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


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

THESE words occur in the following connection--"And one of the Scribes came, and having heard them reasoning together, (that is Christ and the cavilling Jew), and perceiving that he answered them well, asked him, Which is the first commandment of all? And Jesus answered him, The first of all the commandments, is, Hear O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength--this is the first commandment. And the second is like namely this, Thou shalt love thy neighbour as thyself. There are none other commandments greater than these. And the Scribe answered, Well, Master, thou hast said the truth; for there is one God, and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the Kingdom of God."

The "Kingdom of God," as the phrase is here used, does not mean the visible Church of God; for this man was at that time connected with the visible Church. Christ did not speak of the visible Kingdom of God; but of that invisible kingdom which is set up in the heart, and consists in Divine authority being established there. Christ said, on another occasion, "The Kingdom of God cometh not with observation: neither shall they say, lo here! or lo there! for, behold, the Kingdom of God is within you."

This Scribe saw the great fact of the spirituality of the Divine law--that after all, religion consisted in that love to God which the law requires--and by his answer to the Saviour, Jesus saw that he had broken so far through the common prejudices of his nation, as to have overcome that darkness which supposed religion to consist in the mere formality of the ceremonial law. He understood that love was the great thing needed--the great thing in which all true religion consisted. Jesus saw, therefore, that nothing was wanting but faith, and the real building up of the heart. He was so near to the Kingdom of God--so instructed, as that a single act of the mind would bring him within it. He only had to yield his heart to what his intellect perceived--he only had to submit his heart to this--and by that one act he would be in the kingdom. He, therefore, said--"Thou art not far from the kingdom of God." In speaking to these words I propose--

I. WHEN IT MAY BE TRULY SAID, THAT A MAN IS "FAR FROM THE KINGDOM OF GOD."

Please to keep in mind then, what is signified by the kingdom of God--it is that law which is the rule of his universal kingdom, set up in the heart of the subject--established in full authority of the mind, yielding obedience to it. Through the heart in which this law is set up, the King controls the life of the subject.

When the mind is entirely engrossed with something else--when things connected with this Kingdom of God are not the subjects of thought and attention at all, a man is far enough from the Kingdom of God. This is the case with great numbers of persons; they have "no time" to look through into the real, spiritual virtue, of this kingdom and its laws; they give themselves up to business and pleasure, and think about everything else but what they ought to think about--it may well be said of such persons, that they are "far from the Kingdom of God." They have everything to learn yet.

Again, when persons are in worldly prosperity, full of worldly mindedness and ambitious projects, they are far enough from the Kingdom of God. Of course, their minds cannot be said to be directed in that way at all. Some of you, perhaps, have so increased in your worldly affairs, that even on the Sabbath, worldliness often engrosses your thoughts--even on the Sabbath-day, the world has such a hold upon you, that you have more of worldly thoughts than of any other. Is this your case? Then you are far enough from the Kingdom of God. Some of you have such prospects of getting rich, and elevating yourselves and families, that you turn your backs on religion and all thoughts of Salvation. You, too, are far enough from the Kingdom of God, and perhaps likely to be.

But, again, when there are no reverses and changes to cross the path--when everything goes as you would have it, floating regardlessly along the tide of events, careless, prayerless--are you doing this? If so, far enough are you from the Kingdom of God.

Again, when persons are in great spiritual darkness and ignorance, and know but little about religion--when they have gross conceptions of it--of course, such persons are far enough from the Kingdom of God.

Again, when entrenched in error, giving themselves up to believe some lie, silencing the voice of conscience, cleaving to refuges of lies, they are far enough from the Kingdom of God. When the reins are given to the appetite, and pleasure is the great pursuit of men, running hither and thither, crying who will show us any good? How can we get pleasure, and enjoy ourselves in worldly things? That class of persons, of course, may be said to be far from the Kingdom of God.

Again, when filled with the prejudices of education, false ideas of religion, are men far from the kingdom of God. Who does not know, for example, how many false theories and doctrines of religion there are. Look at the Jews, how full they were of the prejudices of education. The Jews, in general, had not gone so far as this Scribe, by any means, inasmuch as he had come to see what the spirituality of the law really intended. Now, how many are there in this country, who think religion is made up of ordinances? As the Jews, they suppose religion to consist in certain ordinances--in submission to certain priests, prelates, baptisms, and purifications--mere ordinances. Who does not see how full the Catholic Church is of this? How much of this there is after all in those gross ideas of religion and those prejudices of education, which close the mind like a bolted door, against God. Thus it was with the Jews; they had so much to unlearn, as to place the mass of them in an attitude of hopeless resistance. As far as salvation was concerned, they were gone beyond the reach of those efforts which God could wisely make to save them. It frequently happens that persons listen to some curious notions, and are so blinded by, and intrenched in them, that what they have learned will cost them probably more pains than they will ever take to rid themselves of them. Hold out the gospel to them--they have immediately some prejudices of education which strongly militate against its reception. They raise, perhaps, election, Divine Sovereignty, dependence on the Holy Spirit, or something else, which they call "orthodoxy;" they must "wait God's time"--"if they are elected they are sure to be saved," and all such stuff. Now to unlearn all that men have been taught of this kind, is oftimes as hopeless, as for the Jews, or Roman Catholics, to unlearn all their prejudices and falsehoods. There is a sense, however, in which God is sovereign--in which, without the Holy Spirit, they cannot be converted; so is the doctrine of election true; but they have perverted the true sense. Oh! how difficult it is for them to get into the Kingdom of God! Far enough are they from the Kingdom of God.

Again, let us say that persons are far from the Kingdom of God, when their prejudices lead them not to listen to sermons on the subject. They have clearly closed their ears, and will not allow themselves to be instructed, and warned of their responsibility. They will not hear even their own children, wives, or parents; surely it may be said of such persons as these, and, it may be, perhaps some of you belong to this category, are not far from the Kingdom of God. When they are so strongly entrenched in their position it is easy enough to see that such persons are far from the Kingdom--that it would be a wonder, almost, if they are saved. Many persons are troubled about many things--they give themselves so much care about the things of the world, as really to have no time to attend to their souls. Some are engrossed with politics, some in business speculations--some stumble at the conduct of professors of religion--others wait to see if the young converts "turn out well." They say, "We'll see. Wait." Many have done this till their feet have fallen. What were they doing? "O! Lord," they will say, "I was waiting to see whether those were really converted who profess to be; when, all at once, the foundation gave way--I fell! Yes! I was carried to the grave, and my spirit went weeping and wailing down the sides of the pit!"

Again, when persons are without interest, or where their interest is of such a kind, that it is a struggle against religion, they may be said to be far from the Kingdom of God. But I come not to the second part of the subject.

II. WHEN IT MAY BE SAID A MAN IS NOT "FAR FROM THE KINGDOM OF GOD."

Many of you, perhaps, have been in this condition; some of you may even be so now. When the subject of religion has come to engage the attention of your mind, so far as to induce you to make up your mind to attend to it, and to do it now--when an individual has gone so far as to make this a present business--it may be said, in a very important sense, that he has taken an important step in his approach towards the Kingdom of God, although not an entrance into it. A step, it may be, infinitely important--as much so, perhaps, as his eternal salvation--is here taken; this will afterwards be seen.

Again, where a person has made up his mind to be honest with God, and with himself. This dishonesty on the part of men is a very great obstacle; they are unwilling to be honest--to ask God, honestly, "Lord, what wilt thou have me do." It is indeed a great point gained, where an individual says, I will now just look the subject in the face like an honest man. I could tell you many cases of individuals--just in this position--they have made up their minds to attend at once to the subject; some also, have said, "I will now be honest with God." I could tell you many cases, indeed, many men in the United States have taken exactly this course, and soon, subsequently, been fully received into the Kingdom of God. When they have once made up their minds to be honest with God, it may truly be said they are not far from the Kingdom of God. After all, the question is, not what I have persuaded myself to believe, but what God says. Let us have truth whatever way it is. When a man comes into such a state as this, how easily men find truth! When they come to God for instruction, casting aside all their prejudices--when their errors give way, and men find themselves no longer stubborn and confident in them--when they find they can no longer maintain the position they hold--it may be said, they are not far from the Kingdom of God. This was the case with the Scribe here referred to; but whether he ever entered the Kingdom or not, has not been recorded. It was clear, however, that he had broken through the prejudices common to his nation, and had come to understand the real spiritual nature of the Kingdom of God.

But let me say again. When persons find the excuses by which they have been accustomed to soothe their consciences, begin to fail, it may be said they are not far from the Kingdom of God. No sinner intends always to neglect the gospel; but he has, as he thinks, some valid excuse for present delay. When men find themselves stripped of their excuses--when they see and feel that they have not any excuse, and come so far as not to be disposed to make excuses; it may be said they are not far from the Kingdom of God. I recollect that such a period arrived, in my own experience, and I had fought my way through darkness, error, mysticism; I had made many excuses, and settled one truth after another, intellectually, and did not, for a long time, fail to make excuses for delay. But at length, one after another gave way, till, finally, I very distinctly came into this position. I really could not get up any excuse; and feel very unhappy at my inability to see any further hiding-place--I had no excuse that I was not ashamed to make. Now, if any of you are in this attitude--if you see your excuses are really good for nothing--if you are ashamed to make them, and resolve to make them no more--it may be truly said you are not far from the Kingdom of God.

Whether you will ever enter, will appear by and bye; but you are certainly now not far from the Kingdom of God. If you really see all your evasions go for nothing, it is because the truth has found you out, and the Spirit of God has enlightened you. He had enlightened this Scribe.

Again, when business causes us so entirely to engross the mind, and religion is set in such a light, as that the business cannot wholly engross the mind, and, in or out of business, you are pressed solely with the great question of Salvation. I recollect the time when I myself sat down to examine a point of law, and in spite of myself, I could not read the page half down before the subject of religion was so pressing upon me, that I could not get on--I could not possibly engross myself so wholly with my professional duties. I dismissed it again and again, but it came up as often as I dismissed it. When religion gets such a hold on the mind as this--that a man cannot engross himself with his business, and feels that his business is but a trifle compared with eternal life--when this appears to the mind, that the business lasts but a few days, and where am I? when the mind comes into such an attitude--when the Spirit of God presses the subject in this manner--you are not far from the Kingdom of God.

Again, when pleasure can no longer fully engross the mind--when pleasure seems no longer to be pleasure--when those things which have formerly so enchanted and fascinated the mind, lose their hold upon it--when the eternal realities present themselves to the mind--when the heart stands quivering under the lashes of conscience by day and by night, and the great truths of salvation are weighing upon the spirit--rely upon it that such an individual is not far from the Kingdom of God.

As I go over these points, inquire, each one of you of yourselves, "Is this, or was it ever my case?"

But, again, when conscience becomes so much awakened as that an individual can no longer comfortably go on in sin--cannot go on it without great pain and agony, finding by experience, that a transgressor's heart is continually agonizing within himself, filled with conviction and distress about sin--rest assured such a one is not far from the Kingdom of God.

Again, when spiritual darkness gives way, so that persons come to see their relations to God as a reality--when they come to understand the gospel and the way of salvation--when they see it developed distinctly, so that they can easily understand it, and see their need of a Saviour--in short, when the truths of religion come to be revealed to the mind, so that the mind really conceives them in their relations--such persons may be said to be not far from the Kingdom of God. This was the case with the Scribe, and has often been the case with persons in these days. Many of you, doubtless, remember the time in your history, when you saw with a clearness of vision you never had before--perhaps you are in this state now--when you saw your relations to these truths, the motives and necessities of the plan of Salvation, and its suitability to your wants--then the word is nigh unto thee, even in thy mouth; and if thou believest on Jesus Christ, thou shalt be saved. Who has dispelled the mists around you? The Holy Ghost has done it. You stand within one step--the single act of committing yourself in confidence to these truths, will bring you within the Kingdom of God.

Sometimes individuals are surrounded with special means--special efforts are made which take hold of the mind of an individual, a family, a congregation, or even a whole community, till large numbers may truly be said to be not far from the Kingdom of God.

But let me say again, especially when Christians have the spirit of prayer and pray for sinners--when Christians, in any family or congregation, receive the spirit of God in answer to prayer--when God is drawing very near to them through revivals--it may be said that all persons within the circle of such influences, are not far from the Kingdom of God. This will explain Christ's meaning, when he said, "Be ye sure of this--the Kingdom of God is come nigh unto you."

Again, when persons are "almost persuaded" to be Christians, they may be said to be not far from the Kingdom of God. We read of one in apostolic times, who said to Paul, "Almost thou persuadest me to be a Christian." He was all but ready to yield. Perhaps some of you are in this condition; you have been here many times, and are almost persuaded to yield: you are brought so near, as almost to enter the Kingdom of God. You can remember the time, many of you, if it be not now, or lately, you can well remember it--when the Spirit of God was working within you--when all your mind was in a state of quivering anxiety and intense agitation--when some death or other providence arrested your attention--you thought, and looked, and hesitated, almost making up your mind to submit. You came right upon the gate of this Kingdom; you could truly have said you were not far from the Kingdom of God.

Again, when the question comes to be balanced in the mind--Shall I now accept the Saviour? or shall I not? When the question is pressed for your acceptance--when you are told that now is the accepted time, and now is the day of salvation, and yet hesitate, looking at it--oh! how near you often are, perhaps within a hair's-breadth, so to speak, of deciding the question for life and for heaven! Oh, how near! Almost ready to commit yourself, you have seen and felt the necessity and suitability of the atonement of Christ--the blood ran through your veins--you could hear your own heart beat--your pulse was quickened--your very soul was on the tiptoe, so to speak, balancing the question; still you looked and hesitated; how near you were to the Kingdom of God.

This leads me to say, again, when persons are often placed in such circumstances, that the truths of the gospel spread before the mind--they are beginning to be pointed out clearly--an individual is often brought into such a position, that he must either say yes or no, and yes or no to the very question of life or death, of Christ or no Christ. It often comes right to this, that he not only sees his sins, the spirituality of God's law, the meaning of the gospel, its relations to him--he is crowded right up to this, and is only a hair's-breadth from the Kingdom of God. The Divine hand is beckoning him over the line, the Spirit strives, stretches out his hand and calls him--he fairly hops on the line. Oh, how near is such a one to the Kingdom of God! Why, methinks angels look on with wonder, as they see men sometimes standing upon the very line itself, fairly "slewing" over--all but in the Kingdom of God, and yet they don't give their hearts fully up! When we get to the solemn judgment I am expecting to learn that multitudes I have seen here during these many evenings, have been drawn into that attitude. Oh! where are you now? where are you now?

III. THE NEARER A MAN COMES TO THE KINGDOM OF GOD, THE MORE SOLEMN HIS RESPONSIBILITY--THE MORE AWFUL AND CRITICAL HIS CRISIS.

The man to whom the words of our text were spoken had already made some advance upon the condition of the people generally; the law was lying revealed to him in all its spirituality--it was perceived in his intellect--it was as near as possible to his heart, so to speak. Now, the more persons are enlightened, in the sense here meant, the nearer they are. Christ did not mean to say, however, that he was any the better, for being thus near, if after all he never entered--he was not "almost a Christian" in the sense of "almost [as good as] a Christian." He saw what God's law in its spirituality required; and for it to take possession of his heart, would be the "Kingdom of God" within him. The more a person is enlightened, the greater his responsibility; this man, therefore, was all the worse, instead of better, for his nearness if he did not ultimately accept it. So it is with every sinner; the nearer they come, if they fail to enter it, the greater the wickedness; the better you understand the truth, if you refuse to yield to it, the worse you are, and the more dreadful will be your final account. Of course the nearer persons come to the Kingdom of God, if they decide against it, the guilt of the wrong decision, under such circumstances, is not only greatly increased, but the consequences of it, at such a time, is vastly more likely to be fatal, than under any other circumstances. When persons are in darkness--engrossed with worldly things, they do not reject the truth in any such sense, or commit such a high crime; in short, they do not take such ground as to shut them up in their own impenitence, as they do when they see the truth clearly, and understand what they are doing, and then deliberately decide for the wrong. How fatal is their decision! See how deliberately they reject it!

Look at the case of Agrippa. He was "almost a Christian." Ah! almost! But was that all?--was that all? "I would to God," says Paul, "that thou wert not only almost, but altogether such as I am, except these bonds." Felix--when Paul reasoned of righteousness, temperance, and judgment to come--Felix trembled, but said, "Go thy way for this time, and when I have more convenient season I will send for thee." There is much of this in the present day. How many of you do this? But, mark, when was the "convenient season?" Oh, sinner! inquire in hell, Is Felix there? Where's Agrippa? Is Agrippa here? And did these men hear the Apostle preach? "Yes." Did they hear him plead for the Kingdom of God, and was one "almost persuaded" and did the other tremble? But where are they now? Almost up to the Kingdom of God in time; but now as far from it as hell is from heaven.

It is no doubt a general truth, and from conversations with multitudes of men, in various parts of the world, I have been inclined to think it is a universal truth--that nearly all men, who listen at all to the gospel, are, at some time of their lives, really near to the Kingdom of God. Religion has come home to them at some time or other. I never found an individual who, when closely pressed on these subjects, did not acknowledge that he had, at some period of his history, been crowded quite close up to the Kingdom of God. It is remarkable to see how some providence--some striking circumstances in which they have been placed--some storm at sea; some danger on land; sickness, death--look back into your history, and you will discover that the question has, at some time, pressed you, and you have been balancing it in your minds, and you were very near to a proper decision.

But I remark again. When men are in this condition, Satan is remarkably watchful. The Bible represents him as being ever ready to take the word away as soon as it is sown in the heart. See Satan's subtlety in putting by the crisis, sliding the individual past, and keeping him in a state of carelessness. Sometimes after an impressive service, when on the very eve of deciding aright, he suggests, "Better wait till you get home," or some thought is suggested to your attention--some little squabble, or something comes into the mind and you turn away and look in another direction.

Now let me ask you, dying sinner, have you not, at sometime or other, been thus made the dupe of Satan, when none knew the workings of your mind but God and yourself? Perhaps it was in the dreary watches of the night when, unable to sleep, God made you wake up to a sense of your position; and, such was your agitation, that perspiration bathed your forehead, from the anxiety of your mind. Sin stared you in the face--God's claims so pressed you that your nervous system quivered. Ah! how near you were! One single act-the act of committing your soul to Christ, would have put you within the Kingdom of God. But where are you now?

This leads me to say when persons are brought close along upon the verge of the Kingdom of God--of the peace and joy of believing in Christ--so close that they can look over--that there is nothing but a single step between them and laying hold on eternal life--how very near they are to the Kingdom of God! If you could take a map of your life, some of you would see that, at some period of it the Spirit had directed your crooked way along till--there! see your place on the map! You are on the very margin of the stream! Its waters are flowing at your very feet. One step is all that is between you and eternal life, which is holding out all its charms; but, alas! where are you now? Oh! where are you now? As you have gone back to be engrossed with business, cares, and pleasures--oh! what a lengthened way there now is between that point and your present position--what a way you are from these fair fields on whose borders, with your "almost persuasion" you then stood. You have not yet taken your reckoning to discover your position. It was once said of you, "that man is not far from the Kingdom of God."

Now, perhaps, long tracks of error and wrong-doing have come between you. You have gone on in disobedience, and scepticism, and sin,--oh! sinner, hark! Do you hear that roar? What is that? "What is it?" Do you not know that you are nearing that tremendous precipice?--that you are reeling onwards to that mighty whirlpool? Hark! Rise up and flee; for death and hell are there! But, oh! your ears are deaf, your hearts are dull, and your eyes are dim!

Once more; God is leaving men entirely without excuse. Is it not true that if to-night the summons should be given--the great bell should be tolled--if to-night you were called to judgment you would be without excuse? There, who is that gone? Where is that man, and that woman? "Where are they?" They are gone to render account to the great God whom they have rejected. And is there any injustice--anything at all unreasonable in all this? No, indeed.

But, to-night, it is with those who have not wandered so far away that I am principally concerned--those who have been so near, and wandered on very far away I have less hope of--the momentous crisis is past. I will not say there is no hope for you; but this I say, it is with those who have not wholly passed that crisis that I have now to deal. The opposite party are very seldom, perhaps, aware of the thing which they have done. Perhaps his decision turned upon some mere trifle, as other great things often do; Esau sold his birthright for a mess of pottage; Adam and Eve fell into sin, dragging after them the whole of the race, through the merest trifle; and it often happens that persons break away from God, and run into sin for a very small matter.

Suppose Satan should tempt a man who is just on the borders of the Kingdom of God, to commit an enormous iniquity? Oh! No. Satan is wise enough not to do any such thing. He plies the man with something he considers a trifle--something he thinks he can do without doing himself or anybody else much harm--he tempts him to defer his decision till he reaches his home, or something of that kind, and it is this awful procrastination through which Satan prevails, and by which the deluded heart is separated and led away.

But, I say again, suppose it may truly be said that some of you who have not entered the Kingdom of God are well aware that some of these Sabbath evenings during which special services have been held, you have been brought into the state described, as not far from the Kingdom of God, if you never have before. A man once came to one of these Sabbath evening services who had previously been sceptical with regard to the necessity of his immediately attending to the salvation of his soul; he went up into the British School-room to the address to the Inquirers which is given after service; he confessed to a friend present, that he was then and there perfectly convinced of the necessity of at once giving up his sins; but, he said, he had a certain business transaction to take in hand the next week which he must do first; or else he could not do it at all. I was told of this before he left the room, and made for him through the crowd; but he slipped out before I got to him; I have never seen him since!

How is it with you, dying sinner, to-night? This is my last Sabbath with you. I may never meet you again till the solemn judgment when many of you may perhaps rise up and say, "Oh! Mr. Finney, under your ministry, at the Tabernacle, I was not far from the Kingdom of God; but I decided wrong!" Oh! did you decide wrong? How an angel might weep to hear you say so! "Ah!" you will say, "I wandered and wandered, and never came so near again; and now I have lost my soul!"

Oh! sinner, how shall it be with you to-night? Shall it be said again of any of you that you were not far from the Kingdom of God and yet you would not come into it?

Sinner, how is it? Oh! how is it? Will you decide to-night one way or the other? How is it? Oh! how will you decide to-night? How? How? HOW? If there is rejoicing in the presence of the Almighty over one sinner that repenteth, what quivering must there be over your present indecision! Oh! if those ministering angels who are waiting to carry the results of your decision to the Courts above, were permitted to break their silence, how they would cry out. Oh sinner, sinner, sinner--oh! decide aright, and have eternal life!

But oh! as they float about amongst you, with their invisible wings of love, to see how you will decide--watching you in your adjournment to the British School Room--beholding there the quivering of your mind as it trembles like the magnetic needle--and you wait--yes, you wait till you get home; but if the angels were permitted to give utterance they would cry aloud, "Oh! you are lost, you are lost! and the echo would fly to heaven! Oh, sinner, decide to-night--decide aright, and let it be told in the Courts above, that a wave of holy joy may sweep throughout those blissful regions!

It was reported of a man in this country, a person of great wealth, who devoted his time and talents to the cause of benevolence, and who was residing for a time in a place where there was a revival of religion, and nearly the whole of which was his property, that one evening the minister preached on the rejoicing there is in heaven over one sinner that repenteth, when this gentleman rose at the conclusion of the sermon, and said that he thought the time was come for him to decide. "Who," he asked, "dare now commit himself to God?" He then recapitulated very briefly the points of the discourse, and seemed to be lost in thought. "Who will do it?" said he, "shall I? Shall I? I will!" he exclaimed, "and let Gabriel tell it in heaven! I will, and let Gabriel tell it in heaven!" He then sat down; it was like a wave of light gleaming over the people. Since then everybody has known his position with regard to religion.

Dying sinner!--dare you now say, "I will, this night, accept Christ, and let it be written in heaven, and I will abide by it for ever?"

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QUENCHING THE SPIRIT

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A Sermon

delivered on Friday evening, July 14, 1850

by the REV. C. G. FINNEY

(of the Collegiate Institute, America)

at the Tabernacle, Moorfields, London.

This lecture was typed in by Joon H. Lee.
Reformatted by Katie Stewart

"And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." --Ephesians iv. 30

The Holy Spirit is the author of spiritual life itself - of all its heat and warmth in man - of all those states of mind that result from his influences. He is the author of all spiritual joy and peace in the soul; that is, his influences are exerted in creating that life and heat which belong to spiritual religion. He also employs himself in producing that joy and peace of mind which are peculiar to Christians. To "quench" him is to extinguish his light and heat - that peculiar light which he brings to the mind, and the heat which naturally results from it. The language is here figurative, of course; he is said to be like a refiner's fire; to "quench" him, therefore, would be to put out that fire.

To "grieve" him is to destroy that spiritual peace of mind of which he is the author, in the human soul. When this is destroyed by anything we do, the Spirit of God is spoken of as being himself grieved - his agency is resisted and he is represented as being, therefore, grieved. There is a sense, undoubtedly, in which the Spirit of God himself is grieved: he is a moral agent. He can and does feel. There is a sense in which he is himself grieved. I have, however, another object mainly in view now. In speaking to the words of my text, I shall consider -

The injunction not to quench the Spirit clearly implies that it may be done, and that there is a probability of its being done; if it were an act impossible or improbable, we should not find such an injunction in Holy Writ. It implies not only a danger of its being done, but also that it is wicked to do so.

The Holy Spirit is represented in the Bible as being a moral agent. Feelings peculiar to a moral agent are ascribed to him. He is represented, too, as being infinitely interested in giving himself up to the great work of saving us from sin and death. Again: he is infinitely holy, and therefore opposed to iniquity in every form or degree. His influences are represented as teaching and enlightening, but not by a physical, irresistible agency, in the sense that he over-rules the freedom of the human mind; he enlightens, warns, and sanctifies through the truth; he operates by the presentation of such considerations as will most prevail with a moral agent. This must be the way in which he operates, for holiness to be the result of his operations. Holiness in substance, therefore, cannot be created by any creative power. Holiness is love; his influence, therefore, must be truth, and prevails not by setting aside liberty, but by teaching how to use it aright, and by presenting such considerations as will induce men to do so. This is done, not by a physical, but a persuasive and enlightening agency.

The Spirit of God is grieved and quenched in all cases where the mind is unwilling to see the truth on any subject. Oftentimes individuals are unwilling to be convinced on certain points, and will not come up to the light. They avoid coming under the pressure of the truth on certain given points, and wherever this is done the Spirit of God is resisted, quenched, and grieved.

Again: the Spirit of God is grieved wherever the mind is so satisfied as to admit the truth, and yet unbelief prevails. There are multitudes of persons who confound conviction of the truth with faith, and do not know any better than to suppose that when convinced of the truth they have faith. Now there is not a greater error in existence. Being convinced of the truth of a statement is infinitely far from faith, which is the minds voluntary act in view of what the Spirit of God convinces us of.

Unbelief is the rejection of what the Spirit presents to our minds, refusing to commit ourselves to it, take it home, and obey it. Now faith is that committal of the mind to the truth, when received, which God urges; it is this committal of the mind, in fact, that God does urge, in distinction from that which convicted sinners name. Convicted sinners are convinced of God's claims and character - of the necessity and sufficiency of the atonement of Christ, and many other things; yet he withholds because he is unwilling to yield up his sin, and to become a Christian implies the doing of this. But he will not do it, hence he will not receive Christ, take home the truth to his own mind, repose his all in and upon it. Where the truth is thus presented and yet resisted, there is unbelief, and wherever that prevails there the Spirit of God is grieved, resisted, and quenched.

The Spirit is grieved, resisted, and quenched by all evasions of the truth on questions of reform involving self-denial. There are a great many truths, the reception of which calls for great denial - a breaking off of certain things in which we have been in the habit of indulging ourselves. Suppose now a slaveholder, when the question of the moral character of his class comes up, and suppose that although he is wholly unacquainted with the arguments of his opponents and will not so much as read or even talk or listen to anyone upon the subject suppose also that when he does eventually read or hear a discussion of the question, still, after all, he will not yield to the truth which is presented - he resists the Spirit.

It is remarkable to see to what an extent this has been manifested in the United States. Then there is the trade in ardent spirits. Traders in these things deal with the question just as the slaveholders do - they selfishly maintain their position and will not give up the traffic. Well now, on any question of reform calling for self-denial, wherever the mind resists, is not candid in receiving and obeying the truth, the Spirit of God is quenched. There are a great many customs prevalent in society which the gospel utterly condemns and whenever these questions come up, and the mind will not receive the truth and make the necessary sacrifices, who does not see that this is quenching and grieving the Spirit who is trying to lead them away from all such practices?

Again: indulging in resentful or otherwise hostile feelings towards anyone is sure to quench and grieve the Spirit, especially wherein such feelings are persevered. Many have known what it was to indulge in such feelings 'till at length, they have ceased to commune with their God.

Again: to indulge in a censorious spirit - finding fault, and putting a bad construction on everything, is another mode of transgressing the law laid down in our text. Sometimes you will see an individual who puts a bad construction on things which admit of a good construction, making out that certain individuals have wrong motives, bad dispositions; they do this where the motives may be good for what they know. Now all such conduct as this no doubt grieves and quenches the Spirit of God.

But I remark again: any unnecessary, unbenevolent unbrotherly publication of the real failings of individuals is another way in which this sin may be committed. Persons may commit this crime by telling the truth unnecessarily, and thus finally injuring the person. You have no right to speak even of the faults of others unnecessarily; nor will you do so if you are as careful of his, as you wish him to be of yours - " Love your neighbours as yourselves." If this were the case, how careful would you be of your neighbours. Wherever this is not the case - wherever the tale-bearer is listened to - wherever you treat your brother or neighbour in a manner different from that in which you desire to be treated yourself - there, undoubtedly, the Spirit of God is grieved. Never do or withhold that which you would not like done to or withheld from yourself.

Again: This sin is committed where persons make self-justifying, God-condemning excuses for their sins. Thus some grope on in darkness, error, and distress of mind from year to year, because, instead of taking the blame of sin to themselves, they make excuses which virtually throw it upon God. This is grieving the Spirit. Every selfish person -everyone who is set upon the promotion of his own interests instead of the promotion of God's glory grieves the Spirit of God. Such an act is a virtual apostasy from God. They have professedly committed themselves to God, and have no right to do anything but for him. A man can never enjoy communion with God while in pursuit of any selfish ends -while he seeks things merely for his own pleasure, and not for God. If you do this you virtually take back your consecration to God, and devote yourself to your own interests. It matters not at all in what manner you may excuse yourselves for so doing; you have no excuse; and especially is this the case where light has been poured upon the subject. Now, who can suppose that in those days, such a man as John Newton could, even for a time, continue in the slave-trade without some compunctions of conscience? But suppose he should have no recourse to the Bible, and ask, "Were there not slaves in the days of the New Testament?" Why did not Christ denounce it? Slavery was known to the Apostles, Why did not they denounce it, if it were so wicked?

This is easily enough answered. But suppose men justify the slave-trade in this way? And in the Southern States of America this very common. They forget that Christ had a previous question to settle before he could make any direct attack on the several sorts of sin. When Christ came into the world, instead of his mission being acknowledged, he had to debate every inch of ground. His divinity and divine mission demanded primary attention; it was necessary that the world should first recognize his authority to lay down regulations, and prohibit practices. It would have been utterly out of place for him to have attempted to set right social questions before he had established his authority to interfere with such matters. Again: it is said the Apostles did not denounce slavery. They too had a great question which demanded their first attention. They had to establish the fact of Christ's resurrection, divinity, and messiahship, as well as the divine authority of their own commission. This being done, they would naturally commend to the world the Scriptures of truth, and let them tell what things are right and what is wrong. Now, who does not see that it is a selfish evasion for a slaveholder to talk thus? It would have been absurd for him to have denounced any particular sins without establishing his authority to denounce sin at all.

Suppose a man in this country should attempt thus to justify slavery; you would not go with him. When light is poured upon this question, it becomes a heinous offense, and no man can pursue it without forfeiting his right to be called or treated as a Christian. I can recollect the time when we all thought the use of ardent spirits was necessary - we all thought no one could do without them; but by and by, the question was taken up. Many resisted. It was the rising or falling of many in Israel. Many rose up in resistance, and sin quenched the Holy Ghost - and where are they? A desolation has come over some of their churches through taking wrong grounds on this question.

But let me say again: if any person allows himself to pursue any branch of business which is a great evil to society, he is guilty of the sin here spoken of. Suppose he prides himself on his intention to make a good use of his money; suppose a pirate were to plead that he was going to give his money to the Bible Society, would that mitigate his crime? No indeed. There was a rich man in my country, who professed to be converted, made up his mind as he said at the time, to give up all that he had to the Lord. I saw nothing of him for a time, but after some years he called at our house, and we had some conversation. I found he had left his former place of residence, and was removing to another part of the country. I asked him where he was going to, and he replied that he "was going West, in fact, he was going to St. Louis. He had failed in business." "Failed in business?" I exclaimed, "How is that?" It turned out that he had been speculating in the provision line in order, as he said, to get money to send out evangelists. In order to do this, he bought up all the provisions along a certain road, put a high price upon them, and thus raised money from the poor along this great thoroughfare. He had, according to his notions, been speculating for God. I asked him what business he had doing such a thing as that; and informed him that I was not the least surprised that he had failed. Did God want him to punish the poor in order that he might spread the gospel? No, indeed.

Again, there is the liquor trade. There are may persons who will resist light on this subject, and talk just as men who are determined not to forsake a business which they know is an abomination to the world and a curse to society. Yes! If all the tears could be collected together which this business has caused to be shed, they would make enough, perhaps, for them to swim in. It has broken hearts, ruined families, dethroned reason, desolated firesides - everything is laid waste. All this, and more than this, has resulted from the sale of these deadly drinks. some say it is necessary. For the sake of argument I will admit this, in certain instances; but mark, is it not a fact assumed and believed that it will be abused? - that vastly more will be abused than is really needed? - and is not the traffic, therefore, undesirable at all? Suppose no more were used than the comparatively small quantity which is actually necessary - suppose it were not abused, and that there was no probability that it would be abused, how many liquor dealers, think you, would there be in London? How many of them would think of living by the business if they presumed no more than is necessary would be used? Now it is the assumption that it will be abused that renders it so desirable an object of traffic. Every man engaged in it presumes this, or he would not do so. Who, then, can pursue such a trade as this, and enjoy communion with the Holy Ghost at the same time?

Time was when good men used it because they thought they needed it; but now the frightful extent of its awful ruin has been shown. Drinking, and slavery, and everything of the kind might go on, without its wickedness being dreamt of; but when light is poured upon the subject, and men still refuse to see, it is utterly inexcusable.

It is a remarkable fact, that those who have resisted this reformation - ministers who have refused to yield after they have been shown the sinfulness of their position - it is astonishing to see how they have withered; this has been particularly manifest in my country amongst those who have continued to truckle to the slave power, after seeing the sinfulness of the traffic. The frown of God has been upon them as manifestly as it could be; they have quenched the Spirit. It would be impossible to calculate the good which has been effected where holy men of God in the ministry have taken the lead in these reforms.

There are multitudes of things in business - modes of doing business - by which the Spirit of God is grieved for instance, when the error is seen, and yet the will is allowed to struggle with the Spirit of God. Many men are uneasy and restless from resistance to the Spirit of God in such matters; there is some want of candour, and consequently there is a fetter upon their spirit - there is a strife, an agonizing in their soul - they know there is something wrong - they have not the joy and peace belonging to a Christian; - the fact is, they are engaged in a struggle with their Maker - quenching and grieving his Spirit in the presentation of the truth on some question which has come before them. Liquor dealers, and all who use those drinks, are in danger of falling into this state.

I would not apply my remarks so generally in this country as in America, because public opinion is not so far advanced here as it is there; I would not, therefore, assert that none of you who use these drinks enjoy communion with God. Even Newton, Whitfield, and the Countess of Huntingdon were slaveholders; but were they now alive would they be slaveholders? No, indeed! God is on the way to reform mankind on these points; that state of the world is coming right square up to them. God is turning the attention both of the church and the world to these great evils. Light is blazing forth on every hand and now will anyone pretend to say that Whitfield, or Lady Huntingdon, would be slaveholders if they were alive now?

Now, who does not see that it is the duty of every Christian in the world to take up whatever self-denial these reforms may involve? I have known multitudes of men who have turned their liquors into the street; and who, when urged to dispose of it for chemical purposes, have replied - "No, we will touch not, taste not, handle not the unclean thing."

When the evils resulting are so great, and there is no mode of counteracting them but by taking off their hands - let me say that all jealousy, envyings, and party feeling, are so many ways of quenching and grieving the Spirit of God. I have seen the piety of churches decline rapidly and fearfully from this cause in great cities, and yet they could not make it out; whereas if you question them individually, you will find numbers of them in such an attitude towards one another, that the Holy Spirit, who loves them both, must, in some measure, withdraw his influence.

Who, in this age of the world, thinks to preach against gluttony? Yet it is one of the commonest forms of sin. An individual once confessed to me that he had for years been unable to attend properly to his business in consequence of indulging in too hearty a dinner; but that during the whole of that time he had never once heard gluttony preached against, or condemned from the pulpit as sinful. Now I suppose it may perhaps be different in this country; but I think that a great deal needs everywhere to be done, whatever may already have been said, even to Christian people, in the subject of excessive eating.

The same may be said of drinking and other evil indulgences, such as the use of tobacco in its various forms. How few like to look at this in the proper light. They surely cannot plead that they smoke, snuff, or chew to the glory of God. In some few diseases, somewhere about one in five thousand, tobacco may be used with benefit. If professors of religion allow themselves in such self-indulgent habits, how can they expect to enjoy communion with God? Is it not unreasonable to persons to use such articles, wasting God's money for them, and rendering themselves even odious? I was astonished the other day to fall in with a minister, whose hands, and the entrances to whose pockets, were considerably besmeared with snuff. He talked of religion as if he never thought of this; but most men know that all such habits are contrary to the duty of the Christian. I have known some who when told that such were wrong, would get up and leave the house - they were unwilling to be shown the real nature and tendency of these things, but if they are unwilling at least to ascertain by honest investigation, whether such things are right or wrong, they must assuredly quench the Spirit. There is no way in which we can keep a clear medium open between our hearts and God without weighing all our habits in the balances of the Bible. If we would have the fruits of the Spirit, love, joy, peace, and so on, we must ever be wide awake to listen to reproof, and honestly apply every principle of the gospel to all our life, and to everything we do.

I used tobacco once myself, even for sometime after I was converted. A brother conversed with me on the subject. I had supposed it beneficial to me for certain reason. "Brother," he said to me, "do you think now that it is right?" I reflected for a moment. He made a suggestion or two on the subject. At length, I put my hand into my pocket, and got out my box, which I had just filled. "There," said I, "take that." I saw him some years after, but I had not resumed the use of it, and have never felt inclined to do so since. I do not speak boastingly, but I have become quite afraid of doing anything which would tend to quench the Spirit. I have always tried to do this; if aught gets between my soul and God, I have been in the habit of saying, "O Lord, tell me what is the matter! What am I doing? What stands in the way?" We should act in such a way as if Jesus saw and was with us, just as he saw and was with the disciples. Let that be the rule. Let no man do or say anything of what Jesus might say. "I am sorry to see you doing or omitting to do so and so - engaged in such and such a business." Let your proceedings be of such a nature that you can say, "O Lord, art thou sorry to see me do this? Does it grieve thee? Does thine heart approve of my doing it?"

Now, do you for one moment suppose that a slaveholder, for instance, could do this, and go away supposing that God would have him continue his atrocious traffic? And do you believe that men engaged in business of other kinds, which are injurious to society - the liquor trade, for instance - can go and say, "Lord, is this for thy glory? Wilt thou approve, and add thy blessing?" Can they say, "Help me, O Lord, to sell as much liquor today as I can - to throw out as much alcohol in all the forms in which I can get people to buy it?" Can they pray so? No man has any right to engage in any business on which he cannot ask the blessing of God. Who would think, in these days, of going to pray in that way? Who would think of going to pray that multitudes of evils which now exist may be put away, while they themselves are among the very persons who do these things.

Now, brethren and sisters, you who are, so many of you, strangers to me, that I do not know if there be anyone in this house who is actually guilty of this, but if there be, I wish to warn such a one in love. I ask you, are you doing these things with the idea that you are honouring God? Can you say when you go to your liquor shops, "O God, bless me in this business, help me to do a deal of business, and thereby glorify thee?"

But let me say again: Refusing to receive a brother who calls for self-denial is grieving and quenching the Holy Ghost, refusing to sympathize with Christ in his self-denying exertions to do good to the world. He has led the way by showing what he is willing to do to save mankind. Now those who hold back, unwilling to unite with him upon the same principles on which he acted, resist and grieve the Spirit.

Not long since an individual was talking to his pastor about the propriety of setting an example to his flock by abstaining himself if only for the sake of others. But he said, "Their abuse of it was no reason for his abstinence. They abused many other things as well as that." Now, was this the principle on which Paul acted? No indeed, he was ready to give up meat "as long as the world lasted." On the same principle Christ might have said he did not see why he should suffer because mankind had abused the government of the Almighty in making a bad use of their moral agency. Christ acted upon the principle of saving those who had no excuse for their sins - not the unfortunate, but the wicked. Thus it is that missionaries and other Christians deny themselves so that when the good to them is less than the evil to others, they instantly come out and forego their own good because it is so much less than the evil which might result to others. But when we take such astounding ground as in the case of the said minister, what can we expect but darkness of mind and fruitlessness of life? In order to have the Spirit of God, we must yield to him, and if we do not do this - if we do not go from one degree of self-denial to another - we resist the Spirit who is trying to lead us up to a higher ground than we have hitherto occupied. The church has never been on a ground so high as to give herself entirely up to reform the world; but he is pressing her up and up. Her business, therefore, is to prepare herself to go the whole length of reforming herself, and those around her, and prepare for any degree of self-denial that may be required in order to accomplish this. But if anyone shall insist upon not giving up this and that, although he knows that the good to be obtained, and the evil to be shunned will far outweigh all that can be gained from indulgence - what would become of the church and the world should they imitate him?

Suppose, for instance, we admit that alcoholic drinks are, in some cases, useful? Who believes that the use of them is so great a good as the evil of their abuse? The same cannot be said of meat and drink seeing that they are necessaries of life, and cannot be done without. Things indispensable to life cannot be done without - we are not called upon, therefore, under any circumstances, to give them up. But there are drinks and other things which are working a great injury to society, and which it has been demonstrated again and again, may safely be dispensed with - all will admit that the injury which results to mankind bears no comparison to the doubtful benefit which is said to be derived by us individually - it is clear, therefore, that we ought to give them up. What was the principle on which Christ acted? Why, he said, because of my relation and character, it is better that there should be this suffering on my part, than that the human family should suffer eternal death!

If the suffering he endured had been greater than that which he prevented, the course he adopted would have been neither wise nor benevolent. He gained for the universe an unspeakable benefit, and prevented an inconceivable injury. His rule should be our guide. Self-denial does us good. Shall we offer the Lord only that which costs us nothing? Shall we say that while a thing is a good to us we cannot give it up? Why not? If your so doing will avoid a greater evil, and procure a greater good, you are bound to give it up, if you are bound to be benevolent at all. If you will not sacrifice a small good to yourself for the sake of a great good to others, what kind of a Christian must you be? You go in direct opposition to the Spirit of Christ and of the Apostles. Now if a man speculates about his indulgences - if he "does not see why he should give up" this or that, and the other thing - who can expect him to have a face so clear as to look up to God and say, "Thou knowest, O Lord, that I would rather die than scatter evils thus around me by anything I should do!" The fact is, beloved, there is a world to be said on this subject. Now who does not see that shuffling and conniving like this is grieving the Spirit?

Some of you are aware of the great and powerful revivals which swept through America, and that when the slavery question came up, the ministers of the North and South were united in one great ecclesiastical connection; they cried out in many quarters, that we should not disturb this connection. The North poured down the truth upon the South, and even the Northern ministers sometimes would not allow notices of anti-slavery meetings to be announced from their pulpits - not even anti-slavery prayer-meetings - but treated the matter just as many ministers in this country do the temperance question. Neither would they speak out and denounce the sin of slavery. The result was, the blight of the Almighty came upon the churches, revivals disappeared, the churches were grieved, the Spirit was grieved! The very same course was pursued over there with regard to temperance; and here let me say, if I am not mistaken, you have got some solemn lessons to learn on this subject in England. I would that all the ministers of England were here tonight! But some of them will not hear us on the subject; they are unwilling to broach it, or to name it broached by the churches! What will become of them and their churches? We shall see! If their churches must be shut to these subjects - if this question is to be resisted - mark me! if you do not experience a similar suffering to that which afflicted the American churches. There are many doleful tales to tell on that subject. But these things must be put away; the chains of the slaves must be snapped asunder; intemperance must be swept away; God will have it so. The cars are coming! The train approaches! Off the track! Off the track!

Let no man trifle with God on these subjects. These great evils must be rolled off from the face of society. The poor must no longer be countenanced in running to the tippling houses; they must be reasoned with, and retreated. Consider! You do not need it. You are better without it. Do not go!

I wish I had time to tell you some affecting instances of Christians going to the ditch, taking the drunken men out, treating them kindly, - giving the whole force of the influence and example against these drinks. How many tears have thus been wiped away! How many hearths have thus been surrounded with joyous smiles where desolation once prevailed? There is much to be done; do not resist these movements. Do not stand in the way lest you grieve the Spirit of God. I would not, however, deal in indiscriminate condemnation. Time was when there was as much darkness in America on this subject as there is here. I would say to all, "Be willing to practice what you know, and remain open to further conviction." Go for the whole. Say, "I will wash my hands in innocency, then will I compass thine altars, O Lord." I had much more to say on this head, did time permit; but I must now just notice some of the consequences.

III. The fearful consequences of doing this.

First, Great blindness of mind. You are probably aware that such has been the blindness of some men, that they have undertaken from the Bible to prove that slavery is a Divine institution, so benighted have they become! You do not need, in England, to be told that this is gross darkness; and it began in their shutting their eyes to the truth, which begat a coldness of mind and hardness of heart; their whole being was brought under dominion of their lusts; they were chained and bound fast in the fetters of their sin; they are waxing worse and worse - becoming more and more confirmed in sins which I have not time to particularize.

You can all, from the rapid outline I have presented, that instead of at once getting a universal reformation - all classes denying themselves, setting an example, and the church taking the lead, what are they doing? They are falling back - shrinking from their work. There is great wreck of ministerial character, oftentimes, where there is not a thorough walk right up to the work. There cannot be much prevailing prayer where there is so much quenching the Spirit, so few of the fruits of the Spirit, these self-indulgent habits and God- dishonouring practices.

You can see from the remarks I have made that many of you are tempting God by praying for the Spirit while, at the same time, you are quenching. There is great danger of the Spirit leaving you. Some years back a minister about forty years of age came to me after service and said, "Brother Finney, I am in a terrible state of mind. I must abandon the ministry. When at the Theological Seminary, I took the wrong side in a discussion; but having committed myself, I here defended my position contrary to my convictions. I then soon lost the spirit of prayer, and was almost afraid to enter the ministry. The curse of God has been on me ever since. I have been many years in the ministry, yet I do not know that I have been instrumental in the conversion of a single soul. What shall I do? My fruitless vine is dry and withered!"

He told me many more things of a similar character; but the case was not new to me. I have seen instances of individuals having taken the wrong side, and of God holding them up as a warning to others, lest they fall under the same condemnation.

And now, let me ask you, Are you prepared to go the full length of doing what you think Christ, should you meet him, would ask you to do? If you are not prepared to do this, you are resisting the Spirit - you are quenching the Holy Ghost. Are you holding back? What are you doing? Will you live at this "poor, dying rate," or be filled with the Spirit? If so, do not quench the Spirit; resist and grieve him no longer; but give up all your life, heart, and soul, relying upon him; the fruits of the Spirit will abound in you, and if you do this, those around you will take knowledge of you, if indeed you exhibit the fruits of the Spirit of Christ.

"Whosoever shall keep the whole law and yet offend in one point, he is guilty of all." -- James ii.10.

The New Testament is the spirit of the Old revealed. From the state of mankind, and, therefore, from the necessity of the case, God began to deal with men, in his first revelation to them, respecting their outward demeanour, and gradually gave them a more spiritual revelation as they were able to bear it. For example, the New Testament reveals the spiritual meaning of both the moral and ceremonial law, it opens up the full meaning of the types and shadows which were designed, under the old Testament dispensation to teach great truths in relation to religion, but their meaning, and real intention, were lost sight of by a great portion of the Jewish nation, who came to regard them simply in the letter; the New Testament was therefore designed to reveal the deep spirit and meaning of them. When Christ came the veil was put away; we no longer have the letter but the spirit. Jesus and his apostles made it their business to expound the meaning of the Old Testament Scriptures. Christ often expounded the law to show what was the true spirit and meaning of it, resolving it all into two great branches -- "thou shalt love the Lord thy God with all thy soul, and with all thy strength, and thy neighbour as thyself." Duties to God and duties to man. Christ thus taught us that the motive, the state of the heart, the intention with which every thing is done constitutes it either sin or holiness. You will find that the New Testament writers, and Christ himself especially, when speaking of the outward conduct of man traces it right back to the heart; and they taught that if any action proceeded from love to God and our neighbour, it was right and good; but if not it was wicked, whatever the outward form of it might be. Now, I say, Christ first and his apostles, and all the inspired teachers of Christianity afterwards made it a prime object of their teaching to show what was the real spirit of the law at all times: they taught that love was the fulfilling of the law; that all law -- meaning the law of the Old Testament, was fulfilled in one word --love; and, therefore, whatever action was not from love was sin. It is of very great importance that we should keep our eyes on this fact, for we cannot properly understand either the Old or the New Testament, unless we understand the method of God's dealings with men, that he adapted his instructions to their necessities, training them from infancy to manhood, gradually developing his instructions as they were able to receive them. In the Old Testament he gave men all the instruction in a particular form which was necessary for them at the time; and then in the New the veil was taken away from the Old. Those who were pious under the Old Testament dispensation, were justified by faith, and saved even as those under the New, but the best of them knew but comparatively little of spiritual religion. Jesus Christ himself said of John the Baptist, that he was greater than all those who had come before him, but he also said, that the least in the kingdom of God was greater than he. That is to say, the least under the New Testament dispensation was greater than the greatest under the Old.

In speaking from the words that I have read, I propose to pursue the following order:--

I. What is not intended by the assertion in the text.

Observed, the affirmation is this -- "Whosoever shall keep the whole law and yet offend in one point, he is guilty of all." Now I remark, first, that he did not intend to say that any man might obey the spirit of one precept and at the same time disobey the spirit of another precept: to interpret it thus would be to make the text speak directly the opposite of what it does say. The text does not say that you can truly keep all the precepts but one, for this is the very thing which the Apostle takes pains to deny; if we understand him to mean that, then we understand him to assert a palpable contradiction. He says, if a man offends in one point he is guilty of breaking the whole law--then of course he meant to deny that a man can keep the law in some particulars and break it in others at the same time..

II. What then is intended!

Why he plainly means this--and it is perfect accordance with the spirit of the whole of the New Testament -- that if the letter of every precept but one, is obeyed, while the spirit of that one is knowingly violated, the whole law is broken -- if in any one particular he knowingly, sins he violates the whole law. I will explain the reason for this by and by -- I am now explaining the meaning. I say, then, that the violation of one law is the violation of all law. That is when the spirit of a precept is violated, there can be no real true obedience of any other precept.

III. We have next to inquire whether this doctrine is sanctioned by human intelligence as well as revelation.

Observe, this doctrine was but very little understood under the Old Testament dispensation, for reasons that I have already mentioned. They were taken up with the letter of the law, and, therefore, were not disposed to trace back their actions to the heart -- and to understand that all outward actions were the result of the state of the heart. Now the New Testament was designed to correct this great and almost universal error.

In showing you that this is the doctrine, and the only doctrine of human reason, such as human beings can acknowledge, I observe first; the letter of the law refers to outward acts; it says thou shalt do so and so, and thou shalt not do so and so; it requires certain things to be done, and certain things to be omitted -- this is the letter of the law. In the ten commandments you have an illustration of what I mean. Now observe, the Jews, as a nation, did not consider that these outward actions had no moral character only as they proceeded from certain states of mind -- consequently when they had fulfilled the letter of the law they thought that they had kept the law. If they did not commit adultery in the outward act, they thought they had kept the law; if they did not kill, or bear false witness, they thought themselves free from all the condemnation and penalties which were attached to the violation of these commands. But Christ said, if a man should so much as look upon a woman to lust after her, he had already committed adultery with her in his heart; and in the same way he took up every one of the precepts of the moral law, and every precept of religion to be found in the Old Testament, and resolved it all back into the state of the heart in which everything was done. This, to be sure, was a most terrible blow to the hopes of the self-righteous, to those who had a great regard for their own doings, but he saw that this was needed.

Let me say again: the spirit of the law always respects the motive from which an action springs. It is so in all criminal courts in every country. The letter of the law says thou shalt not do this or that, and yet in trying a case of crime the judge and jury always try to get at the motive which prompted the action. Suppose, for example, they found that an individual did anything outwardly, but that he was insane when he did it, they would say that his deed was not a crime. To be sure, courts of law are obliged, in general, to take the outward act as indicative of malicious intention; but if it can be proved that there was no such malicious intention -- that the motive was not to do harm, but to do good -- the action would not be treated as a crime. Courts of Law and Equity always seek to ascertain the motive from which a thing is done, and if it can be arrived at the doctrine of reason is always supplied to the case -- the spirit of the law, therefore, in all cases respects the motive from which any action proceeds.

In the next place; the moral law, or the law of God, requires supreme love to God, and equal love to man. The whole of the law is summed up in these two requirements -- love to God and love to man. And this love must not be a mere emotion: the whole being must be devoted to the end to which God is devote: it must be a voluntary devotion to God because of the end which he seeks. In other words -- it is good-will within; it is the mind in a voluntary state yielding itself up, not to self-interest, but the glory of God, and the good of all beings.

Let me say again: it is easy to see that the state of mind which will supremely devote itself to one great end, cannot at the same time give itself up for the promotion of a different end: his mind cannot be devoted to one end and all his outward conduct tend in a directly opposite course; the very fact that he is devoted to an end will regulate his being, and be the mainspring of all his outward actions. If a man's mind is devoted to God, his outward actions will be an illustration of his thoughts: his heart is full of love to God, and he is set upon realizing the end at which God aims; and, therefore, all his outward actions will be a succession of endeavours to realize that end. Selfishness, in all sinners, is the end at which they aim; and their outward life is nothing more than a perpetual succession of efforts to gratify themselves; hence it is easy to see that all their actions will have one great end in view -- the promotion of their own interests. This, I say, everybody knows, that knows anything about mind and its actions.

But let me say once more: when there is supreme love to God, and equal love to our fellow-men -- that is where we love them as we love ourselves -- we cannot consent in any way to wrong God or our neighbours. Suppose now, that a man loves God supremely, is supremely devoted to his interests, it is impossible that he could sin knowingly, and do that which is inconsistent with God's interests. His whole life is an endeavour to secure that upon which his heart is set. Suppose then that his heart is set upon pleasing and glorifying God, can he consent to sin in such a state of mind, and thus dishonour, displease, and set at naught the authority of God? It is a contradiction and an absurdity to say that he can. This is the doctrine of the law as well as the gospel, for the gospel does not in any case set aside the law. So far is it from being true that the gospel has set aside the law, that it is only a condensation of the requirements of the law, and it contains the whole substance and the very essence of the law doubly sanctioned and enforced. Hence it is said, "If he that despised Moses's law died without mercy, of how much sorer punishment shall he be thought worthy who has trampled underfoot the Son of God, and counted the blood of the covenant an unholy thing!: Again: if a man loved his neighbour as himself, it is impossible that he should consent to wrong his neighbour, but on the other hand, he will seek his neighbour's interests equally with his own.

Then let me say in the next place; obedience to God implies a supreme regard to God's authority. Now every one can see that every known sin is a rejection of his authority. For example. Suppose an individual does anything whatever from a supreme regard to God's authority, he cannot act in any other thing in a way quite inconsistent with that authority. Suppose he does any one thing from a supreme regard for the authority and interests of God, he cannot, while in that state of mind do something, in the accomplishment of which he must reject the authority of God and trample it down. The thing is preposterous, as every man perceives. A man cannot act without regard to the authority of God in one thing, and yet at the same time act from supreme authority to him in another thing.

But let me say again: it is easy to see that a man cannot pick and choose among the commandments of God, and obey some and disobey others. Supreme love to God is an exercise of the mind, and a man cannot have this and yet act the opposite -- it is a palpable contradiction: a man with supreme love to God in his mind cannot consent to violate any commandment of God.

This leads me to remark again; that the true spirit and meaning of what the apostle says, is as obviously and strongly asserted by reason as it is by revelation. What the apostle asserts is this -- if a man should do any or all of the things required in the decalogue, or ten commandments, in the letter, and yet should violate the true Spirit of one law, he would prove that he did not keep any of them from a right motive -- that he did not really obey the law at all in its true spirit and meaning. If I should keep those which did not cost me much self-denial, or keep them in the letter, but violate them in the spirit, this would prove that none of them were kept from a right motive. Hence, if any one indulges in the commission of any one sin, and yet appears in everything else to be virtuous, you may know that he has not true religion in his hear, that he is only religious in appearance. From what the apostle says in this passage it is plain, that if men pretend to have faith, and pretend to have love, and yet do not obey God, that they are deceiving themselves, and are violating the spirit of the whole of God's law. You can thus see, my dear hearers, that if the heart is right the conduct must be, and if the heart is wrong the conduct is wrong, whatever it may appear outwardly. The conduct is sinful, because it does not proceed from right intention. If the law of God is not obeyed in the spirit of it, it is disobeyed, whatever the outward life may be. If there is no reverence for the authority of God, no supreme devotedness to God, and not equal love for our neighbours, the law is violated. This leads me to say again -- if the spirit of the law is violated, -- for the spirit of the law is the spirit of the gospel, and the spirit of the gospel is the spirit of the law -- and both are the spirit of heaven; both are the spirit of God, and both are found in heaven; therefore, whatsoever falls short of obeying the spirit of the law, also falls short of obedience to the gospel.

Some remarks must close what I have to say this morning. First: viewed in relation to God's government of men there are no little sins. A great many persons have wondered, in reading the Old Testament, why certain sins were punished with death, which in the present day are hardly regarded as sins at all. The penalties for breaking the law under Moses were very different to what they are now in governments generally. The fact is, that under that dispensation it was peculiarly necessary for the infliction of a severe penalty against sin; and there were peculiar reasons why the law of the Sabbath should have been so rigidly enforced upon the Jews. But if you reflect for a moment you will see that there are no little sins, because every sin is a rejection of God's authority: every sin is a renunciation, for the time being, of allegiance to the Divine government. Of course there can be no little sins, for every sin involves a breach of the whole law, in the spirit of it; every one of them involves a refusal to love God with all the heart, and our neighbours as ourselves; every one of them involves a setting up of our own interests above that of Jehovah. There are no little sins then under the government of God; for everyone one of them involves rebellion against his authority. When we come to look at human society, and judge of the actions of men only as they effect it, we get comparative ideas of sin; but when we come to look at sin as a violation of the law of God, then we can see that every one who commits sin, in any degree as judged by human society, is an open enemy of God.

But let me say once more: when we truly understand this subject we shall see that when God's government is regarded, those sins which people are apt to call little sins, are really the greatest. That is, they involve the most guilt when viewed in their relations to God. When people practice little forms of self-indulgence, little lies, little acts of unjust dealing, of course the temptation is small, and the smaller the temptation if complied with, the greater the sin. Suppose, for example, an individual, the force of temptation, should commit some horrible crime against society, which is bad enough to be sure; but suppose another man, under very slight temptation consents to cast off God's authority in something else! Not it is true that in the former case the man consented to cast off God's authority too, and the crime consists in sinning against God's authority; the crime does not consist in sinning against human law, and human society. observe, then, in both instances, the sin is against God. The one is called a crime, but the other is not generally regarded as such, and yet both as crimes against God are equally wicked, or it may be, as I have said, that that which is not regarded as a crime by man, may be the greatest sin against God, because it was committed under very slight temptation. You are passing along the street, and you see a woman with a basket of oranges, her head is turned, you pop your hand into her basket, and slip an orange into your pocket. A very trifling thing, you say, I only took an orange. See that man with a plate of buttons, two for a penny, or it may be more, his back is turned, and a man puts his hand into the plate and slips a penny worth of buttons into his pocket. Now, what has he done! Why, under a very little temptation he has consented, with the eye of God looking right on him, to cast off God's authority and trample upon it for the value of a penny! Now he does not love that man whom he robbed, as he loves himself! His conduct says as plain as possible, God has commanded me to love my neighbour as myself, but I will love myself, and not my neighbour -- I do not care what God says; I will do as I please. Now sinner, you would be afraid to say that, but you do it. You are too hypocritical and cowardly to say it; but you do it right in the face of Almighty God!!

Once more: the least sins against society are often the greatest against God. Suppose a case. Look at that man, he is under the greatest excitement, some one has seduced his wife in his absence from home; he returned and found it out; in his desperation and agony he meets the man who has so grievously injured him, and he takes his life. He has committed a great crime against society and against God. Now take another case -- two men with two dogs pass along the street -- the dogs begin to fight -- one of the dogs receive some slight injury, and a slight scuffle ensues between their owners; and one injures the other. Now in this latter case there was very little temptation to commit the sin of injuring a neighbour compared with the former, and, therefore, this latter sin was as great as the former, and, perhaps, greater in the sight of God.

Once more: it is easy to see, from what has been said, how it is that multitudes misapprehend their true spiritual condition -- I mean men are outwardly conformed to the letter of God's law, but who are not truly Christian men. It is very important to understand this, and come to a thorough understanding that it is not by obedience to the letter of the law that a man can be accepted of God. Take an illustration. We will suppose, if you please, that one of Her Majesty's ships of war turn pirates; they exhibit the black flag, the death's head and cross bones, and go forth to make war upon the ships of all nations. Now they understand very well the importance of discipline, and it is strictly enforced because they are fully aware that they cannot secure their own ends without it. They take a ship, and the booty is distributed fairly to every man in proportion to his rank. Perhaps there is not a better disciplined ship in Her Majesty's navy; nor one in which there is more concern for the feelings and comfort of the whole crew. Now suppose that this ship should want provision and ammunition, and should seek a supply from the government on the score of their discipline and kindly feeling which exist among themselves! The government would ask whether their object in all they did was to vindicate the honour of their country and promote her interests! Now the reverse of this being true of them, is it not easy to see that they would be rightful refused their request by British Government! Where is the virtue of all their discipline and kindly feeling if they are employed in opposing the government and the interests of the citizens! Thus the moralist may boast of his morality, but all he does is from a selfish motive and for a selfish end, and this what constitutes him a sinner. Now suppose that human society in any part of the world should become perfect so far as intercourse between themselves in concerned. Their object is to secure some selfish end. It is indispensable that they should be faithful and kind to each other, as a condition of securing their selfish object. Suppose they should have the utmost discipline among themselves, and even manifest great benevolence. But if all this has relation to their own selfish objects, and not to the glory of God and the good of his kingdom, they are sinners, and only sinners continually. A merely moral man -- a man who is not converted, a man who does, not act from love to God -- has not a particle of anything good within him. In all his conduct he tramples on the authority of God's law -- he acts from a selfish motive, and not from love to God, he has no reference to God in what he does.

Let me say again: I fear that there are great many professors of religion, who suppose that they are truly religious although they knew that there are some forms of sin which they have not given up -- things which the law and the gospel both condemn. But they expect Christ to justify them. They think they have some religion, and do not expect to be very pious because they cannot be perfect, and so they indulge in some forms of sin, and are under the influence of certain forms of selfishness, and are thinking all the while, that because they keep such and such other commandments in the letter, that they will be saved at last. Thus they do not keep any of the commandments in the spirit of them, as God requires them to be kept, and if a man obeys not the law in the spirit, he does not obey it at all.

Once more: it is of the greatest importance that men should understand this, for there cannot be a more dangerous idea than that men can serve God and mammon at the same time; that men can pick and choose among God's commandments -- break those, and keep these in the letter, and yet be religious! This can never be. Human reason, as well as the Scriptures affirm that this must be true, and that its opposite cannot.

Now I must break off my remarks, but before I sit down let me ask you a question. My dear hearers, are you conscious of indulging in any forms of sin? And if you are, do you still hold on to the hope that you will be saved? Are you indulging in these things that you know to be sins; so that if you were to meet Jesus Christ in the street you would have no occasion to say -- is such a thing sin? You would be ashamed to ask such a question; for in the deep recesses of your heart you know it is sin. For let me say, although some persons try to persuade themselves that such and such things are not sins, yet if they knew they should not live ten minutes, they would conclude and acknowledge at once that they were. Now I do not mean that a Christian may not fall, under the influence of a powerful temptation, into sin, even as bad as David did. David was a good man, but under the influence of a powerful temptation he fell. But I doubt if a man could do what David did, in the present day of gospel light, and yet be a Christian. But if a Christian fall into sin he will not remain in its indulgence: he will be very anxious to have all his sins searched out, and forgiven. A true Christian will act from supreme love to God, and equal love to man. Now suppose a man should say -- in somethings I keep the true spirit of the law and of the gospel, but there are some forms of sin I have never given up; there are such and such things in which I have always indulged myself; notwithstanding I love God supremely, and supremely regard his authority, in some things I yield my will entirely up to God, but in others, I disobey him. Now what sort of talk would that be? It would be just the religion of a mass of people! They act in this way; but if they were to put it into words it would amount almost to blasphemy!

Another thing I would mention is this -- if sinners would only say right out what they practice, what an awful state of society should we call it. If men were to profess the utmost contempt for God's authority we should be shocked. But men by their conduct; some by swearing and taking the name of God in vain, and others by cheating and taking advantage of their neighbours in every little thing, are really saying -- I do not mind what God says; I have a great contempt for his law; I do not care whether I grieve him or his Spirit; I will do just what I like. If those who are so would only say it, the people would rise up and cast such blasphemy out of society. Suppose a child should be told to do a certain thing, and he should say, I will not, but go right away and disobey you before your eyes. You command them, but they treat you with contempt. They do not say I will not obey, but smile in your face a go and disobey you -- what would you think of them? I will tell you what you would think, that the wickedness of their conduct could not be described in words.

O sinner! sinner! You do just this every day towards God, every one of you! But mind I do not bring this against you as a railing accusation: I have no personal quarrel with you; but I know you would despise me as a dishonest man if I should hesitate to tell you to your face, as God's minister, how you treat him! I have been a sinner myself, and have treated God as you are now treating him; and I know how you feel. When I was an impenitent sinner I never respected a man who did not tell me of my sins -- I despised him. Now sinner, how long will you go on in this way rebelling against God and despising his authority? Will you make up your mind that this shall be no longer? When you can reconcile yourself to such treatment from your children, then you may treat God so, but not before. Will you then turn unto God and live? or will you continue to rebel and perish for ever? Which will you do?

Paul and Silas were preaching the gospel at Philippi, and Satan, it appears took new ground with them at this place, which, for a time, served greatly to embarrass them. There was a woman there who was the subject of demoniacal possession, and when the apostles were preaching she followed them from place to lace, and called out after them -- "These are the servants of the Most High God, which show unto us the way of salvation;" and, of course, inasmuch as she was such a character, and so well-known Paul was very much grieved that she thus went after them, and bore testimony of this kind. He, therefore, cast the unclean spirit out of her in the name of Jesus Christ. This naturally gave great offence to those who made profit by her proceedings, and as they were influential persons they caused not small stir in the city. The brought them before the magistrates, and charged them with "turning the world upside down." After this they were sent to jail, and thrust into the inner prison, and, lest they should possibly escape, their feet were made fast in the stocks. At midnight they prayed and sang praises unto God, and all the prisoners heard them. There was a great earthquake, and the very foundations of the prison were shaken, the bars and bolts were removed, and the doors thrown open. This awoke the jailer, who was sleeping in a part of the same building. Coming from his room, and beholding the state of things around him, he concluded the prisoners had escaped; and knowing that he should be hardly dealt with, he was greatly excited, and drawing his sword, was about to destroy himself. This was observed by Paul, who cried out with a loud voice -- "Do thyself no harm: we are all here." Then the jailer called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house."

God is always concerned lest the sinner should do himself harm, and what Paul said to the jailer in this case needs to be said to great multitudes of people in the present day; indeed, one way or the other, God is continually cautioning them not to injure themselves. It is not because this text teaches any particular doctrine that I have chosen it to-night, but for the purpose of calling attention to certain things of great importance.

I have said that no one can do a moral agent real spiritual injury but himself. Persons can tempt others, but unless the individual tempted consents, there is no sin on his part. The tempter may sin, but to suffer temptation is no sin. Truly and properly even Satan himself cannot inflict spiritual harm upon men without their consent; for, unless they consent; for, unless they consent, they are not really harmed by temptation. In fact, although Satan never means them to do so, they are often benefitted, rather than injured by temptation, when they manfully resist it. Where individuals designedly tempt others, it is no thanks to them if it works good instead of evil. No one can inflict sin upon another; sin is a voluntary act on the part of the sinner; nobody can sin for you, or make you sin without your own consent, in any such sense as that God will hold you responsible for it.

This leads me to the next point. Sin is the greatest harm you can inflict upon yourself. Whatever else you may do it is of trifling importance compared with this. Sin is an eternal wrong to the immortal soul. But I need only to mention such points; it is unnecessary to enlarge on them. Whenever you wrong others by sin, you always do yourselves a greater wrong than you do them. Suppose, for example, that you have cheated another man, injured his character, or in some way inflicted an injury upon him; you have not inflicted any spiritual injury upon him, although you have wronged him temporally. But mark, in wronging him you have far more deeply wronged yourself; for your act was sin, but the wrong you have done him is not of so great importance -- it is not so great a wrong to him as if he himself had committed a sin.

Now let me turn to the sources of danger. You are all apprized of the existence of temptation, which the Bible divides into three descriptions -- the world, the flesh, and the devil. By the world is meant all that is without -- by the flesh, our own nature -- by the devil, the infernal influences by which we are sometimes tempted.

But my main design is to call attention to certain things by which men are in danger of doing themselves harm, and to can on them to be on their guard against them. First, I remark that men are in danger of doing themselves harm by the indulgence of prejudice. I have no doubt but that prejudice is one of the most common occasions of sin. Men are in very great danger of being prejudiced. For example, nearly the whole Jewish nation appears to have been ruined by prejudice. They were so committed to certain views, and so prejudiced in favour of certain doctrines which they had been taught, that when Christ came he was so completely over-against their prejudices -- so different from what they expected -- they had so given themselves up to their prejudices, that it had become their ruin. Who can contemplate the influence of religious prejudice without feeling inclined to warn everybody to be on their guard against it?

Prejudice is a pre-judgment, a making up of the mind beforehand without the requisite light and evidence. Now, in every age of the world this has been one of the great evils of mankind, and probably the judgment day will reveal the fact, that prejudice has ruined as many souls as almost any other thing in the world. Religion consists in believing and obeying the truth. Now, just so far as an individual is prejudiced, just so far he will, of course, not be under the influence of the truth. If he is committed to a one-sided view he will not know, do, or be sanctified by the truth, and of course, therefore, will not be saved. It is striking to see to what an extent mere prejudice ofttimes governs people on questions so definitely important as that of religion.

I have already adverted to the history of the Jewish nation, and the same is true, to an amazing extent, with respect to nominal Christians in the church. There is, perhaps, no denomination of Christians in which you will not find individuals who give the strongest evidence that their religion, such as it is, is a mere prejudice; and, in fact, some communities the mass of the membership appears to be in this condition; so that to attempt to preach to them contrary to their views, is useless, seeing that just so far as it is opposed to their views, in so far they deem your teaching erroneous. This is an all-powerful argument with them. So amongst the Roman Catholics, for instance; every individual who knows anything of them knows how extremely difficult it is to get them to listen to anything unless it comes to them in a certain shape. Their religion itself is a mere mass of prejudices, and not, in reality a religion at all, and this the mass of them abundantly show in their lives.

Some years since I was called to labour in a locality in the United States where a multitude of Germans had taken up their abode. They were strongly imbued with the peculiar views entertained by their denomination. They were taught their catechism up to a certain age, when they came before the minister, answer certain questions, and if they can do so they are admitted to communion, and then confirmed; this, they are taught to believe is religion. I have frequently been told, when labouring amongst them -- "Oh! I'm a Christian already." "Are you indeed? Who made you a Christian?" "Dr. Millenberg," was the reply in one case. "Well, but do you call that religion?" I have asked, "Oh, yes, that is our religion." Now, every drunkard I met in the streets had been to the communion, said his catechism, learned his lesson, and been received into the bosom of the church. So fatal and deep was their prejudice that it was astounding to see the masses in such a position. Their minister, for instance, would make such appeals to them as this, if there was any great revivals of religion in the neighbourhood -- "Why do you go to hear such preaching as this? If you embrace that religion you will turn against your fathers, and you may as well say your fathers are gone to hell! Did they pray and do such and such things? Did they tell their religious 'experience,' and how they were 'converted?' Will you turn against your fathers, give them all up, and proclaim by your conduct that they are all gone to hell?" In this way they were harangued from Sabbath to Sabbath; and is it wonderful that while persons thus have their prejudices appealed to, that they die in their sins by thousand after thousand? No minister, who appeals to the people's prejudices, can hope to promote religion thereby; they cannot be in a more unfavourable attitude to become truly religious; for, until they become honest-hearted, as little children, they will not be converted. Prejudices against individuals is ofttimes a very great obstacle to conversion. people do not seem to see that even when convicted these prejudices prevent their being converted. In fact, this was as total a barrier to their being converted as if they were in the habit of stealing, getting drunk, or anything else of that kind. This is not sufficiently understood. People who indulge unreasonable prejudices in this way, are often surprised to find they make small progress in religion; they cannot think how it is. Some persons are apt to fall into this error from their natural temperament; and such persons are in danger of doing themselves fatal harm. This is one of the rifest resources of destruction among men. How few there are after all, comparatively, whom you do not find so unreasonably committed either in favour of, or against somebody, that they are in a perfectly dishonest state of mind. Press them with religion, if you please, such is their dishonesty you can do them no good. I say the more on this subject because, when conversing with those persons, I have often found that they had never thought of these prejudices as a hindrance of their spiritual prayers.

Another thing against which persons need to be warned, is resistance to, and trifling with their own consciences. The reason that there is so little sensibility on the subject of religion is, that persons have trifled so long with their own consciences. People complain that they have none of the influences of the Holy Spirit; this is very common. How is it? If we could see through their past history we should perceive times when they felt keenly on religious subjects, especially when they sinned; but they indulged first in one sin and disregarded the reproof of conscience, and then in another and another, till at length the voice of the inward monitor was allowed to pass unheeded, and eventually, except in very extreme cases, it scarcely spoke at all, and finally sinks down into an indignant silence!

There are two things belonging to what we generally term conscience -- the mind's judgment, the moral character of the man, and that kind of feeling created by them -- i.e., a feeling answerable to the mind's judgment of our moral conduct. That which is more generally understood by the term conscience is the twinge of the sensibility; for so is reason related to the feeling part of the mind that when it points out sin in an individual, (that is before he becomes benumbed by resistance) it will produce a feeling impelling the mind to avoid such things. When the mind says such a thing is right, and it is your duty to do it -- that is, when the judgment of the mind says so -- there is a feeling pressing the individual up to do it, or if he has done it without this it causes a deep sting of remorse, when this feeling has not be trifled with, it makes the mind bleed to the very centre; but, when resisted the impulsive part ceases, the remorse ceases, and at length even when any thing is clearly seen to be a duty, not the least impulse is felt to do it. It affirms such and such to be duty, but there is no echoing feeling or tendency in the mind to go in that direction -- only a cold naked judgment, that he ought to do it. He has done something wrong, oh! yes; and there is the cold judgment, and that is all, there is no remorse. When persons have thus completely silenced the impulsive voice, and there is nothing left but the cold naked judgment -- what then? They complain of the "want of conviction." They have "no heart to become religious," no feeling on the subject. They know themselves to be sinners, but they feel it not, and care not for it. They know they are in danger of going to hell, but it does not alarm them. They know they have lived in sin, but they do not feel it; they are like a marble pillar. I have no doubt that some of you recognize in this picture your own past or present condition. Cannot you remember when you believed a thing to be wrong, felt strongly drawn back from it; or, if you did it, you felt a sting of remorse which made you writhe, and perhaps even led you to pray and confess it to God? But how is it now? Where is all that impulse now? Perhaps the cold naked affirmation is present -- that you can never resist -- but, make, perhaps all the results which tend to life within yourself is gone. Where are your now? Ah! where are your now? I would earnestly caution you to be careful how you trifle with conscience, for when you have once stifled its voice -- where are you then?

Another mode by which men are in danger of doing themselves fatal harm is by resisting the Holy Spirit. Perhaps it is always true that when the conscience is resisted, the Holy Spirit is resisted, and that this impulse is often, if not always, connected with the Divine influence. When the Spirit of God is quenched and grieved away, there is the utmost danger that the conscience will become entirely silent, and that no truth can savingly reach the soul: for, observe, it is through the conscience that the Spirit of God works, and that the truth takes hold on men; but for a man's conscience, he would no more be converted than a marble pillar. If you take this away, virtually, by resisting it, there is no more hope of your conversion than if you had no conscience.

There is another thing which persons need to be warned, and that is getting into some snare form which they can hardly escape. it is dreadful to see how men fall into such snares. it is the policy of Satan to crowd men early in life into some position from which he knows they will not retreat. Men sometimes do certain things which are almost sure to be fa

	Not Far from the Kingdom of God.
	Quenching the Spirit.
	Little Sins.
	The Sinner's Self-Destruction.
	The Rationality of Faith.
	The Reward of Fervent Prayer.
	Acceptable Prayer.