## LECTURE IX.

TRUE AND FALSE REPENTANCE.

TEXT.---For godly sorrow worketh repentance unto salvation, not to be repented of; but the sorrow of the world worketh death.---2 Corinthians vii. 10.

In this chapter the apostle refers to another epistle, which he had formerly written to the church at Corinth, on a certain subject, in which they were greatly to blame. He speaks here of the effect that it had, in bringing them to true repentance. They sorrowed after a godly sort. This was the evidence that their repentance was genuine.

"For behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter."

In the verse which I have taken for my text, he speaks of two kinds of sorrow for sin, one working repentance unto salvation, the other working death. He alludes to what is generally understood by two kinds of repentance. And this is the subject of discourse tonight.

TRUE AND FALSE REPENTANCE

In discoursing on the subject, I design to show

I. What true repentance is:

II. How it may be known:

III. What is false and spurious repentance:

IV. How it may be known:

It is high time professors of religion were taught to discriminate much more than they do in regard to the nature and character of various exercises on the subject of religion. Were it so, the church would not be so overrun with false and unprofitable professors. I have of late been frequently led to examine, over and over again, the reason why there is so much spurious religion, and I have sought to know what is the foundation of the difficulty. That multitudes suppose themselves to be religious, who are not so, unless the Bible is false---is notorious. Why is it that so many are deceived? Why do so many, who are yet impenitent sinners, get the idea that they have repented? The cause is doubtless a want of discriminating instruction respecting the foundation of religion, and especially a want of discrimination respecting true and false repentance.

I. I am to show what is true repentance.

It involves a change of opinion respecting the nature of sin, and this change of opinion followed by a corresponding change of feeling towards sin. Feeling is the result of thought. And when this change of opinion is such as to produce a corresponding change of feeling, if the opinion is right and the feeling corresponds, this is true repentance. It must be right opinion. The opinion now adopted might be such an opinion as God holds respecting sin. Godly sorrow, such as God requires, must spring from such views of sin as God holds.

First. There must be a change of opinion in regard to sin.

1. A change of opinion in regard to the nature of sin.

To one who truly repents, sin looks like a very different thing from what it does to him who has not repented. Instead of looking like a thing that is desirable or fascinating, it looks the very opposite, most odious and detestable, and he is astonished at himself, that he ever could have desired such a thing. Impenitent sinners may look at sin and see that it will ruin them, because God will punish them for it. But after all, it appears in itself desirable. They love it. They roll it under their tongue. If it could end in happiness, they never would think of abandoning it. But to the other it is different; he looks at his own conduct as perfectly hateful. He looks back upon it, and exclaims, "How hateful, how detestable, how worthy of hell, such and such a thing was in me."

2. A change of opinion of the character of sin as respects its relation to God.

Sinners do not see why God threatens sin with such terrible punishment. They love it so well themselves, that they cannot see why God should look at it in such a light as to think it worthy of everlasting punishment. When they are strongly convicted, they see it differently, and so far as opinion is concerned, they see it in the same light as a Christian does, and then they only want a corresponding change of feeling to become Christians. Many a sinner sees its relation to God to be such that it deserves eternal death, but his heart does not go with his opinions. This is the case with the devils and wicked spirits in hell. Mark, then; a change of opinion is indispensable to true repentance, and always precedes it. The heart never goes out to God in true repentance without a previous change of opinion. There may be a change of opinion without repentance, but no genuine repentance without a change of opinion.

3. A change of opinion in regard to the tendencies of sin.

Before, the sinner thinks it utterly incredible that sin should have such tendencies as to deserve everlasting death. He may be fully changed, however, as to his opinions on this point without repentance, but it is impossible a man should truly repent without a change of opinion. He sees sin in its tendency, as ruinous to himself and everybody else, soul and body, for time and eternity, and at variance with all that is lovely and happy in the universe. He sees that sin is calculated in its tendencies to injure himself, and everybody else, and that there is no remedy but universal abstinence. The devil knows it to be so. And possibly there are some sinners now in this congregation who know it.

4. A change of opinion in regard to the desert of sin.

The word rendered repentance implies all this. It implies a change in the state of the mind including all this. The careless sinner has almost no right ideas, even so far as this life is concerned, respecting the desert of sin. Suppose he admits in theory that sin deserves eternal death, he does not believe it. If he believed it, it would be impossible for him to remain a careless sinner. He is deceived, if he supposes that he honestly holds such an opinion as that sin deserves the wrath of God forever. But the truly awakened and convicted sinner has no more doubt of this than he has of the existence of God. He sees clearly that sin must deserve everlasting punishment from God. He knows that this is a simple matter of fact.

Secondly. In true repentance there must be a corresponding change of feeling.

The change of feeling respects sin in all these particulars, its nature, its relations, its tendencies, and its deserts. The individual who truly repents, not only sees sin to be detestable and vile and worthy of abhorrence, but he really abhors it, and hates it in his heart. A person may see sin to be hurtful and abominable, while yet his heart loves it, and desires it, and clings to it. But when he truly repents, he most heartily abhors and renounces it.

In relation to God, he feels towards sin as it really is. And here is the source of those gushings of sorrow in which Christians sometimes break out, when contemplating sin. The Christian views it as to its nature, and simply feels abhorrence. But when he views it in relation to God, then he feels like weeping, the fountains of his sorrow gush forth, and he wants to get right down on his face and pour out a flood of tears over his sins.

Then as to the tendencies of sin, the individual who truly repents feels it as it is. When he views sin in its tendencies, it awakens a vehement desire to stop it, and to save people from their sins, and roll back the tide of death. It sets his heart on fire, and he goes to praying, and laboring, and pulling sinners out of the fire with all his might, to save them from the awful tendencies of sin. When the Christian sets his mind on this, he will bestir himself to make people give up their sins. Just as if he saw all the people taking poison which he knew would destroy them, and he lifts up his voice to warn them to BEWARE.

He feels right, as to the desert of sin. He has not only an intellectual conviction that sin deserves everlasting punishment, but he feels that it would be so right and so reasonable, and so just for God to condemn him to eternal death, that so far from finding fault with the sentence of the law that condemns him, he thinks it the wonder of heaven, a wonder of wonders, if God can forgive him. Instead of thinking it hard, or severe, or unkind in God, that incorrigible sinners are sent to hell, he is full of adoring wonder that he is not sent to hell himself, and that this whole guilty world has not long since been hurled down to endless burnings. It is the last thing in the world he would think to complain of, that all sinners are not saved, but O, it is a wonder of mercy that all the world is not damned. And when he thinks of such a sinner's being saved, he feels a sense of gratitude that he never knew anything of till he was a Christian.

II. I am to show what are the works or effects of genuine repentance.

I wish to show you what are the works of true repentance, and to make it so plain to your minds, that you can know infallibly whether you have repented or not.

1. If your repentance is genuine, there is in your mind a conscious change of views and feeling in regard to sin.

Of this you will be just as conscious as you ever were of a change of views and feelings on any other subject. Now, can you say this? Do you know, that on this point there has been a change in you, and that old things are done away and all things have become new?

2. Where repentance is genuine, the disposition to repeat sin is gone.

If you have truly repented, you do not now love sin; you do not now abstain from it through fear, and to avoid punishment, but because you hate it. How is this with you? Do you know that your disposition to commit sin is gone? Look at the sins you used to practice when you were impenitent. How do they appear to you? Do they look pleasant, and would you really love to practice them again if you dared?---If you do, if you have the disposition to sin left, you are only convicted. Your opinions of sin may be changed, but if the love of that sin remains, as your soul lives, you are still an impenitent sinner.

3. Genuine repentance worketh a reformation of conduct.

I take this to be the idea chiefly intended in the text, where it says "Godly sorrow worketh repentance." Godly sorrow produces a reformation of conduct. Otherwise it is a repetition of the same idea or saying, that repentance produces repentance. Whereas, I suppose the apostle was speaking of such a change of mind as produces a change of conduct, ending in salvation. Now, let me ask you, are you really reformed? Have you forsaken your sins? Or, are you practicing them still? If so, you are still a sinner. However you may have changed your mind, if it has not wrought a change of conduct, an actual reformation, it is not godly repentance, or such as God approves.

4. Repentance, when true and genuine, leads to confession and restitution.

The thief has not repented, while he keeps the money he stole. He may have conviction, but no repentance. If he had repentance, he would go and give back the money. If you have cheated anyone, and do not restore what you have taken unjustly; or if you have injured anyone, and do not set about it to undo the wrong you have done, as far as in you lies, you have not truly repented.

5. True repentance is a permanent change of character and conduct.

The text says it is repentance unto salvation, not to be repented of. What else does the apostle mean by that expression but this, that true repentance is a change so deep and fundamental that the man never changes back again? People often quote it as if it read repentance that does not need to be repented of. But that is not what he says. It is not to be repented of, or in other words, repentance that will not be repented of, so thorough that there is no going back. The love of sin is truly abandoned. The individual, who has truly repented, has so changed his views and feelings, that he will not change back again, or go back to the love of sin. Bear this in mind now, all of you, that the truly penitent sinner exercises feelings of which he never will repent. The text says it is "unto salvation." It goes right on, to the very rest of heaven. The very reason why it ends in salvation is because it is such as will not be repented of.

And here I cannot but remark, that you see why the doctrine of the Saints' Perseverance is true, and what it means. True repentance is such a thorough change of feelings, and the individual who exercises it comes so to abhor sin, that he will persevere of course, and not go and take back all his repentance and return to sin again.

III. I am to speak of false repentance.

False or spurious repentance is said to be worldly, the sorrow of the world, that is, it is sorrow for sin, arising from worldly considerations and motives connected with the present life, or at most, has respect to his own happiness in a future world, and has no regard to the true nature of sin.

1. It is not founded on such a change of opinion as I have specified to belong to true repentance.

The change is not on fundamental points. A person may see the evil consequences of sin in a worldly point of view, and it may fill him with consternation. He may see that it will greatly affect his character, or endanger his life; that if some of his concealed conduct should be found out, he would be disgraced, and this may fill him with fear and distress. It is very common for persons to have this kind of worldly sorrow, when some worldly consideration is at the bottom of it all.

2. False repentance is founded in selfishness.

It may be simply a strong feeling of regret, in the mind of the individual, that he has done as he has, because he sees the evil consequences of it to himself, because it makes him miserable, or exposes him to the wrath of God, or injures his family or his friends, or because it produces some injury to himself in time or in eternity. All this is pure selfishness. He may feel remorse of conscience---biting, consuming REMORSE---and no true repentance. It may extend to fear---deep and dreadful fear---of the wrath of God and the pains of hell, and yet be purely selfish, and all the while there may be no such thing as a hearty abhorrence of sin, and no feelings of the heart going out after the convictions of the understanding, in regard to the infinite evil of sin.

IV. I am to show how this false or spurious repentance may be known.

1. It leaves the feelings unchanged.

It leaves unbroken and unsubdued the disposition to sin in the heart. The feelings as to the nature of sin are not so changed, but that the individual still feels a desire for sin. He abstains from it, not from abhorrence of it, but from dread of the consequences of it.

2. It works death.

It leads to hypocritical concealment. The individual who has exercised true repentance is willing to have it known that he has repented, and willing to have it known that he was a sinner. He who has only false repentance, resorts to excuses and lying to cover his sins, and is ashamed of his repentance. When he is called to the anxious seat, he will cover up his sins by a thousand apologies and excuses, trying to smooth them over, and extenuate their enormity. If he speaks of his past conduct, he always does it in the softest and most favorable terms. You see a constant disposition to cover up his sin. This repentance leads to death. It makes him commit one sin to cover up another. Instead of that ingenuous, openhearted breaking forth of sensibility and frankness, you see a palavering, smooth-tongued, half-hearted mincing out of something that is intended to answer the purpose of a confession, and yet to confess nothing.

How is it with you? Are you ashamed to have any person talk with you about your sins? Then your sorrow is only a worldly sorrow, and worketh death. How often you see sinners getting out of the way to avoid conversation about their sins, and yet calling themselves anxious inquirers, and expecting to become Christians in that way. The same kind of sorrow is found in hell. No doubt all those wretched inhabitants of the pit wish to get away from the eye of God. No such sorrow is found among the saints in heaven. Their sorrow is open, ingenuous, full and hearty. Such sorrow is not inconsistent with true happiness. The saints are full of happiness, and yet full of deep and undisguised, and gushing sorrow for sin. But this worldly sorrow is ashamed of itself, is mean and miserable, and worketh death.

3. False repentance produces only a partial reformation of conduct.

The reformation that is produced by worldly sorrow extends only to those things of which the individual has been strongly convicted. The heart is not changed. You will see him avoid only those cardinal sins, about which he has been much exercised.

Observe that young convert. If he is deceived, you will find that there is only a partial change in his conduct. He is reformed in certain things, but there are many things which are wrong that he continues to practice. If you become intimately acquainted with him, instead of finding him tremblingly alive to sin everywhere, and quick to detect it in everything that is contrary to the spirit of the gospel, you will find him, perhaps, strict and quick-sighted in regard to certain things, but loose in his conduct and lax in his views on other points, and very far from manifesting a Christian spirit in regard to all sin.

4. Ordinarily, the reformation produced by false sorrow is temporary even in those things which are reformed.

The individual is continually relapsing into his old sins. The reason is, the disposition to sin is not gone, it is only checked and restrained by fear, and as soon as he has a hope and is in the church, and gets bolstered up so that his fears are allayed, you see him gradually wearing back, and presently returning to his old sins. This was the difficulty with the house of Israel, that made them so constantly return to their idolatry and other sins. They had only worldly sorrow. You see it now everywhere in the church. Individuals are reformed for a time, and taken into the church, and then relapse into their old sins. They love to call it getting cold in religion, and backsliding, and the like, but the truth is, they always loved sin, and when the occasion offered, they returned to it, as the sow that was washed to her wallowing in the mire, because she was always a sow.

I want you should understand this point thoroughly.---Here is the foundation of all those fits and starts in religion, that you see so much of. People are awakened, and convicted, and by and by they get to hope and settle down in false security, and then away they go. Perhaps, they may keep so far on their guard as not to be turned out of the church, but the foundations of sins are not broken up, and they return to their old ways. The woman that loved dress loves it still, and gradually returns to her ribands and gewgaws. The man who loved money loves it yet, and soon slides back into his old ways, and dives into business, and pursues the world as eagerly and devotedly as he did before he joined the church.

Go through all the departments of society, and if you find thorough conversions, you will find that their most besetting sins before conversion are farthest from them now. The real convert is least likely to fall into his old besetting sin, because he abhors it most. But if he is deceived and worldly minded, he is always tending back into the same sins. The woman that loves dress comes out again in all her glory, and dashes as she used to. The fountain of sin was not broken up. They have not purged out iniquity from their heart, but they regarded iniquity in their heart all the time.

5. It is a forced reformation.

The reformation produced by a false repentance is not only a partial reformation, and a temporary reformation, but it is also forced and constrained. The reformation of one who has true repentance is from the heart; he has no longer a disposition to sin. In him the Bible promise is fulfilled. He actually finds that "Wisdom's ways are ways of pleasantness, and all her paths are peace." He experiences that the Savior's yoke is easy and His burden is light. He has felt that God's commandments are not grievous but joyous. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb. But this spurious kind of repentance is very different: it is a legal repentance, the result of fear and not of love; a selfish repentance, anything but a free, voluntary, hearty change from sin to obedience. You will find, if there are any individuals here that have this kind of repentance, you are conscious that you do not abstain from sin by choice, because you hate it, but from other considerations. It is more through the forbiddings of conscience, or the fear you shall lose your soul, or lose your hope, or lose your character, than from abhorrence of sin or love to duty.

Such persons always need to be crowded up to do duty, with an express passage of scripture, or else they will apologize for sin, and evade duty, and think there is no great harm in doing as they do. The reason is, they love their sins, and if there is not some express command of God which they dare not fly in the face of, they will practice them. Not so with true repentance. If a thing seems contrary to the great law of love, the person who has true repentance will abhor it, and avoid it of course, whether he has an express command of God for it or not. Show me such a man and I tell you he don't need an express command to make him give up the drinking or making or vending of strong drink. He sees it is contrary to the great law of benevolence, and he truly abhors it, and would no more do it than he would blaspheme God, or steal, or commit any other abomination.

So the man that has true repentance does not need a "Thus saith the Lord," to keep him from oppressing his fellow men, because he would not do anything wrong. How certainly men would abhor anything of the kind, if they had truly repented of sin.

6. This spurious repentance leads to self-righteousness.

The individual who has this repentance may know that Jesus Christ is the only Savior of sinners, and may profess to believe on Him and to rely on Him alone for salvation, but after all, he is actually placing ten times more reliance on his reformation than on Jesus Christ for his salvation. And if he would watch his own heart, he might know it is so. He may say he expects salvation by Christ, but in fact he is dwelling more on his reformation, and his hope is founded more on that, than on the atonement of Christ, and he is really patching up a righteousness of his own.

7. It leads to false security.

The individual supposes the worldly sorrow he has had to be true repentance, and he trusts to it. It is a curious fact, that so far as I have been able to get at the state of mind of this class of persons, they seem to take it for granted that Christ will save them because they have had sorrow on account of their sins, although they are not conscious that they have ever felt any resting in Christ. They felt sorrow, and then they got relief and felt better, and now they expect to be saved by Christ, when their very consciousness will teach them that they have never felt a hearty reliance on Christ.

8. It hardens the heart.

The individual who has this kind of sorrow becomes harder in heart, in proportion to the number of times that he exercises such sorrow. If he has strong emotions of conviction, and his heart does not break up and flow out, the fountains of feeling are more and more dried up, and his heart more and more difficult to be reached. Take a real Christian, one who has truly repented, and everytime you bring the truth to bear upon him so as to break him down before God, he becomes more and more mellow, and more easily affected, and excited, and melted, and broken down under God's blessed word, so long as he lives---and to all eternity. His heart gets into the habit of going along with the convictions of his understanding, and he becomes as teachable and tractable as a little child.

Here is the grand distinction. Let churches, or individual members, who have only this worldly repentance, pass through a revival, and get waked up and bustle about, and then grow cold again. Let this be repeated and you find them more and more difficult to be roused, till by and by they become as hard as the nether mill-stone, and nothing can ever rally them to a revival again. Directly over against this are those churches and individuals who have true repentance. Let them go through successive revivals, and you find them growing more and more mellow and tender until they get to such a state, that if they hear the trumpet blow for a revival, they kindle and glow instantly and are ready for the work.

This distinction is as broad as between light and darkness. It is everywhere observable among the churches and church members. You see the principle illustrated in sinners, who after passing through repeated revivals, by and by will scoff and rail at all religion, and although the heavens hang with clouds of mercy over their heads, they heed it not but reject it. It is so in churches and members, if they have not true repentance, every fresh excitement hardens the heart and renders them more difficult to be reached by the truth.

9. It sears the conscience.

Such persons are liable at first to be thrown into distress, whenever the truth is flashed upon their mind. They may not have so much conviction as the real Christian. But the real Christian is filled with peace at the very time that his tears are flowing from conviction of sin. And each repeated season of conviction makes him more and more watchful, and tender, and careful, till his conscience becomes, like the apple of his eye, so tender that the very appearance of evil will offend it. But the other kind of sorrow, which does not lead to hearty renunciation of sin, leaves the heart harder than before, and by and by sears the conscience as with a hot iron. This sorrow worketh death.

10. It rejects Jesus Christ as the ground of hope.

Depending on reformation and sorrow, or anything else, it leads to no such reliance on Jesus Christ, that the love of Christ will constrain him to labor all his days for Christ.

11. It is transient and temporary.

This kind of repentance is sure to be repented of. By and by you will find such persons becoming ashamed of the deep feelings that they had. They do not want to speak of them, and if they talk of them it is always lightly and coldly. They perhaps bustled about in time of revival, and appeared as much engaged as anybody, and very likely were among the extremes in everything that was done. But now the revival is over, and you find them opposed to new measures, and changing back, and ashamed of their zeal. They in fact repent of their repentance.

Such persons, after they have joined the church, will be ashamed of having come to the anxious seat. When the height of the revival has gone by, they will begin to talk against being too enthusiastic, and the necessity of getting into a more sober and consistent way in religion. Here is the secret---they had a repentance of which they afterwards repented.

You sometimes find persons who profess to be converted in a revival, turning against the very measures, and means, and doctrines, by which they profess to have been converted. Not so with the true Christian. He is never ashamed of his repentance. The last thing he would ever think of being ashamed of, is the excitement of feeling he felt in a revival.

REMARKS

1. We learn from what has been said, one reason why there is so much spasmodic religion in the church.

They have mistaken conviction for conversion, the sorrow of the world for that godly sorrow that worketh repentance unto salvation, not to be repented of. I am convinced, after years of observation, that here is the true reason for the present deplorable state of the church all over the land.

2. We see why sinners under conviction feel as if it was a great cross to become Christians.

They think it a great trial to give up their ungodly companions, and to give up their sins. Whereas, if they had true repentance, they would not think it any cross to give up their sins. I recollect how I used to feel, when I first saw young persons becoming Christians and joining the church. I thought it was a good thing on the whole to have religion, because they would save their souls and get to heaven. But for the time, it seemed to be a very sorrowful thing. I never dreamed then, that these young people could be really happy now. I believe it is very common for persons, who know that religion is good on the whole, and good in the end, to think they cannot be happy in religion. This is all owing to a mistake respecting the true nature of repentance. They do not understand that true repentance leads to an abhorrence of those things that were formerly loved. Sinners do not see that when their young friends become true Christians, they feel an abhorrence for their balls and parties, and sinful amusements and follies, that the love for these things is crucified.

I once knew a young lady who was converted to God. Her father was a very proud worldly man. She used to be very fond of dress, and the dancing school, and balls. After she was converted, her father would force her to go to the dancing school. He used to go along with her, and force her to stand up and dance. She would go there and weep, and sometimes when she was standing up on the floor to dance, her feelings of abhorrence and sorrow would so come over her, that she would turn away and burst into tears. Here you see the cause of all that. She truly repented of these things, with a repentance not to be repented of. O, how many associations would such a scene recall to a Christian, what compassion for her former gay companions, what abhorrence of their giddy mirth, how she longed to be in the prayer-meeting, how could she be happy there? Such is the mistake which the impenitent, or those who have only worldly sorrow, fall into, in regard to the happiness of the real Christian.

3. Here you see what is the matter with those professing Christians who think it a cross to be very strict in religion.

Such persons are always apologizing for their sins, and pleading for certain practices, that are not consistent with strict religion. It shows that they love sin still, and will go as far as they dare in it. If they were true Christians, they would abhor it, and turn from it, and would feel it to be a cross to be dragged to it.

4. You see why some know nothing what it is to enjoy religion.

They are not cheerful and happy in religion. They are grieved because they have to break off from so many things they love, or because they have to give so much money. They are in the fire all the time. Instead of rejoicing in every opportunity of self-denial, and rejoicing in the plainest and most cutting exhibitions of truth, it is a great trial to them to be told their duty, when it crosses their inclinations and habits. The plain truth distresses them. Why? Because their hearts do not love to do duty. If they loved to do their duty, every ray of light that broke in upon their minds from heaven, pointing out their duty, would be welcomed, and make them more and more happy.

Whenever you see such persons, if they feel cramped and distressed because the truth presses them, if their hearts do not yield and go along with the truth, HYPOCRITE is the name of all such professors of religion. If you find that they are distressed like anxious sinners, and that the more you point out their sins the more they are distressed, be you sure, that they have never truly repented of their sins, nor given themselves up to be God's.

5. You see why many professed converts, who have had very deep exercises at the time of their conversion, afterwards apostatize.

They had deep convictions and great distress of mind, and afterwards they got relief and their joy was very great, and they were amazingly happy for a season. But by and by they decline, and then they apostatize. Some, who do not discriminate properly between true and false repentance, and who think there cannot be such deep exercises without divine power, call these cases of falling from grace. But the truth is, they went out from us because they were not of us. They never had that repentance that kills and annihilates the disposition to sin.

6. See why backsliders are so miserable.

Perhaps you will infer that I suppose all true Christians are perfect, from what I said about the disposition to sin being broken up and changed. But this does not follow. There is a radical difference between a backslidden Christian and a hypocrite who has gone back from his profession. The hypocrite loves the world, and enjoys sin when he returns to it. He may have some fears and some remorse, and some apprehension about the loss of character; but after all he enjoys sin. Not so with the backslidden Christian. He loses his first love, then he falls a prey to temptation, and so he goes into sin. But he does not love it; it is always bitter to him; he feels unhappy and away from home. He has indeed, at the time, no Spirit of God, no love of God in exercise to keep him from sin, but he does not love sin; he is unhappy in sin; he feels that he is a wretch. He is as different from the hypocrite as can be. Such an one, when he leaves the love of God, may be delivered over to Satan for a time, for the destruction of the flesh, that the Spirit may be saved; but he can never again enjoy sin as he used to, or delight himself as he once could in the pleasures of the world. Never again can he drink in iniquity like water. So long as he continues to wander, he is a wretch. If there is one such here tonight, you know it.

7. You see why convicted sinners are afraid to pledge themselves to give up their sins.

They tell you they dare not promise to do it, because they are afraid they shall not keep the promise. There you have the reason. They love sin. The drunkard knows that he loves rum, and though he may be constrained to keep his promise and abstain from it, yet his appetite still craves it. And so with the convicted sinner. He feels that he loves sin, that his hold on sin has never been broken off, and he dares not promise.

8. See why some professors of religion are so much opposed to pledges.

It is on the same principle. They love their sins so well, they know their hearts will plead for indulgence, and they are afraid to promise to give them up. Hence many who profess to think they are Christians, refuse to join the church. The secret reason is, they feel that their heart is still going after sin, and they dare not come under the obligations of the church-covenant. They do not want to be subject to the discipline of the church, in case they should sin. That man knows he is a hypocrite.

9. Those sinners who have worldly sorrow, can now see where the difficulty lies, and what is the reason they are not converted.

Their intellectual views of sin may be such, that if their hearts corresponded, they would be Christians. And perhaps they are thinking that this is true repentance. But if they were truly willing to give up sin, and all sin, they would not hesitate to pledge themselves to it, and to have all the world know that they had done it. If there are any such here, I ask you now to come forward, and take these seats. If you are willing to give up sin, you are willing to promise to do it, and willing to have it known that you have done it. But if you resist conviction, and when your understanding is enlightened to see what you ought to do, your heart still goeth forth after your sins, tremble, sinner, at the prospect before you. All your convictions will avail you nothing. They will only sink you deeper in hell for having resisted them.

If you are willing to give up your sins, you can signify it as I have named. But if you still love your sins, and want to retain them, you can keep your seats. And now, shall we go and tell God in prayer, that these sinners are unwilling to give up their sins, that though they are convinced they are wrong, they love their idols and after them they will go? The Lord have mercy on them, for they are in a fearful case.

## LECTURE X.

DISHONESTY IN SMALL MATTERS INCONSISTENT WITH HONESTY IN ANYTHING.

TEXT.---"He that is unjust in the least is unjust also in much." Luke xvi. 10.

These words are a part of the parable of the unjust steward, or rather, a principle which our Lord lays down in connection with the parable. The words do not require that I should go into an explanation of the parable itself, as they make no part of the story which the Lord Jesus was relating. The principle involved or laid down, is what I have to do with tonight. In preaching from these words I design to illustrate the principle laid down which is this:

One who is dishonest in small matters, is not really honest in anything.

The order which I shall pursue is the following:

I. I shall show what I do not mean by this principle.

II. Show what I do mean by it.

III. Prove the principle, that one who is dishonest in small matters is not really honest at all.

IV. Show by what principle those individuals are governed who, while they are dishonest in small things, appear to be honest, and even religious, in larger affairs.

V. Mention several instances where persons often manifest a want of principle in small matters.

I. I am to show what I do not mean by the principle, that one who is dishonest in small matters is not really honest in anything.

Answer. I do not mean that if a person is dishonest in small matters, and will take little advantages in dealing, it is therefore certain that in greater matters he will not deal openly and honorably according to the rules of business.

Or that it is certain, if a man will commit petty thefts and depredations, that he will commit highway robbery. There may be various reasons why a man who will commit such depredations will not go into more daring and outrageous crimes.

Or that if a man indulges unclean thoughts, it is certain he will commit adultery.

Or that if he indulges covetous desires, it is certain he will steal.

Or that if he indulges in ill-will towards anyone, he will commit murder.

Or that if he would enslave a fellow man, and deprive him of instruction and of all the rights of man, he will certainly commit other crimes of equal enormity.

Or that if he will defraud the government in little things, such as postage, or duties on little articles, he will rob the treasury.

II. I am to explain what I do mean by the principle laid down, that if a man is dishonest in little things, he is not really honest in anything.

What I mean is, that if a man is dishonest in small matters, it shows that he is not governed by principle in anything. It is therefore certain that it is not real honesty of heart which leads him to act right in greater matters. He must have other motives than honesty of heart, if he appears to act honestly in larger things, while he acts dishonestly in small matters.

III. I am to prove the principle.

I am not going to take it for granted, although the Lord Jesus Christ expressly declares it. I design to mention several considerations in addition to the force of the text. I believe it is a general impression that a person may be honest in greater matters, and deserve the character of honesty, notwithstanding he is guilty of dishonesty in small matters.

1. If he was actuated by a supreme regard to the authority of God, and if this was the habitual state of his mind, such a state of mind would be quite as apt to manifest itself in smaller matters as in large. Nay, where the temptation is small, he would be more certain to act conscientiously than in greater matters, because there is less to induce him to act otherwise. What is honesty? If a man has no other motives for acting honestly than mere selfishness, the devil is as honest as he is; for I dare say he is honest with his fellow devils, as far as it is for his interest or policy to be so. Is that honesty? Certainly not. And, therefore, if a man does not act honestly from higher motives than this, he is not honest at all, and if he appears to be honest in certain important matters, he has other motives than a regard to the honor of God.

2. It is certain that, if an individual is dishonest in small matters, he is not actuated by love to God. If he was actuated by love to God, he would feel that dishonesty in small matters is just as inconsistent as in great. It is as real a violation of the law of God, and one who truly loves God would no more act dishonestly in one than in the other.

3. It is certain that he is not actuated by real love to his neighbor, such as the law of God requires. If he loved his neighbor as himself, he would not defraud him in small things any more than in great. Nay, he might do it in great things, where the temptation to swerve from his integrity was powerful. But where the temptation is small, it cannot be that one who truly loves his neighbor would act dishonestly. See the case of Job. Job truly loved God, and you see how far he went, and what distress he endured, before he would say a word that even seemed disparaging or complaining of God. And when the temptation was overwhelming, and he could see no reason why he should be so afflicted, and his distress became intolerable, and his soul was all in darkness, and his wife set in and told him to curse God and die, he would not do it then, but said, "Thou speakest as one of the foolish women speaketh. What! shall we receive good at the hand of God, and shall we not receive evil?" Do you suppose Job would have swerved from his integrity in little things, or for small temptations? Never. He loved God. And if you find a man who truly loves his neighbor, you will not see him deceiving or defrauding his neighbor for trifling temptations.

IV. I am to examine some of the motives by which a person may be actuated, who is dishonest in little things, while he may appear to be honest in greater matters.

Our business here is to ascertain how this apparent discrepancy can consist with the declaration in the text. The Lord Jesus Christ has laid down the principle, that if a man is dishonest in small matters, he is not strictly honest at all. Now, here are facts, which to many appear to contradict this. We see many men that in small matters exhibit a great want of principle, and appear to be quite void of principle, while in larger things they appear to be honorable and even pious. This must be consistent, or Jesus Christ has affirmed a falsehood. That it is consistent with truth will be admitted, if we can show that their conduct in regard to larger matters can be accounted for on other principles than honesty of heart. If we can account for it on principles of mere selfishness, it will be admitted, that where a man is dishonest in small things, he is not really honest at all, however honestly he may act in regard to larger matters.

1. They may act honestly in larger matters for fear of disgrace.

They may know that certain small things are not likely to be mentioned in public, or to have a noise made about them, and so they may do such things, while the fear of disgrace deters them from doing the same things in regard to larger matters, because it will make a noise. What is this but one form of selfishness overbalancing another form? It is selfishness still, not honesty.

2. He may suppose it will injure his business, if he is guilty of dishonesty with men of business, and so he deals honestly in important matters, while in little things he is ready to take any advantage he can, that will not injure his business. Thus a man will take advantage of a seamstress, and pay her a few cents less than he knows it is really worth for making a garment, while the same individual, in buying a bale of goods, would not think of showing a disposition to cheat, because it would injure his business. In dealing with an abused and humble individual, he can gripe and screw out a few cents without fear of public disgrace, while he would not for any consideration do an act which would be publicly spoken of as disreputable and base.

3. Fear of human law may influence a man to act honestly in such things as are likely to be taken up, while in such small matters as the law is not likely to notice, he will defraud or take advantage.

4. The love of praise influences many to act honestly and honorably, and even piously, in matters that are likely to be noticed. Many a man will defraud a poor person out of a few cents in the price of labor, and then, in some great matter on public occasion, appear to act with great liberality. What is the reason, that individuals who habitually screw down their servants, seamstresses, and other poor people that they employ, to the lowest penny, and take all the advantage they can of such people, will then, if a severe winter comes, send out cart loads of fuel to the poor, or give hundreds of dollars to the committees? You see that it is for the love of praise, and not the love of God nor the love of man.

5. The fear of God. He may be afraid of the divine wrath, if he commits dishonest acts of importance, while he supposes God will overlook little things, and not notice it if he is dishonest in such small matters.

6. He may restrain his dishonest propensities from mere selfrighteousness, and act honestly in great things for the sake of bolstering up his own good opinion of himself, while in little things he will cheat and play the knave.

I said in the beginning, that I did not mean, that if a man would take advantages, he would certainly never act with apparent uprightness. It often comes to pass, that individuals who act with great meanness and dishonesty in small affairs, will act uprightly and honorably, on the ground that their character and interest are at stake. Many a man who among merchants is looked upon as an honorable dealer, is well known, by those who are more intimately acquainted with him, to be mean and knavish and overreaching in small matters, or in his dealings with more humble and more dependent individuals. It is plain that it is not real honesty of heart, which makes him act with apparent honesty in his more public transactions.

So I said, that if an individual will commit petty thefts, it is not certain he would commit highway robbery. He might have various reasons for abstaining, without having a particle too much honesty to rob on the highway, or to cut a purse out of your pocket in the crowd. The individual may not have courage enough to break out in highway robbery, or not skill enough, or nerve enough, or he may be afraid of the law, or afraid of disgrace, or other reasons.

An individual may indulge unclean thoughts, habitually, and yet never actually commit adultery. He may be restrained by fear, or want of opportunity, and not by principle. If he indulges unclean thoughts, he would certainly act uncleanly, if it were not for other reasons than purity of principle.

An individual may manifest a covetous spirit, and yet not steal. But he has the spirit that would lead him to steal, if not restrained by other reasons than honesty or principle.

A man may be angry, and yet his anger never break out in murder. But his hatred would lead him to do it, so far as principle is concerned. And if it is not done, it is for other reasons than true principle.

An individual may oppress his fellow man, enslave him, deprive him of instruction, and compel him to labor without compensation, for his own benefit, and yet not commit murder, or go to Africa to engage in the slave trade, because it would endanger his reputation or his life. But if he will do that which divests life of all that is desirable to gratify his own pride or promote his own interest, it cannot be principle, either of love to God or love to man, that keeps him from going any length, if his interest requires it. If a man, from regard to his own selfish interest, will take a course towards any human being which will deprive him of all that renders life desirable, it is easy to see that, so far as principle is concerned, there is nothing in the way of his doing it by violence on the coast of Africa, or taking life itself, when his interest requires it.

So an individual who will defraud the United States' treasury of eighteen cents in postage, has none too much principle to rob the treasury, if he had the same prospect of impunity. The same principle that allowed him to do the one, would allow him to do the other. And the same motive that led him to do the one, would lead him to do the other if he had an opportunity, and if it were not counteracted by some other motive equally selfish.

A man may, in like manner, be guilty of little misrepresentations, who would not dare to tell a downright LIE. Yet if he is guilty of coloring the truth, and misrepresenting facts, with a design to deceive, or to make facts appear otherwise than they really are, he is really lying, and the individual who will do this would manufacture ever so many lies, if it was for his interest, or were he not restrained by other reasons than a sacred regard to truth.

V. I will mention some instances, where persons are dishonest in small matters, while they appear to act honestly and even piously in regard to matters of greater importance.

1. We often find individuals manifesting a great want of principle in regard to the payment of small debts, while they are extremely careful and punctual in the payment of notes in the bank, and in all their commercial transactions.

For instance, there is a man takes a newspaper, the price is only a small sum, and the publisher cannot send a collector to every individual, so this man lets his subscription lie along perhaps for years, and perhaps never pays it. The same individual, if it had been a note at the bank, would have been punctual enough; and no pains would have been spared, rather than let the note run beyond the day. Why? Because, if he does not pay his note in the bank, it will be protested, and his credit will be injured, but the little debt of twenty shillings or five dollars will not be protested, and he knows it, and so he lets it go by, and the publisher has to be at the trouble and expense of sending for it, or go without his money. How manifest it is that this man does not pay his notes at the bank from honesty of principle, but purely from a regard to his own credit and interest.

2. I have before referred to the case of seamstresses. Suppose an individual employs women to sew for him, and for the sake of underselling others in the same trade, he beats down these women below the just price of such work. It is manifest that the individual is not honest in anything. If, for the sake of making more profits, or of underselling, he will beat down these women---suppose he is honorable and prompt in his public transactions---no thanks to him, it is not because he is honest in his heart, but because it is his interest to seem so.

3. Some manifest this want of principle by committing little petty thefts. If they live at a boarding house, where there are boarders, they will commit petty thefts, perhaps, for fuel in the cellar. An individual will not be at the expense of getting a little charcoal for himself, to kindle his fire in the morning, but gets along by pilfering from the stores laid in by others, a handful at a time. Now the individual that will do that, shows himself to be radically rotten at heart.

A case once came to my knowledge, of this kind. An individual was sitting in a room, where the gentleman had on the table for some purpose a tumbler of wine and a pitcher of water. The gentleman had occasion to go out of the room a moment, but accidentally left the door a-jar, and while he was out, looking back he saw this individual drink part of the wine in the tumbler, and then to conceal it, fill up the tumbler with water, and take his seat. Now, the individual who did that showed that he loved wine, and that he was none too good to steal, he showed that so far as principle was concerned, he would get drunk if he had the means, and steal if he had a chance; in fact, at heart, he was both a drunkard and a thief.

4. Individuals often manifest great dishonesty when they find articles that have been lost, especially articles of small value. One will find a penknife, perhaps, or a pencil case, and never make the least inquiry, even among those he has reason to believe were the losers. Now, the man that would find a penknife, and keep it without making inquiry, where there was any prospect of finding the owner, so far as principle is concerned, would keep a pocket-book full of bank notes, if he should find it and have an equal chance of concealment. And yet this same individual, if he should find a pocket book with five thousand dollars in it, would advertise it in the newspapers, and make a great noise, and profess to be wonderfully honest. But what is his motive? He knows that the five thousand dollars will be inquired after, and if he is discovered to have concealed it, he shall be ruined. Fine honesty, this!

5. Many individuals conceal little mistakes that are made in their favor, in reckoning, or in giving change. If an individual would keep still, say nothing, and let it pass, when such a mistake is made in his favor, it is manifest that nothing but a want of opportunity and impunity would prevent him from taking any advantage whatever, or overreaching to any extent.

6. Frauds on the Post Office are of the same class.

Who does not know that there is a great deal of dishonesty practiced here. Some seem to think there is no dishonesty in cheating the government out of a little postage. Postmasters will frank letters that they have no right to. Many will frank letters not only for their families but for their neighbors, all directly contrary to law, and a fraud upon the Post Office. The man that will do that is not honest. What would not such a man do, if he had the same prospect of impunity in other frauds, that he has in this?

7. Smuggling is a common form of petty dishonesty. How many a man will contrive to smuggle little articles in his trunk, when he comes home from England, that he knows ought to pay duty to the custom house, and he thinks but little of it, because the sum is so small, whereas, the smaller the sum, the more clearly the principle is developed. Because the temptation is so small, it shows how weak is the man's principle of honesty, that can be overcome by such a trifle. The man that would do this, if he had the same opportunity, would smuggle a cargo. If, for so little, he will lose sight of his integrity, and do a dishonest act, he is not too good to rob the treasury.

REMARKS.

1. The real state of a man's heart is often more manifested in smaller matters than in business of greater moment.

Men are often deceived here, and think their being honest in greater things will go to prove their honesty of heart, notwithstanding their knavishness in smaller things, and so they are sure to be on their guard in great things, while they are careless of little matters, and so act out their true character. They overlook the fact, that all their honesty in larger matters springs from a wrong principle, from a desire to appear honest, and not from a determination to be honest. They overlook their own petty frauds because they guard their more public manifestations of character, and then take it for granted that they are honest, while they are nothing but rottennes at heart. The man who will take advantage in little things, where he is not watched, is not actuated by principle. If you want to know your real character, watch your hearts, and see how your principles develop themselves in little things.

For instance, suppose you are an eye-servant. You are employed in the service of another, and you do not mind being idle at times, for a short time, in the absence of your employer. Or you slight your work when not under the eye of your employer, as you would if he was present. The man who will do this is totally dishonest, and not to be trusted in anything, and very likely would take money from his employer's pocket book, if it were not for the fear of detection, or some other equally selfish motive. Such a person is not to be trusted at all, except in circumstances where it is his interest to be honest.

Mechanics that slight their work when it will not be seen or known by their employer, are rotten at heart, and not to be trusted at all, any farther than you can make it for their interest to be honest.

Persons who will knowingly misstate facts in conversation, would bear false witness in court under oath, if favored with opportunity and impunity. They never tell the truth at all because it is truth, or from the love of truth. Let no such man be trusted.

Those who are, are unchaste in conversation would be unchaste in conduct, if they had opportunity and impunity.---Spurn the man or woman who will be impure in speech, even among their own sex, they have no principle at all, and are not to be trusted on the ground of their principles. If persons are chaste from principle, they will no more indulge in unclean conversation than unclean actions. They will abhor even the garment spotted with the flesh.

2. The individual who will indulge in any one sin, does not abstain from any sin because it is sin.

If he hated sin, and was opposed to sin because it is sin, he would no more indulge in one sin than another. If a person goes to pick and choose among sins, avoiding some, and practicing others, it is certain that it is not because he regards the authority of God, or hates sin, that he abstains from any sin whatever.

3. Those individuals who will not abandon all intoxicating drinks for the purpose of promoting temperance, never gave up ardent spirits for the sake of promoting temperance.

It is manifest that they gave up ardent spirits from some other consideration than a regard to the temperance cause. If that had been their object, they would give up alcohol in all its forms, and when they find that there is alcohol in wine and beer and cider, they would give them up of course. Why not?

4. The man who, for the sake of gain, will sell rum, or intoxicating drinks, to his neighbor, and put a cup to his neighbor's mouth, and would thus consent to ruin him, soul and body, would consent to sell his neighbor into slavery to promote his own selfish interests, if he could do it with impunity. And if he did not rob and murder him for the sake of his money, it certainly would not be because the love of God or of man restrained him. If the love of self is so strong, that he will consent to do his neighbor the direct injury of selling him ardent spirits, nothing but selfishness under some other form, prevailing over the love of money, could prevent his selling men into slavery, robbing, or murdering them, to get their money. He might love his own reputation; he might fear the penalty of human law; he might fear the destruction of his own soul, so much as to restrain him from these acts of outrage and violence. But certainly it could not be the principle of love to God or man that would restrain him.

5. The individual who will enslave his fellow men for his own selfish objects, would enslave others, any or all, if his interest demanded, and if he had the same opportunity.

If a man will appropriate the rights of one, he would appropriate the rights of all men, if he could do it with impunity. The individual who will deprive a black man of his liberty, and enslave him, would make no scruple to enslave a white man, if circumstances were equally favorable. The man who contends that the black laborer of the south ought to be held in slavery, if he dared, would contend to have the white laborers of the north enslaved, and would urge the same kind of arguments, that the peace and order of society requires it, and laborers are so much better off when they have a master to take care of them. The famous Bible argument too, is as good in favor of white slaves as blacks, if you only had the power to carry it out. The man who holds his fellow man as property, would take his fellow man as property, if he could with impunity. The principle is the same in all. It is not principle that keeps men who holds slaves from kidnapping on the coast of Africa, or from making war to enslave the free laborers of the north.

6. The man that will not practice self-denial in little things to promote religion, would not endure persecution for the sake of promoting religion.

Those who will not deny their appetite would not endure the scourge and the stake. Perhaps, if persecution were to arise, some might endure it for the sake of the applause it would bring, or to show their spirit, and to face opposition. There is a natural spirit of obstinacy, which is often roused by opposition, that would go to the stake rather than yield a point. But it is easily seen, that it is not true love to the cause which prompts a man to endure opposition, if he will not endure self-denial in little things for the sake of the cause.

7. Little circumstances often discover the state of the heart.

The individual that we find delinquent in small matters, we of course infer would be much more so in larger affairs, if circumstances were equally favorable.

Where you find persons wearing little ornaments from vanity, set them down as rotten at heart. If they could, they would go all lengths in display, if they were not restrained by some other considerations than a regard to the authority of God and the honor of religion. You may see this every day in the streets. Men walking with their cloaks very carefully thrown over their shoulders so as to show the velvet, and women with their feathers tossing in the air---it is astonishing how many ways there are in which these little things show their pride and rottenness of heart.

You say these are little things. I know they are little things, and because they are little things, I mention them. It is because they are little things, that they show the character so clearly. If their pride was not deeply rooted, they would not show it in little things. If a man had it put in his power to live in a palace, with everything corresponding, it would be no wonder if he should give way to the temptation. But when his vanity shows itself in little things, he gives full evidence that it has possession of his soul.

How important it is for you to see this, and to keep a watch over these little things, so as to see what you are, and to know your characters, as they appear in the sight of God.

How important to cultivate the strictest integrity, such as will carry itself out in small things as well as in large. There is something so beautiful, when you see an individual acting in little things with the same careful and conscientious uprightness as in matter of the greatest moment. Until professors of religion will cultivate this universal honesty, they will always be a reproach to religion.

Oh, how much would be gained, if professors of religion would evince that entire purity and honesty on all occasions and to all persons, and do what is just right, so as to commend religion to the ungodly. How often do sinners fix their eye on some petty delinquencies of professors of religion, and look with amazement at such things in persons who profess the fear of God. What an everlasting reproach to religion, that so many of its professors are guilty of these little, mean, paltry knaveries. The wicked have cause enough to see, that such professors cannot have any principle of honesty, and that such religion as they exhibit is good for nothing, and is not worth having.

Of what use is it for that woman to talk to her impenitent servant about religion, when her servant knows that she will not hesitate to overreach and screw down and cheat in petty things? Or for that merchant to talk to his clerks, who know that however honorable he may be in his greater and more public transactions, he is mean and knavish in little things? It is worse than useless.

## LECTURE XI.

BOUND TO KNOW YOUR TRUE CHARACTER.

TEXT---"Examine yourselves, whether ye be in the faith; prove your own selves."---2 Corinthians xiii. 5.

In speaking from this text I design to pursue the following order:

I. Show what is intended by the requirement in the text.

II. The necessity of this requirement.

III. The practicability of the duty enjoined.

IV. Give some directions as to the manner of performing the duty.

I. I am to show what is intended by the requirement in the text, "Examine yourselves, whether ye be in the faith; prove your own selves."

It requires that we should understand our own hearts, that we should take the proper steps to make proof of our real characters, as they appear in the sight of God. It refers not to a trial or proof of our strength, or knowledge, but our moral character, that we should thoroughly test it, so as to understand it as it is. It implies that we should know how God regards us, and what He thinks of us, whether He considers us saints or sinners. It is nothing less than a positive command, that we should ascertain our own true character, and settle the question definitely for ourselves, whether we are saints or sinners, heirs of heaven or heirs of hell.

II. I am to show the necessity of this requirement.

1. It is indispensable to our own peace of mind, that we should prove and ascertain our true character, as it is in the sight of God.

The individual who is uncertain as to his real character, can have no such thing as settled peace of mind. He may have apathy, more or less complete and perfect, but apathy is very different from peace. And very few professors of religion, or persons who continue to hear the gospel, can have such apathy for any length of time, as to suppress all uneasy feelings, at being uncertain respecting their true character and destiny. I am not speaking of hypocrites, who have seared their consciences, or of scoffers who may be given up of God. But in regard to others, it is strictly true that they must have this question settled in order to enjoy peace of mind.

2. It is essential to Christian Honesty.

A man who is not truly settled in his mind as to his own character is hardly honest in religion. If he makes a profession of religion when he does not honestly believe himself a saint, who does not know that that is not exactly honest? He is half a hypocrite, at heart. So when he prays, he is always in doubt whether his prayers are acceptable, as coming from a child of God.

3. A just knowledge of one's own character is indispensable to usefulness.

If a person has always to agitate this question in his mind, "Am I a Christian?"---if he has to be always anxiously looking at his own estate all the while, and doubtful how he stands, it must be a great hindrance to his usefulness. If when he speaks to sinners, he is uncertain whether he is not himself a sinner, he cannot exhort with that confidence and simplicity, that he could if he felt his own feet on a rock. It is a favorite idea with some people, that it is best for saints to be always in the dark, to keep them humble. Just as if it was calculated to make a child of God proud to know that he is a child of God. Whereas, one of the most weighty considerations in the universe to keep him from dishonoring God is, to know that he is a child of God. When a person is in an anxious state of mind, he can have but little faith, and his usefulness cannot be extensive till the question is settled.

III. The practicability of this requirement.

It is a favorite idea with some, that in this world the question never can be settled. It is amazing what a number of persons there are, that seem to make a virtue of their great doubts, which they always have, whether they are Christians. For hundreds of years it has been looked upon by many as a suspicious circumstance, if a professor of religion is not filled with doubts. It is considered as almost a certain sign, he knows nothing of his own heart. One of the universal questions put to candidates for admission has been, "Have you any doubts of your good estate?" And if the candidate answers, "O, yes, I have great doubts," that is all very well, and is taken as evidence that he is spiritual, and has a deep acquaintance with his own heart, and has a great deal of humility. But if he has no doubts, it is taken as evidence that he knows little of his own heart, and is most probably a hypocrite. Over against all this, I maintain that the duty enjoined in the text is a practicable duty, and that Christians can put themselves to such a proof, as to know their own selves, and have a satisfactory assurance of their real character.

1. This is evident from the command in the text, "Examine yourselves, whether ye be in the faith; prove your own selves." Will anyone believe that God requires us to examine ourselves, and prove ourselves, and see what is our true character, when he knows it to be impossible for us ever to learn our true character?

2. We have the best possible medium of proof, to try ourselves, and prove our character, and that is our consciousness.

Consciousness gives the highest possible certainty as to the facts by which our characters are to be determined, and the great question is settled, What is our state before God? We may have, and ought to have, the same kind of evidence of our state before God as we have of our existence; and that is, consciousness. Nay, we cannot help having the evidence. Consciousness is continually testifying what are our states of mind, and it only needs for us to take notice of what consciousness testifies, and we can settle the question as certainly as we can our own existence.

3. God gives men such constant opportunities to act out what is in their hearts, that nothing but negligence can prevent their coming to a decision of the matter.

If men were shut up in dungeons, where they had no opportunity to act, and no chance of being influenced by circumstances, and no way to develop the state of their hearts, they would not be so much to blame for not knowing themselves. But God has placed them in the circumstances in which they are in this life on purpose, as He said to the children of Israel, to prove them, and to know what is in their hearts, and whether they will keep His commandments or no. The things around us must produce an impression on our minds, and lead us to feel and act in some way. And this affords opportunities of self-knowledge, when we see how we feel and how we are inclined to act in such diversified circumstances.

4. We are further qualified to trust our own true characters, by having a perfect rule to try them by.

The law of God is a true standard by which to try our characters. We know exactly what that is, and we have therefore an infallible and an invariable rule by which to judge of ourselves. We can bring all our feelings and actions to this rule, and compare them with this standard, and know exactly what is their true character in the sight of God, for God himself tries them by the same standard.

5. Our circumstances are such that nothing but dishonesty can possibly lead us to self-deception.

The individual who is self-deceived is not only careless and negligent, but decidedly dishonest, or he would not deceive himself. He must be to a great degree prejudiced by pride, and blinded by self-will, or he could not but know that he is not what he professes to be. The circumstances are so many and so various, that call forth the exercises of his mind, that it must be willful blindness that is deceived. If they never had any opportunities to act, or if circumstances did not call forth their feelings, they might be ignorant. A person who had never seen a beggar, might not be able to tell what were his true feelings towards beggars. But place him where he meets beggars every day, and he must be willfully blind or dishonest, if he does not know the temper of his heart towards a beggar.

IV. I will mention a few things as to the manner of performing this duty.

First. Negatively.

I. It is not done by waiting for evidence to come to us.

Many seem to wait, in a passive attitude, for the evidence to come to them, to decide whether they are Christians or not. They appear to be waiting for certain feelings to come to them. Perhaps they pray about it; perhaps they pray very earnestly, and then wait for the feelings to come which will afford them satisfactory evidence of their good estate. Many times they will not do anything in religion till they get this evidence, and they sit and wait, and wait, in vain expectation that the Spirit of God will come some time or other, and lift them out of this slough, while they remain thus passive and stupid. They may wait till doomsday and never get it in this way.

2. Not by any direct attempt to force the feelings into exercise which are to afford the evidence.

The human mind is so constituted, that it never will feel by trying to feel. You may try as hard as you please, to feel in a particular way. Your efforts to put forth feelings are totally unphilosophical and absurd. There is now nothing before the mind to produce emotion or feeling. Feeling is always awakened in the mind by the mind's being intensely fixed on some object calculated to awaken feeling. But when the mind is fixed, not upon the object, but on direct attempts to put forth feeling, this will not awaken feeling. It is impossible. The attention must be taken up with the object calculated to awaken feeling, or there will be no feeling. You may as well shut up your eyes and attempt to see, or go into a dark room. In a dark room there is no object to awaken the sense of sight, and you may EXERT yourself, and strain your eyes, and try to see, but you will see nothing. When the mind's attention is taken up with looking inward, and attempting to examine the nature of the present emotion, that emotion at once ceases to exist, because the attention is no longer fixed on the object that causes the emotion. I hold my hand before this lamp, it casts a shadow; but if I take the lamp away, there is no shadow; there must be light to produce a shadow. It is just so certain that if the mind is turned away from the object that awakens emotion, the emotion ceases to exist. The mind must be fixed on the object, not on the emotion, or there will be no emotion, and consequently no evidence.

3. You will never get evidence by spending time in mourning over the state of your heart.

Some people spend their time in nothing but complaining, "O, I don't feel, I can't feel, my heart is so hard." What are they doing? Nothing but mourning and crying because they don't feel. Perhaps they are trying to work themselves up into feeling! Just as philosophical as trying to fly. While they are mourning all the while, and thinking about their hard hearts, and doing nothing, they are the ridicule of the devil. Suppose a man should shut himself out from the fire and then go about complaining how cold he is, the very children would laugh at him. He must expect to freeze, if he will shut himself out from the means of warmth. And all his mourning and feeling bad will not help the matter.

Second. Positively. What must be done in this duty?

If you wish to test the true state of your heart with regard to any object, you must fix your attention on that object. If you wish to test the power or accuracy of sight, you must apply the faculty to the object, and then you will test the power and state of that faculty. You place yourself in the midst of objects, to test the state of your eyes, or in the midst of sounds, if you wish to test the perfectness of your ears. And the more you shut out other objects that excite the other senses, and the more strongly you fasten your minds on this one, the more perfectly you test the keenness of your vision, or the perfectness of your hearing. A multiplicity of objects is liable to distract the mind. When we attend to any object calculated to awaken feeling, it is impossible not to feel. The mind is so constituted that it cannot but feel. It is not necessary to stop and ask, "Do I feel?" Suppose you put your hand near the fire, do you need to stop and ask the question, "Do I really feel the sensation of warmth?" You know, of course, that you do feel. If you pass your hand rapidly by the lamp, the sensation may be so slight as not to be noticed, but is none the less real, and if you paid attention strictly enough, you would know it. Where the impression is slight, it requires an effort of attention to notice your own consciousness. So the passing feeling of the mind may be so slight as not to occupy your thoughts, and thus may escape your notice, but it is not the less real. But hold your hand in the lamp a minute, and the feeling will force itself upon your notice, whatever be your other occupations. If the mind is fixed on an object calculated to excite emotions of any kind, it is impossible not to feel those emotions in a degree; and if the mind is intently fixed, it is impossible not to feel the emotions in such a degree as to be conscious that they exist. These principles will show you how we are to come at the proof of our characters, and know the real state of our feelings towards any object. It is by fixing our attention on the object till our emotions are so excited that we become conscious what they are

I will specify another thing that ought to be borne in mind. Be sure the things on which your mind is fixed, and on which you wish to test the state of your heart are realities.

There is a great deal of imaginary religion in the world, which the people who are the subjects of it mistake for real. They have high feelings, their minds are much excited, and the feeling corresponds with the object contemplated. But here is the source of the delusion---the object is imaginary. It is not that the feeling is false or imaginary. It is real feeling. It is not that the feeling does not correspond with the object before the mind. It corresponds perfectly. But the object is a fiction. The individual has formed a notion of God, or of Jesus Christ, or of salvation, that is altogether aside from the truth, and his feelings in view of these imaginations are such as they would be towards the true objects, if he had true religion, and so he is deluded. Here is undoubtedly a great source of the false hopes and professions in the world.

V. I will now specify a few things on which it is your duty to try the state of your minds.

1. Sin---not your own particular sins, but sin itself, as an outrage committed against God.

You need not suppose you will get at the true state of your hearts, merely by finding in your mind a strong feeling of disapprobation of sin. This belongs to the nature of an intelligent being, as such. All intelligent beings feel a disapprobation of sin, when viewed abstractly, and without reference to their own selfish gratification. The devil, no doubt, feels it. The devil no more feels approbation for sin, when viewed abstractly, than Gabriel. He blames sinners, and condemns their conduct, and whenever he has no selfish reason for being pleased at what they do, he abhors it. You will often find in the wicked on earth a strong abhorrence of sin. There is not a wicked man on earth, that would not condemn and abhor sin, in the abstract. The mind is so constituted, that sin is universally and naturally and necessarily abhorrent to right reason and to conscience. Every power of the mind revolts at sin. Man has pleasure in them that commit iniquity, only when he has some selfish reason for wishing them to commit it. No rational being approves of sin, as sin.

But there is a striking difference between the constitutional disapprobation of sin, as an abstract thing, and that hearty detestation and opposition that is founded on love to God. To illustrate this idea. It is one thing for that youth to feel that a certain act is wrong, and quite another thing to view it as an injury to his father. Here is something in addition to his former feeling. He has not only indignation against the act as wrong, but his love to his father produces a feeling of grief that is peculiar. So the individual who loves God feels not only a strong disapprobation of sin, as wrong, but a feeling of grief mingled with indignation when he views it as committed against God.

If, then, you want to know how you feel towards sin, how do you feel when you move round among sinners, and see them break God's law? When you hear them swear profanely, or see them break the Sabbath, or get drunk, how do you feel? Do you feel as the Psalmist did when he wrote, "I beheld the transgressors, and was grieved, because they kept not thy word?" So he says, "Rivers of waters run down mine eyes, because they keep not thy law." And again, "Horror hath taken hold upon me, because of the wicked that forsake thy law."

2. You ought to test the state of your hearts towards your own sins.

Look back on your past sins, call up your conduct in former times, and see whether you do cordially condemn it and loathe it, and feel as an affectionate child would feel, when he remembers how he has disobeyed or dishonored a beloved parent. It is one thing to feel a strong conviction that your former conduct was wicked. It is quite another thing to have this feeling attended with strong emotions of grief, because it was sin against God. Probably there are few Christians who have not looked back upon their former conduct towards their parents with deep emotion, and thought how a beloved father and an affectionate mother have been disobeyed and wronged; and who have not felt, in addition to a strong disapprobation of their conduct, a deep emotion of grief, that inclined to vent itself in weeping, and perhaps did gush forth in irrepressible tears. Now this is true repentance towards a parent. And repentance towards God is the same thing, and if genuine, it will correspond in degree to the intensity of attention with which the mind is fixed on the subject.

3. You want to test your feelings towards impenitent sinners.

Then go among them, and converse with them, on the subject of their souls, warn them, see what they say, and how they feel, and get at the real state of their hearts, and then you will know how you feel towards the impenitent. Do not shut yourself up in your closet and try to imagine an impenitent sinner. You may bring up a picture of the imagination that will affect your sympathies, and make you weep and pray. But go and bring your heart in contact with the living reality of a sinner, reason with him, exhort him, find out his cavils, his obstinacy, his insincerity, pray with him if you can. You cannot do this without waking up emotions in your mind, and if you are a Christian, it will wake up such mingled emotions of grief, compassion and indignation, as Jesus Christ feels, and as will leave you no room to doubt what is the state of your heart on this subject. Bring your mind in contact with sinners, and fix it there, and rely on it you will feel.

4. You want to prove the state of your mind towards God.

Fix your thoughts intently on God. And do not set yourselves down to imagine a God after your own foolish hearts, but take the Bible and learn there what is the true idea of God. Do not fancy a shape or appearance, or imagine how He looks, but fix your mind on the Bible description of how He feels and what He does, and what He says, and you cannot but feel. Here you will detect the real state of your heart. Nay, this will constitute the real state of your heart, which you cannot mistake.

5. Test your feelings toward Christ.

You are bound to know whether you love the Lord Jesus Christ or not. Run over the circumstances of His life, and see whether they appear as realities to your mind, His miracles, His sufferings, His lovely character, His death, His resurrection, His ascension, His intercession now at the right hand of the throne of God. Do you believe all these? Are they realities to your mind? What are your feelings in view of them? When you think of His willingness to save, His ability to save, His atoning death, His power, if these things are realities to you, you will have feelings, of which you will be conscious, and concerning which there will be no mistake.

6. What are your feelings towards the saints?

If you wish to test your heart on this point, whether you love the saints, do not let your thoughts run to the ends of the earth, but fix your mind on the saints by you, and see whether you love them, whether you desire their sanctification, whether you really long to have them grow in grace, whether you can bear them in your heart to the throne of grace in faith, and ask God to bestow blessings on them.

7. So in regard to revivals.

You wish to know what is the state of your feelings toward revivals, then read about them, think about them, fix your mind on them, and you cannot but have feelings that will evince the state of your heart. The same is true of the heathen, of the slaves, of drunkards, of the Bible, of any object of pious regard. The only way to know the state of your heart is to fix your mind on the reality of those things, till you feel so intensely that there is no mistaking the nature of your feelings.

Should you find a difficulty in attending to any of these objects sufficiently to produce feeling, it is owing to one of two reasons, either your mind is taken up with some other parts of religion, so as not to allow of such fixed attention to the specified object, or your thoughts wander with the fool's eyes, to the ends of the earth. The former is sometimes the case, and I have known some Christians to be very much distressed because they did not feel so intensely as they think they ought on some subjects. Their own sins, for instance. A person's mind may be so much taken up with anxiety and labor and prayer for sinners, that it requires an effort to think enough about his own soul to feel deeply, and when he goes on his knees to pray about his own sins, that sinner with whom he has been talking comes right up before his mind, and he can hardly pray for himself. It is not to be regarded as evidence against you, if the reason why you do not feel on one subject in religion is because your feelings are so engrossed about another, of equal importance. But if your thoughts run all over the world, and that is the reason you do not feel deeply enough to know what is your true character, if your mind will not come down to the Bible, and fix on any object of religious feeling, lay a strong hand on yourself, and fix your thoughts with a death-grasp, till you do feel. You can command your thoughts: God has put the control of your mind in your own hands. And in this way, you can control your own feelings, by turning your attention upon the object you wish to feel about. Bring yourself, then, powerfully and resolutely, to that point, and give it not over till you fasten your mind to the subject, and till the deep fountains of feeling break up in your mind, and you know what is the state of your heart, and understand your real character in the sight of God.

REMARKS.

1. Activity in religion is indispensable to self-examination.

An individual can never know what is the true state of his heart, unless he is active in the duties of religion. Shut up in his closet, he never can tell how he feels towards objects that are without, and he never can feel right towards them until he goes out and acts. How can he know his real feelings towards sinners, if he never brings his mind in contact with sinners? He goes into his closet, and his imagination may make him feel, but it is a deceitful feeling, because not produced by a reality. If you wish to test the reality of your feelings towards sinners, go out and warn sinners, and then the reality of your feelings will manifest itself.

2. Unless persons try their hearts by the reality of things, they are constantly subject to delusion, and are all the time managing to delude themselves.

Suppose an individual shut up in a cloister, shut out from the world of reality, and living in a world of imagination. He becomes a perfect creature of imagination. So it is in religion, with those who do not bring their mind in contact with realities. Such persons think they love mankind, and yet do them no good. They imagine they abhor sin, and yet do nothing to destroy it. How many persons deceive themselves, by an excitement of the imagination about missions, for instance; how common it is for persons to get up a great deal of feeling, and hold prayer meetings for missions, who really do nothing to save souls. Women will spend a whole day at a prayer meeting to pray for the conversion of the world, while their impenitent servant in the kitchen is not spoken to all day, and perhaps not in a month, to save her soul. People will get up a public meeting, and talk about feeling for the heathen, when they are making no direct efforts for sinners around them. This is all a fiction of the imagination. There is no reality in such a religion as that. If they had real love of God, and love of souls, and real piety, the pictures drawn by the imagination about the distant heathen would not create so much more feeling than the reality around them.

It will not do to say, it is because their attention is not turned towards sinners around them. They hear the profane oaths, and see the Sabbath breaking and other vices, as a naked reality before their eyes, everyday. And if these produce no feeling, it is in vain to pretend that they feel as God requires for sinners in heathen lands, or anywhere. Nay, take this very individual, now so full of feeling for the heathen, as he imagines, and place him among the heathen, transport him to the Friendly Islands, or elsewhere, away from the fictions of imagination, and in the midst of the cold and naked reality of heathenism, and all his deep feeling is gone. He may write letters home about the abominations of the heathen, and all that, but his feeling about their salvation is gone. You hear people talk so about the heathen, who have never converted a soul at home, rely upon it that is all imagination. If they do not promote revivals at home, where they understand the language, and where they have direct access to their neighbors, much less can they be depended on to promote the real work of religion on heathen ground. The churches ought to understand this, and keep it in mind in selecting men to go on foreign missions. They ought to know that if the naked reality at home does not excite a person to action, the devil would only laugh at a million such missionaries.

The same delusion often manifests itself in regard to revivals. There is an individual who is a great friend to revivals. But mark; they are always the revivals of former days, or of revivals in the abstract, or distant revivals, or revivals that are yet to come. But as to any present revival, he is always aloof and doubtful. He can read about the revivals in President Edward's day, or in Scotland, or Wales, and be greatly excited and delighted. He can pray, "O Lord, revive thy work, O Lord, let us have such revivals, let us have a pentecost season, when thousands shall be converted in a day." But get him into the reality of things, and he never happens to see a revival in which he can take any interest, or feel real complacency. He is friendly to the fictitious imaginings of his own mind, he can create a state of things that will excite his feelings, but no naked reality ever brings him out to cooperate in actually promoting a revival.

In the days of our Savior, the people said, and no doubt really believed, that they abhorred the doings of those who persecuted the prophets. They said, "If we had been in the days of our fathers, we would not have been partakers with them of the blood of the prophets." No doubt they wondered that people could be so wicked as to do such things. But they had never seen a prophet, they were moved simply by their imagination. And as soon the Lord Jesus Christ appeared, the greatest of prophets, on whom all the prophecies centered, they rejected Him, and finally put Him to death with as much cold-hearted cruelty as ever their fathers had killed a prophet. "Fill ye up," says our Savior, "the measure of your fathers, that upon you may come all the righteous blood shed upon the earth."

Mankind have always, in every age of the world, fallen in love with fictions of their own imagination, over which they have stumbled into hell. Look at the Universalist. He imagines a God that will save everybody, at any rate, and a heaven that will accommodate everybody; and then he loves the God he has made and the heaven he has imagined, and perhaps will even weep with love. His feelings are often deep, but they are all delusive, because excited by fiction and not by truth.

3. The more an individual goes out from himself, and makes things not belonging to himself the subject of thought, the more piety he will have, and the more evidence of his piety.

Religion consists in love, in feeling right and doing right, or doing good. If therefore you wish to have great piety, don't think of having it by cultivating it in a way which never caused piety to grow; that is, by retiring into a cloister and withdrawing from contact with mankind.---If the Lord Jesus Christ had supposed such circumstances to be favorable to piety, He would have directed them so. But He knew better. He has therefore appointed circumstances as they are, so that His people may have a thousand objects of benevolence, a thousand opportunities to do good. And if they go out of themselves and turn their hearts upon these things, they cannot fail to grow in piety, and to have their evidences increasing and satisfactory.

4. It is only in one department of self-examination that we can consistently shut ourselves up in the closet to perform the duty. That is when we want to look back and calmly examine the motives of our past conduct. In such cases it is often necessary to abstract our thoughts and keep out other things from our minds, to turn our minds back and look at things we have done and the motives by which we were actuated. To do this effectually it is often necessary to resort to retirement, and fasting, and prayer. Sometimes it is impossible to wake up a lively recollection of what we wish to examine, without calling in the laws of association to our aid. We attempt to call up past scenes, and all seems to be confusion and darkness, until we strike upon some associated idea, that gradually brings the whole fresh before us. Suppose I am to be called as a witness in court concerning a transaction, I can sometimes regain a lively recollection of what took place, only by going to the place, and then all the circumstances come up, as if but of yesterday. So we may find in regard to the re-examination of some part of our past history, that no shutting ourselves up will bring it back, no protracted meditation, or fasting, or prayer, till we throw ourselves into some circumstances that will wake up the associated ideas, and thus bring back the feelings we formerly had.

Suppose a minister wishes to look back and see how he felt, and the spirit with which he had preached years ago. He wishes to know how much real piety there was in his labors. He might get at a great deal in his closet on his knees, by the aid of the strong influences of the Spirit of God. But he will come at it much more effectually by going to the place, and preaching there again. The exact attitude in which his mind was before, may thus recur to him and stand in strong reality before his mind.

5. In examining yourselves, be careful to avoid expecting to find all the graces of the Christian in exercise in your mind at once.

This is contrary to the nature of mind. You ought to satisfy yourselves, if you find the exercises of your mind are right, on the subject that is before your mind. If you have wrong feelings at the time, that is another thing. But if you find that the emotions at the time are right, do not draw a wrong inference, because some other right emotion is not in present exercise. The mind is so constituted, that it can only have one train of emotions at a time.

6. From this subject you see why people often do not feel more than they do.

They are taking a course not calculated to produce feeling. They feel, but not on the right subjects. Mankind always feel on some subjects, and the reason why they do not feel deeply on religious subjects is, because their attention is not deeply fixed on these subjects.

7. You see the reason why there is such a strange diversity in the exercises of real Christians.

There are some Christians whose feelings, when they have any feeling, are always of the happy kind. There are others whose feelings are always of a sad and distressing kind. They are in almost constant agony for sinners. The reason is, that their thoughts are directed to different objects. One class are always thinking of the class of objects calculated to make them happy; the other are thinking of the state of the church, or the state of sinners, and weighed down as with a burden, as if they had a mountain on their shoulders. Both may be religious, both classes of feelings are right, in view of the objects at which they look. The apostle Paul had continual heaviness and sorrow of heart on account of his brethren. No doubt he felt right. The case of his brethren, who had rejected the Savior, was so much the object of his thoughts, the dreadful wrath that they had brought upon themselves, the doom that hung over them, was constantly before his mind, and how could he be otherwise than sad?

8. Observe the influence of these two classes of feelings in the usefulness of individuals.

Show me a very joyful and happy Christian, and he is not generally a very useful Christian. Generally, such are so taken up with enjoying the sweets of religion, that they do but little. You find a class of ministers, who preach a great deal on these subjects, and make their pious hearers very happy in religion, but such ministers are seldom instrumental in converting many sinners, however much they may have refreshed and edified and gratified saints. On the other hand you will find men who are habitually filled with deep agony of soul in view of the state of sinners, and these men will be largely instrumental in converting men. The reason is plain. Both preached the truth, both preached the gospel, in different proportions, and the feelings awakened correspond with the views they preached. The difference is, that one comforted the saints, the other converted sinners.

You may see a class of professors of religion who are always happy, and they are lovely companions, but they are very seldom engaged in pulling sinners out of the fire. You find others always full of agony for sinners, looking at their state, and longing to have souls converted. Instead of enjoying the antepast of heaven on earth, they are sympathizing with the Son of God when He was on earth, groaning in His spirit, and spending all night in prayer.

9. The real revival spirit is a spirit of agonizing desires and prayer for sinners.

10. You see how you may account for your own feelings at different times.

People often wonder why they feel as they do. The answer is plain. You feel so, because you think so. You direct your attention to those objects which are calculated to produce those feelings.

11. You see why some people's feelings are so changeable.

There are many whose feelings are always variable and unsteady. That is because their thoughts are unsteady. If they would fix their thoughts, they would regulate their feelings.

12. You see the way to beget any desired state of feeling in your own mind, and how to beget any desired state of feeling in others.

Place the thoughts on the subject that is calculated to produce those feelings, and confine them there, and the feelings will not fail to follow.

13. There are multitudes of pious persons who dishonor religion by their doubts.

They are perpetually talking about their doubts, and they take up a hasty conviction that they have no religion. Whereas, if instead of dwelling on their doubts they will fix their minds on other objects, on Christ for instance, or go out and seek sinners, and try to bring them to repentance, rely upon it, they will feel, and feel right, and feel so as to dissipate their doubts.

Remember, you are not to wait till you feel right before you do this. Perhaps some things that I said to this church have not been rightly understood. I said you could do nothing for God unless you felt right. Do not therefore infer, that you are to sit still and do nothing till you are satisfied that you do feel right. But place yourself in circumstances to make you feel right, and go to work. On one hand, to bustle about without any feeling is no way, and on the other hand, to shut yourself up in your closet and wait for feeling to come, is no way. Be sure to be always active. You never will feel right otherwise. And then keep your mind constantly under the influence of those objects that are calculated to create and keep alive Christian feelings.

## END OF THE LECTURES IN 1836.

[On Thursday evening, December 29th, Mr. Finney commenced his course of Lectures to Christians, or rather, as he said, resumed them at the point where they were broken off by his hoarseness last winter.]

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