to set aside the penalty of the law, upon all who should be persuaded to come back to its precepts, and yield that love and confidence which the law requires. Now, it is frequently the case, if ministers begin to say anything about obedience to the law, the people call out against it as legal preaching! If they are roused up and urged to do that which the law of God requires of them, they tell you they want the gospel. Now, such people know nothing at all of the gospel! They make Christ the minister of sin! They seem to think that Christ came to justify them in their sin, instead of saving them from it.

Let me say, once more, that another reason why men are not saved from sin is, that they have really come to regard justification in sin, as a means to save them from it! In support of this monstrous idea, they will even appeal to the Scriptures. They found justification on the atonement; now, this work of Christ can never be imputed to any man in such a sense as to justify him while he remains in sin! Justification in sin is a thing impossible! Now, how can a man be pardoned and justified, before he repents and believes! It is impossible! He must be in a state of obedience to the law of God before he can be justified! The fact is, there is a very great mistake among many people on this subject. They think that they must persuade themselves that they are justified, but they are not, and never can be, till they forsake sin, and do their duty.

In the next place, multitudes make this mistake-they seek hope, rather than holiness; instead of working out their own salvation, they seek to cherish a hope that they shall be saved. Again, they seek to persuade themselves that they are safe, while they are in a state of condemnation. Those who seek salvation oftimes fail because they seek it selfishly; not so much because they abhor sin, and want holiness, as because they desire personal happiness, or personal honour, by being held up as very pure and good men, and because they seek sanctification for some selfish reason they do not get rid of their sins. Again, some individuals content themselves in sin so long as they can indulge a hope, or get others to indulge a hope for them. If they have certain feelings, which lead them to hope that all will be well with them at last, they are perfectly satisfied, and have no desire to be saved from sin.

But I cannot continue this train of observation, and will therefore conclude with some remarks. First, no person has any right to hope for eternal life, unless he is conscious of possessing the spirit of Christ within him-unless he is free from those sinful tempers which are indulged in by wicked men-unless he is free from a self-seeking spirit of doing business which characterizes the men of the world. How can a man in such a condition expect or hope for eternal life? How can any man suppose that he is justified before he is sanctified? I do not mean to say, that a man is not in any sense justified before he is sanctified; but, as a matter of fact, a man is not safe for eternity unless he is saved from sin. He has no right to expect to get to heaven unless the work of sanctification is going on in his soul. Again, it is easy to see from what has been said, that many persons regard the doctrine of justification by faith, as the whole gospel. It is the gospel, in their conception of it!

Now, why is this the gospel to them? Why is it good news? Why is it not good news that Christ will save them from sin? How is it that the good news of the gospel as it strikes them is the good news that will justify rather than sanctify?-that Christ is precious to them, not so much because he came to save from sin, as because he came to forgive, to die for their sins, and to justify them! Is there not something wrong in all this? Does it not show, when persons lay more stress upon justification than upon sanctification, that they are more afraid of punishment than of sin?-more afraid of the consequences of sin than of the sin itself? If they can but get rid of the penalty, the governmental consequence of sin, they are satisfied. Again, it is certain, that where this principle takes possession of the mind, that the individual seeks much more to be pardoned than to be made holy. It is better news to him that Christ will justify him, than that Christ will save him from his sins. Talk to him about his sins; preach to him about his sins; require him to become holy; present Christ as his sanctification, and that is not the gospel! Let me say, that there are multitudes of persons who have contracted their views into that one point-that Christ has died to save men from punishment. All idea about Christ being the believer's sanctification, or that sanctification is a condition of salvation, is wholly lost sight of. There is no stress laid upon the doctrine of sanctification.

Christ is chiefly precious because he saves from wrath, much more than because he saves from sin; more because he justifies, than because he sanctifies. Now, rely upon it, that, whenever this is the case, there is a sad defect of character. What is the true spirit of the children of God? Why, it is this,-- they feel as if they must get rid of sin, at any rate. They don't want to be saved in their sins; they feel that to live in their sins is hell enough. They abhor themselves on account of their sins. They must get away from their sins. They would not wish to be saved at all, if they could not be saved from sin. They are ready to say, If the gospel cannot save me from sin, it is a failure, for this is my necessity.

Now, who does not know that the true Christian is more afraid of sin than of punishment? Yes, a great deal more! They abhor sin; and when they ever fall into sin, they are ready to curse themselves; and all the more because Christ is so willing to forgive them. The man in this condition of mind will never look upon the gospel as mere justification. Again: whenever the doctrine of justification comes to be more prominent in the church than sanctification, there is something wrong, there is a radical error crept into the church; there is a danger of that church losing all true idea of what the gospel is. I don't know how it is in this country, but I greatly fear that the doctrine of sanctification is kept very much in the background. Now, why is this? While there is so much said about justification, there is very little said about personal holiness. So much is said about a Saviour, as if the gospel was meant simply to save men from punishment.

Now, while I know that the gospel presents salvation from punishment, and the promise of eternal life through Jesus Christ, I know that its chief relation to men, is to save them from their sins-to become their sanctification. Again: the true state of men is always known by the great absorbing idea which is in their minds. A man's character is as is the end for which he lives. Now, a man who lives in any sin, any form of self-pleasing, and self-seeking, cannot be a Christian; for the true idea of the gospel is, that, for a man to be a Christian he must be devoted to God, and thoroughly withdrawn from all forms of sin and iniquity. He must be devoted to God, living for God, living for the same end that God lives; sympathizing with Christ, and with everything that is good. This is the character of every true Christian. This is the true conception of Christianity, and just in proportion as individuals approach to this standard have they a good hope of salvation, and just in proportion as they recede from this standard they fail of salvation. Again: there are a great many persons whose aim is to get peace of mind, and who are constantly crying "peace" to others, when there is no peace.

Now, let me say that there can be no real, true peace, unless all the conditions of the gospel have been complied with. You cannot have that peace of God which passeth all understanding, while you are in an unsanctified state; and, if you think so, you are deceiving yourself. Now, let me ask of you, Are you not conscious that this "peace of God" does not "rule in your hearts?" If I am not greatly mistaken, there are many persons in this house who have been trying for years to make themselves happy, but who, after all, are in such a state of mind as not to know that they are pardoned, have no real confidence in their own piety; now, how is it possible that they should have peace of mind? Peace of mind results from sanctification, and this they have never obtained. Let an individual who has been making justification the great idea, be at the point of death, and does he feel happy and resigned, having a full confidence that he shall go to heaven? How often do we hear such persons exclaim under such circumstances, "I am undone, I am not prepared." Why are you not prepared? A short time ago you were indulging a comfortable hope that you were a Christian, and now you cry out in fear, lest you should lose your soul. How is this?

There is a great delusion in the minds of men on this subject. They suppose that they have a very comfortable hope, but it is in the absence of piety; and when death stares them in the face they discover that they have no confidence in religion, or any ground of hope. Again: persons who do not like to have their hopes tried, and themselves searched, do great wrong to their souls. The more hope is tried, if it be good hope, the more consoling and satisfactory will it become. The man who is seeking to be sanctified, desires to be searched that he may not be resting in any degree upon an uncertain and unsafe foundation, because he is more afraid of sin than of anything else; he is more ready to forsake sin, than anything else in the world; he would rather forego any earthly good than have anything to do with sin. Now, don't say that this is extreme, because it is a universal truth, if religion implies supreme love to God: if we supremely love any being, we shall supremely delight to please him: this is a universal characteristic of the children of God.

Now, if this be so, what shall we say of the great mass of professors, who give the highest possible evidence that self-indulgence is the chief end of their lives? They wait to be saved, not from sin, but in it. But while they live in sin they never can be saved! Before hope can be cherished, the conditions of salvation must be fulfilled: you will never be saved at all unless you are saved from sin--mind that! You must become holy in order to become happy. Fulfill the conditions; become holy, and then your peace shall flow like a river. Give up your sins, give your heart to God, and rely upon it that the peace which passeth all understanding shall rule in your hearts.

Believer in Christ, the Lord hath set you apart for himself, separated you from the rest of the world; but you are only set apart as " holiness to the Lord:" this must be written plainly upon you; and if the Lord has written his name upon you, you are safe, not else. And let me say to every one in this house, Don't you expect to be forgiven, don't you expect to be pardoned, unless you will consent to be separated from your sins, and have the name of the Lord Jesus Christ written upon your hearts; unless your prayer is, "O Lord, write thy law upon my heart and make me holy." Receive his name in your forehead and his law in your heart, give yourself up to him, body and soul, and rely upon it, as the Lord liveth, as Jesus liveth, you shall understand what is the salvation of God. Will you do it tonight?

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THE SABBATH SCHOOL - COOPERATION WITH GOD

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A Sermon

delivered on Wednesday, August 28, 1850,

by the Rev. Professor Finney,

To the members of the Sunday School Union,

at the Tabernacle, Moorfields, London.

This lecture was typed in by Bob Wynn.
Reformatted by Katie Stewart

MAN is sometimes a mere instrument in bringing about certain events; and in bringing about certain other events, he acts as a responsible agent. When he does anything without rendering an intelligent cooperation, he is more properly an instrument; but when he is a sympathizing, intelligent, designing, co-operating agent he is a co-laborer with God in producing results by such combined agency. There are multitudes of cases in which men may be said to combine with God. For instance, in raising the productions necessary for his subsistence, man is a co-worker with God; for he makes use not only of man instrumentally, but as a designing, active agency--aiming to secure a result as, really as God is--sympathizing with him in the great end at which he aims--without the loss of his own responsibility, liberty, cooperating with him designedly and understandingly. It is enough to say, that when men have the same end in view--when they sympathize with him, and take the same means to secure the end in view, they may be said to be "laborers together with God."

The particular work to which the apostle here alludes, is the conversion and sanctification of sinners. In bringing about their salvation, God has, of course, done much without man's co-operation--Christ has made atonement without him; still, however, there was the applying of this atonement, and this was the particular work in which the apostle was engaged.

The apostle in this case is speaking of himself and his fellow-laborers in the gospel; his eye was particularly upon them; but from the very nature of the case, and what is said in other places, we understand that all persons engaged in religious teaching--every one designing to accomplish the great end, and engaged in giving instruction for the purpose of accomplishing it--sympathizing with God in the grand end in view-- endeavoring to accomplish it by the means he has appointed--all such persons are "laborers together with God." Now, not only all teachers, but all those who are employed in any department of labor necessary to the accomplishment of this result, may be said to be "laborers together with God." Such, for example, are editors and others, laboring, directly or indirectly, to attain the desired object; but I shall notice more particularly this evening, one class--Sabbath-school Teachers, who are co-workers with God in the highest sense. The next inquiry is,

We should never forget that God always acts wisely. Whatever he does, we are bound to assume that no other course than the one he pursues, would be so wise and good, if wise and good at all. Now, God cannot depart from the path of wisdom. First, then, God has chosen to associate man with him in this matter; we are, therefore, bound to infer that he has acted wisely in so doing; and that another course would not have been wise. To doubt this, is to call in question his goodness; and we are to infer, therefore, from the fact that he has chosen this method of doing this work, that he could not wisely attempt to do it alone. I will not speak of the possibility or impossibility of it; but the fact that such is the way God takes, shows that, in his judgment, this is the wisest way. It follows, therefore, that as this is God's way, he will not do it any other way; and that if there is not this cooperation on the part of man, we have no right to look for the promised result.

But let me say again: Another reason why this is so, is, because we need this labor. It is just the very exercise we want in order to prepare us for heaven. We need to cultivate our benevolent feeling and affections; this is just the kind of culture that is necessary for our spiritual well-being, these are just the channels in which our thoughts should be directed.

Again, it is honorable to God and man. If he requests any such feeble instrumentality as man's, why the excellency will be seen to be entirely of God, and not be ascribed, even in part, to the instrument, as might be the case even were angels employed in man's place. Furthermore, man can sympathize with man. God will get glory by bringing about so great a work by such means. Man will be benefited; and surely he is greatly honored by such an association with God, in so great a work.

But I must not enlarge here; I shall now proceed to point out, The Conditions of Success, and then the Hindrances which stand in the way.

The conditions of success are, first, sympathy on the part of those who labor to this end with God. You must enter into his designs and views, having confidence in his wisdom and judgment, deeply sympathizing with the self-sacrificing spirit of Christ. There must be deep sympathy with him in regard to his passion for souls universally. Deep sympathy on the part of those who are co-workers with him, is indispensable to success. Who doubts but that one of the greatest secrets of the success of the early Christian ministry was this deep sympathy with Christ in his work. Their self-denying labors--their self-sacrificing spirit, showed that they entered deeply into sympathy with their Divine Master in this work. Now, until men really enter into sympathy with Christ in this matter, as the apostle and primitive Christians did, do not let them pretend that there is some Divine Sovereignty, or anything else, preventing similar success.

Again: Man must understand what is to be done. If he conceives that to save a soul is entirely an act of Divine creation, what has he to do with it? What cooperation has he? But it is not so, and man must, therefore, understand what is the nature of the work which has to be done. Again: He must understand the laws under which it takes place, and how it ought, therefore, to be done. If he has to take any part in it, he needs to understand clearly what part he has to take, and how it is to be performed, whether men are converted by persuasion accompanied by a presentation of the truth, or by a physical act of creation. If he makes a mistake here, he is not of much service in carrying forward the work; he must not go blindly forward without caring to ascertain the part devolving upon him.

But, again: He must possess the requisite skill. He must himself be divinely taught. He must know God's truth himself. He must understand what it is to be converted himself, or how can he labor for the conversion of others? What infinite folly for such a one to attempt to undertake the conversion of others! As well might a man with a beam in his own eye, attempt to pluck out the mote from his brother's eye; let him first cast out the beam from his own eye, and then he will see clearly to pluck the mote out of his brother's eye. He should have some knowledge by experience of what it is to be converted. If he is going to teach the sinner to obtain a new heart, let him understand what it is himself; for if he undertakes the work without knowing anything about it in his heart, he will prevent the work. So does a minister who pretends to point out the way of salvation, without himself having walked therein.

But let me remark again: He must understand the means necessary to this end. Having the end in view, knowing the means appointed by God to secure it, let him apply the means to the end, in an intelligent manner. Would you expect a man to be converted by talking to him about the Bey of Algiers? Yet this is as nearly connected with the subject in hand, as are the methods some take to effect the conversion of sinners. If you are to be co-workers with God, you must know what God is aiming to do--what particular mistakes you have fallen into--as wisely adapting the means to the end as a physician, who inquires into the habits of his patient, what caused the disease, what prolongs it, and the difficulties in the way of its removal. Now, suppose a physician, pretending to be a co-worker with God, should give up the use of means, sending one and the same prescription to all his patients, getting up a common panacea for all their ailments--what would you think of such quackery? But is not spiritual quackery even worse than this? Has not God ordained that man shall be converted by the truth? What then, is most calculated to impress the sinner with a consciousness of his necessity and with faith in his remedy?--what to teach him to get present hold of it?

Therefore, if men would be co-laborers with God, let them be sure to adapt their means to their end. They have no more right to expect to secure their end without the use of suitable means, than has the physician who does not adapt his means to his end, or any other man, attempting any other thing. God is perfectly wise in the selection of the instrumentality by which he does things. He has told us that he converts men by the truth; he has made us understand this. From the Bible and the universal conscience of all who ever were convinced by the truth, everybody can see that there is a Divine philosophy in every step--proper means to every end--all things conspire so that there is a divine, a philosophic beauty throughout the whole. The man who does not comply with the prescribed conditions is just as absurd as one who should undertake, in his business, to neglect the means from which certain results are always expected, and by which they are naturally accomplished, and yet expect to succeed.

Again: I do not mean to say that this result comes to pass by natural causes without the direct interposition of the Almighty; but that it is effected by laws with which he never interferes. His natural laws are everywhere present, and he will no more violate them in the spiritual, than in the material world. Do not let me be misunderstood; I do not think the means accomplish the end without Divine interposition, but the means are adapted to the end. Who would expect God would convert a man by the preaching of some truth which has no manner of connection with him? Nobody. Suppose I go to an impenitent sinner, and attempt to convince him of sin by discoursing on some purely abstract truth, without any particular bearing on his conduct and responsibility. How could I expect him to be converted by such means? Would any of you expect it? No indeed! But why not just as well convert him when talking about some irrelevant, as well as some relevant matter? Or, suppose you talk of things partly relevant and partly irrelevant. But you must necessarily come to the conclusion that the more you adapt the means to the end, the more certain you

are of securing it. You would not expect Divine interference unless you acted wisely. Suppose a minister should preach from week to week about Cicero, or Demosthenes, and other such matters? You would never expect him to be instrumental in conversion. You say God will not make use of such means as these in the conversion of men. Now, carry this out in all your teaching, Sabbath-school instruction, and preaching; and never forget that when you do not apply the proper means to the accomplishment of your object, you not only do not act wisely, but you are not likely to secure your end.

Again: Another condition is diligence. God himself is diligent, and he loves to see you so. If I take my own individual case, I may say that, since I have been in the ministry, I have been pressed, I cannot say how many times, to spare myself and take more rest, and take more care of myself. But Jesus Christ laid down his life, and I can afford, if necessary, to lay down mine. It is not the point how long any one lives, but what he does. If a man is endeavoring to spare his own health, and to make that a primary object, setting it before his duty,--he is not doing very much.

It is necessary for persons under some circumstances, to lay themselves fully out, or to do nothing at all. Suppose, for instance, you see a man out upon the Niagara in a little boat, some two or three miles above the Falls, drifting gradually onwards to that mighty cataract. He has oars, but the day is warm, and he does not like to exert himself too much, as it would injure his health. The longer he delays, the greater his speed, and therefore, the greater his danger; at length, it increases visibly at every step, till he comes to the Falls, when the whole river seems to roll back in mighty volume, and to struggle lest it precipitate him into the profound abyss beneath. Now suppose, under such circumstances, that he should only take moderate strokes with his oars, lest he injure himself by over-exertion! Why, he might just as well not move at all.

He is placed in circumstances where he must work arduously and continuously, or it is of little use his working at all. He must lay himself fully out. To preserve one's life is a duty, when it can be done consistently with other and more important duties. But it is often our duty to sacrifice life, or at least, to risk it; and the man who cannot do this will never accomplish very great things. The work must be done, come life or come death.

Another condition is, faith in the Divine presence and co-operation. Christ has told his Church to accomplish this work, and he has promised to be with them--not sometimes, but always, even unto the end. They were to go forth, and to make disciples of all nations; and "lo," he says, very emphatically, "lo I am with you always," and everywhere to the end of the world. Now, it is of great moment that those who attempt this work should understand that God is always with them, and that they may rely on his co-operation with as much certainty as that he will not lie, if they will only lay themselves out upon the alter as they ought to do, I do not believe that a solitary instance could be adduced in which the proper means have been perseveringly used in a true spirit, where success has not crowned the efforts. The promise here given may be depended upon, just as much as a natural or physical law. It is the Divine promise of an omnipresent Jehovah to be always with those who engage in his work--always, to the end of the world. It is just as if he had said--Whatever there may be for me to do, I shall not be wanting; I shall be always with you. We are to assume then, I say, that God will interpose, as confidently as an engineer in the construction of his mechanism expect it to obey natural laws, which will cause it to act when it is constructed in accordance with those natural laws. Mark me! I do not confound this Divine interposition with natural laws. But look at the facts in all history. When there has been a deep sympathy with God--means wisely adjusted to the end--in short, when God's commandments and requirements have been complied with in the proper spirit--when has it been found that God did not fulfill his promise? But let me say again: It is very easy for men to put it upon Divine sovereignty when they have gone to work absurdly, and then say, "I have done my duty, and I must leave the rest in the hands of the Almighty!" But even if you have complied with God's requirements, who does not see that you must follow it up! It never will do to faint with a single effort!

Another condition of success in this work is--we must leave nothing to miracles--we must not assume that God is going to convert men by miracles--we must not leave men to be convinced by miracles. Miracles never did convert men; they were only used to confirm their faith in the message that was sent from God. This having been once accomplished, they had the same gospel that we have. We do not need direct revelation as they did. I have said we must not leave anything to miracles; this is done wherever God is left to work without instrumentality. "How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent?" Now, the apostle reasoned that no such thing was to be expected unless means were used. If, therefore, we expect God to work miracles, and leave things to be done by him miraculously, we as really tempt God as farmers would if they waited for him to raise their crops by miracles.

Again: We are to expect nothing without Divine interposition. We are to remember that sinners so obstinate and stubborn will not turn to God except as he interposes to persuade them. Our persuasion will not suffice without his enlightenment. Again: We are also to understand that we are not to expect God to do this alone; he has chosen to do it by means of cooperation with us; we are to be co-laborers with him in it; and while we are not to expect that we can do it without his aid, we are not to expect him to do it without ours.

But this leads me, in the next place, to remark, that we must not stop short in seeking our end. We must not confine ourselves to sowing the seed, and neglect the watering of it. We must press our suit till we obtain our object, and not leave it for God to go on with it alone.

Another important condition is, we must take care not to hinder the work, by throwing obstacles in the way; but as this subject will come up for notice under the head of "hindrances," I will not further enlarge here.

In the next place, if we would secure this end, we must pray to be instructed, study the laws by which it is accomplished, and the means best adapted to secure it. We must adjust the means to the end as nicely as a chemist would do the various substances on which he is to experiment, and as confidently expect the results. We must study the state of mind in a man or child. What is the child taught at home? What does it know? What does it fail to know? We must thus endeavor to remove every obstacle, as a chemist in his laboratory would prepare all the component parts in a mixture, to secure the result of his experiments. Unless he adjusts these things in their exact proportions, his experiments will not succeed. To be sure it is a natural law, but if he does not comply with it, he will not secure his end. Now, who does not see in the gospel this nice adjustment of the truth to the end which it is designed to accomplish? Now, suppose you are going to endeavor to do your part towards the conversion of a certain child to God. What are you going to do? Are you going to tell him some story with no manner of connection with the subject? How can you wake him up to a sense of sin--set his mind fermenting on the subject? How can you best explain to him the atonement? Who does not see that there must be the nicest adjustment of the means to the end? If this is done in a proper spirit, you may expect the result, and you will not be disappointed either.

The first great hindrance to this work which I shall notice, is the many false assumptions which are made; and consequently, the amount of false instruction which is given,--a course which is extremely mischievous. For example: How often is it presumed that God does his work alone? Now, I do not say he cannot possibly do it alone, but I do say he cannot wisely do it alone; but to say that the Almighty cannot wisely do a thing is, virtually to say he cannot do it at all, for he cannot act unwisely. This hindrance is extremely powerful; for of course, where men think God does it alone, they do not care to co-operate.

Another assumption is, that his sovereignty is of such a character as to render it extremely doubtful whether he will co-operate with us. Where this is the case, men have but little expectation of success--they care but little to adapt the means in the end--and the result is naturally a failure. Show me a man who, though doing the best he can, as he thinks, does not feel certain of success, and you will show me an unsuccessful man; for he, instead of being duly impressed with a sense of the presence and cooperation of God--of the fact that God is most minutely watching his efforts, and ever ready to apply his seal to the result--instead, in short, of addressing himself right to the work with the expectation of seeing it accomplished,--he will do no such thing. This is one of the greatest errors in the Christian Church. Why did not the apostles assume God's sovereignty in this sense? Everybody can see that the primitive Christians went right to the work, as if they expected God's agency might be depended upon, taking it for granted that the Divine cooperation would by no means be wanting. Is there anything in the prophecies, in the gospels, in the epistles--is there anything in the entire Word of God to warrant our saying that the time for such things is gone past? No indeed; judging from the Bible, we have a right to expect more and more of the Divine cooperation and power. Such a supposition as the mistake I have noted, dampens the energies of the saints; and prevents their securing the end.

Another mistake is: It is assumed that the want of success is to be ascribed to God's sovereignty. Now, this is tempting God. There are men not half awake to the subject, ascribing the want of success to God's sovereignty!--men who have actually not employed the proper means! Indeed, the entire affair is nothing more or less than overlooking the fact, that God's government is a moral government. They confound physical with moral government, and physical with Divine influence, confusing and bewildering their minds; no wonder, then that their efforts are not crowned with success.

Another hindrance may be found in the assumption that if the work is God's work, there is no such thing as HINDERING it! "No such thing as hindering it!" Indeed! In what part of the Bible have you made that discovery? Was there "no such thing as hindering" conversion in the days of the apostles? The fact is, that if the means are not suitable to the object which is sought to be attained, it never will be attained; and to say that the means "will be sure to be adjusted to the end," is just as reasonable as would be the parent who forsook his child, on the plea that "if God designed him to get well, he would be sure to get well; he need not, therefore send for a physician--it was no use his doing anything!" To be sure I know," he says, "that God has settled in his own mind whether he shall or shall not get well, and the means will not be neglected if the end is to be secured." But it is just as easy to devote one's self to the conversion of the soul, as to the healing of the sick. Why then do men apply rules to the salvation of the soul, which would not entitle them to be considered sane if they applied them to anything else?

Again: Children are told to pray for the Spirit, when all the time they are resisting it. Instead of throwing all the blame on the sinner, and making him see that he is always resisting the Holy Ghost, they make it appear to him as if he were in reality more willing to receive the Holy Ghost than God was to bestow it! Whereas, if he would but yield to the convictions of the Holy Ghost, he is a converted child, or man, that moment. Yielding to the truth presented to the spirit, is conversion.

Again: He is set to pray for a new heart, instead of being told at once to give his heart to God--thus completely confusing the whole question, by assuming that he has nothing to do except to wait for God to make him a new heart, which they expect to come, like an electric shock, or something of that kind. Now, what is this assuming? Why, that he is really willing to be a Christian, and waiting for it! Now, does the Bible teach this? If so, where? It is in fact, telling the child that he is willing enough to be converted, and that he must pray to God and get him to be equally willing! Now, this is as gross an error as it is possible to propagate. Conversion is an act of the will in turning from sin unto God. The truth is, the sinner is not willing; the moment he is willing--that is conversion. The very act of being willing is the act which constitutes conversion. Now, to set a sinner to do what pre-supposes willingness on his part, is to throw the responsibility upon God. Now, my dear hearts, what can be a more deadly error than that?

Said a lawyer to me in one of the great cities of Pennsylvania, "Mr. Finney, is there any hope for me? When at college, I and two or three of my fellow students waited on the president, and asked him what we should do to be converted. He told us to keep out of bad company, to read the Scriptures, pray for a good heart, and in God's good time, we should either be converted or go back again into the world." As he said, they did "go back into the world." Bursting into tears, he continued, "My two companions are now in a drunkard's grave, and I have but just escaped! Now, is there any hope for me?" I told him, your president was probably a good man, but he taught you just what the devil wished you to be taught. Instead of at once accepting Christ, believing the truth, breaking down before him, he set you to read the Bible and to pray, thus throwing all the responsibility upon God. You were waiting for God to convert you without your cooperation. That was just what the devil wanted! "Oh! I see it," said he, "I see it!" Now, how many souls have been ruined in this way? Is that the way to trifle with immortal souls?--to assume that they are willing, when Christ says they will not come unto him. I know not, brethren, to what extent you are guilty of this; but this I know, that these are errors which are now doing incalculable mischief among children and others.

Again: ofttimes the instruction given to children places them in a false position with regard to the Spirit of God, the use of means, and their own duty. It places them in a position of being willing to do their duty; although impenitent and unbelieving, it gives them to understand that they are willing, and that it is God who is causing the delay--it gives them to understand that they are using means, and doing all they can to procure their own conversion; but it is false!--unutterably false, and pernicious! It is as false as to teach universal salvation. Why, I would just as soon teach infidelity right out, or any other error that can be taught, as to delude people with the idea that they are willing to come to Christ--that if the Spirit of God will only help them, all would be right now, when every single breath they breathe, they are resisting the Holy Ghost, and nothing else. What man was ever converted that did not learn that he had been all along wrong in thinking he was using means with God, instead of God's using means with him? Now, if a man has not learned this, I do not believe he is converted at all. When persons are truly converted, they see that the difficulty is not in God, but in their own blind resistance--perseveringly holding on to their sins, trying to make themselves better--trying to do something else than coming at once to Christ.

Another great hindrance is this,--the immediate conversion of children is not so much as expected. Why, how strange it is! So far from its being expected, such expectations have been discouraged. I doubt now whether there are many Sabbath-school teachers in this house that would dare to tell of it if his children were converted. No; if he should have the highest confidence possible without direct revelation from God, he would be himself astonished, and would not expect his fellow teachers to believe it. His fellow teachers would say, "Don't say that. Don't get up any animal excitement here! We don't believe in it." Why, now, who does not see that it is not wonderful they do not succeed; their failure is just what might reasonably be expected under such circumstances.

But let me say again: The idea whether young children can or cannot be converted, is still a matter of doubt to many. How infinitely strange this is! In the first place, children are exceedingly susceptible of conviction of sin, their little consciences are exceedingly tender. Their sins, if pressed upon them, will sometimes

	The Use and Prevalence of Christ's Name.
	The Great Business of Life.
	Holiness Essential to Salvation.
	The Sabbath School-Cooperation with God.
	The Sabbath School-Conditions of Success.
	The Christian's Rule of Life.
	Seeking Honour from Men.
	Hardening the Heart.
	The Conversion of Children.