Remains of the Late Rev. Asahel Nettleton

The friends of Dr. Nettleton, especially” those of them who were favored with the privilege of listening to those lucid and striking exhibitions of divine truth which fell from his lips in the pulpit, and in private conversation, have expressed deep regret that he did not commit more of his thoughts to writing. The fact that he did not, is to be attributed to the peculiar circumstances in which he was placed. In the early part of his ministry, while he enjoyed vigor of body and mind, he was almost constantly laboring in revivals of religion, and he was so much occupied in teaching publicly and from house to house, that he had but little time for the use of his pen. He was led to adopt the practice of preaching without writing, and this became his usual and habitual mode of preaching. The consequence was, that he never acquired the habit of writing with facility, and it eventually became rather an irksome employment. He wrote but few sermons, and scarcely any in full. There are very few, if any, of those which are contained in this volume, which were not considerably enlarged by extempore remarks at the time of delivery. And the skeleton’s of many of his discourses, if they were ever written, have not been preserved. But still, his manuscripts, few and imperfect as they are, contain many valuable thoughts which ought not to be lost to the world.

A very strong desire has been manifested, in different quarters, that a volume should be compiled from Dr. Nettleton’s papers. In compliance with this desire, the present volume is given to the public.

In perusing these sketches, multitudes will be reminded of the solemn period in their history, when these very discourses were to them the power of God unto salvation. They will perceive, of course, that many of them are only outlines of the sermons as they were preached; but they will find in them many things which they will doubtless recollect. Some of these outlines of sermons were found among the manuscripts of Dr. Nettleton. Quite a number of them, however, were taken from his lips, and written at the time, during his last sickness..

It is proper that the reader should be apprized, that what is here exhibited will give but an imperfect view of the character of Dr. Nettleton’s preaching; for many of his most impressive sermons, and parts of sermons, were never committed to writing. And besides, there was much in his manner of delivery, that gave interest and efficacy to his preaching, of which nothing can be learned by reading his discourses.

But this volume, if the compiler does not mistake, will be found to be rich in thought, and will be read both by ministers and private christians, with interest and profit.

That the same divine influence which accompanied the preaching of these discourses, may accompany the perusal of them, and bless them to the sanctification of christians, and the conviction and conversion of sinners, is the prayer of the compiler.

East Windsor, June 1st, 1S45.

The text is addressed to Christians. The language is figurative. The image is borrowed from natural sleep, in which a person is in a great measure insensible to the objects around him, although life continues to exist. Thus, when there is much insensibility among Christians to divine things, they sleep; but life remains in the soul.

Language somewhat similar is often addressed to impenitent sinners; but then the image is borrowed from the sleep of death. Hence the exhortation, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.”

The wise and foolish virgins went forth to meet the bridegroom; and while he tarried they all slumbered and slept. But mark the difference between them. The wise had oil in their vessels, but the foolish had none. The wise had life, but the foolish were dead.

The text, then, is addressed to the Christian, who was dead, but is alive again — to the Christian who is asleep, and who again bears the image of death. And now, it is high time to awake out of sleep,

It is proposed

I. To inquire when the Christian nieiy be said to be asleep.

II. Offer some motives which ought to induce him to awake.

I. When is the Christian asleep 7

1. He is asleep when he consults his own ease to the neglect of his duty.

Religion is the great business o’ his life. It imposes on him many duties which are painful and crossing to corrupt nature. Such, for example, is fiaternal admonition. “Exhort one another daily, lest any of you be hardened through the deceitfulness of sin.” “Thou shalt in any w’se rebuke thy neighbor, and not suffer sin upon him.” These are commands of God. To neglect this, and similar duties, through fear of incurring reproach, is indulging in spiritual sloth. You may sit down and rest quietly, if you will not disturb your fellow sinners around you with a sight of their sm and danger. This requires no effort. And here thousands resign themselves to rest. Individuals or a church may close their eyes on the conduct of an offender, and not make one effort to restore such an one in the spirit of meekness; and this awful indiiference to the welfare of the soul, may assume the name of charity. The slothful servant will ever consult his own ease by sinful contrivance to shun duty.

2. As one in sleep is insensible to what is passing around him, so, in a measure, it is sometimes with the Christian. ‘J’hough not wholly lot to a sense of divine things, they make but a feeble or slight impression upon Lis soul. In ihis frame, he goes to (he house of God, and no v;onder that he soon forgets what he never felt. Once he saw the glory of God in the face of Jesns Christ; Init now he walks in darkness. Onc3 he had a deep sense of the worth of souls, and coiiLl weep over perishing sinners around him. He could say, “I beheld the transgressors, and was grieved.” But now he can behold the sight almost without emotion. Once, he seemed to be dead to the woild, and his conversation was in heaven. But now his conversation is engrossed with the aflfiiirs of the world. Ha can converse with ease and cheerfulness on the trifles of time; but on the great things of eternity, he has little or nothing to say — or if he speaks on these high and heavenly themes, it is in a dull and lifeless manner. He appears not to take a deep interest in the subject. He feels not the impressive weight of eternal realities. Consequently he talks like a person in sleep — he knows not what he says.

3. Another mark of this unhappy state of mind, is a reluctance to secret prayer. Piayer has been very properly styled the breath of the Christian. Has a person been any considerable time withoift the spirit of prayer, it is a sign that he is asleep; and if he is not soon waked from this breathless state, we shall be compelled to’ believe that he is dead.

Keep reading