Miscellaneous Remarks

What answer would you give to the question, how can I repent, or believe, or love God, or become a Christian?

I would answer according to the character of the querist. If he does not believe the doctrines of grace, I would take occasion from his inquiry, to endeavor to convince him. I would* say to him, your question, if sincere, implies that you would repent if you could. If you cannot, then there is no hope in your case, unless the doctrine of election is true.

If he does believe the doctrines of grace, I would endeavor to show him the justice of his condemnation. I would say, if you cannot repent of sin, and love God, what a desperately wicked heart you must have. Out of your own mouth you will be condemned.

1 would also endeayr to show him his insincerity. I would ask him, will you do what I tell you 1 Will you break off, your sins, and perform the duties of religion? If not, you would not become a Christian, if you could.

Special Grace.

It is sometimes affirmed that the Spirit of God operates equally af all times.

To this I have the following objections.

1. It destroys all encouragement to prayer; for it supposes that the Spirit of God operates just as much where there is no prayer, as where there is.

2. It places on a level a faithful and unfaithful ministry; for it takes it for granted that those who preach error, or who do not preach at all, will be equally successful with those who take heed to themselves and to their doctrine, and who are abundant in their labors.

3. It admits that there is just as much religion where the gospel was never heard, as where it is faithfully preached; as much in Hindostan as any where else.

4. It is contrary to the experience of every Christian. He knows that the Spirit has striven more with himself at some times than at others.

5. It supposes that all men are equally sinful, or equally holy; or that if there is a difference, man makes it.

6. It is contradicted by many plain texts of Scripture, such as the following: “Turn ye at my reproof, behold 1 will pour out my Spirit unto you.’^^” ‘Tis time to seek the Lord till he conie and rain righteousness upon you.”” Sensual, having not the Spirit

Those texts which speak of a change of heart, wrought by the Holy Spirit. “Except a man be born of water and of the Spirit.” “The Spirit quickeneth”

Those texts which speak of sinners as given up of God. ‘’ My Spirit shall not always strive with man.”

7. It saps the foundation of true religion. It places Christianity on a level with heathenism or infidelity. The person who maintains this opinion, virtually confesses that he knows no more about vital piety, than an infidel or Hindoo.

Thoughts on Revivals.

Against revivals many objections are urged. It is said they are mere excitements which have in them nothing of the nature of true religion, and that they ought not to be ascribed to the Spirit of God. In support of these allegations is alleged,

1. Their suddenness, and the fact that such numbers profess to be converted in so short a time.

Answer. The influences of the Spirit are compared in the Scriptures, to the rain. ‘’ He shall come unto us as the rain, as the latter and the former rain unto the earth.” Would you object to the rain, and say it cannot be rain, because it sometimes comes suddenly, and in so many drops? We are given to understand that a nation will be born in a day.

2. The great distress which exists in revivals is urged as an objection against them.

Answer. It is not religion, which causes the distress, but a conviction of the want of it. Is it surprizing that sinners should be distressed, when they are brought to realize that they are exposed to eternal destruction? When a person’s body is in pain, he is in distress; and his friends often sigh and weep. And is the soul of less consequence than the body? Are heaven and hell trifles 1 Were not sinners pricked in the heart on the day of Pentecost ‘? And was not the jailor of Philippi distressed when he fell down before Paul and Silas?

3. It is said that persons are only terrified by alarming preaching.

Answer. Why were they not terrified before? They have often heard the same truths. They have heard, perhaps for years, the most alarming preaching”, and remained unmovecl. Why are liiey.’ilarmcd now, if they are under no inlhience from on high? Besides, the very same (ruths which fill sinners with alarm, often after a season, fill ihem with joy unspeakable and full of glory. How is this to be explained? Does the same preaching, of itself, cause in the same mind, sorrow and joy?

But have not sinners reason to be terrified? When peisons have no fear of God before their eyes, it is a mark of great depravity. Was net Felix terrified under the preaching of Paul ‘?

If the results witnessed in revivals, are the result of human influence only, believing what I do of the nature of these results, I should feel under obligation to awaken all my hearers. I should not expect to be saved myself, if I failed to do it. Are you willing to grant that ministers have so much power? Are they able to change the enemies of God into his friends? — to cause them to love what they hated with perfect hatred?

But the objection nfight have been made against the revival on the day of Pentecost, as well as against modern revivals. It might have been said, that the people were terrified — that Peter frightened them.

4. It is said that what we witness in revivals is all the effect of sympathy?

Answer. What begins them? Are the first cases of awakening to be attributed to sympathy? But it not unfrequently happens that numbers are awakened about the same time, without any knowledge of each other’s feelings, or of the awakening of any other individuals.

But suppose sympathy’does have an influence, after a revival has commenced; cannot God make use of it as a means of promoting the worlv, as well as any other means’? The psalmist says, ^’ Many shall see it and fear, and shall trust in the Lord.” When sinners see others anxious for their souls, it is to them powerful preaching, and God can bless it to their conviction and conversion.

5. It is said that it is all enthusiasm.

Answer. If the distress of sinners is greater than the case demands, then call it enthusiasm. But if the sinner is in danger of losing his soul; not to be distressed, is blockish stupidity. Is it rational to brave the terrors of the Almighty, and to slumber on the brink of eternal perdition?

6. It is said, the sudden joy manifested in revivals, is irrational, and cannot be the effect of divine influence.

Answer. What shall we find to answer these expressions in the Bible? ‘’The peace of God that passeth all understanding” — “Rejoicing with joy unspeakable and full of glory” — “All joy and peace in believing” — “called out of darkness into marvellous light” — “having the day star arise in our hearts.” Would not a criminal, who should be reprieved on his way to the gallows, rejoice? Besides, were not the same effects witnessed in the days of Christ and the apostles? Did not Zaccheus come down from the tree and receive Christ joyfully 1 Did not Peter’s hearers on the day of Pentecost, receive the word with joy 1 When Philip preached in Samaria, was there not great joy in that city?

7. It is said many who are zealous for a season, turn back, and become worse than before.

Answer. True. And so it was in the time of Christ. ‘’Many went back and walked no more with him.” Does this prove that Christ had no true disciples 1 It was so likewise in the days of the apostles. John says, ‘’ They went out from us, but they were not of us; for if they had been of us, they would, no doubt, have continued with us.”

That the objection may be valid, it must be shown that all who profess to be the subjects of revivals, apostatize. But this cannot be shown. There are precious fruits that abide.

8. The question is sometimes asked, if revivals are the work of God, why do they not exist among other denominations, and why am not I taken?

Answer. This objection lies with equal force against the Christian religion. Not more than one-fifth part of the world is evangelized. Jews, Mohamedans, and Pagans might say, if yours is the true religion, why does not God convince us of ifs truth 1

But revivals do exist in other denominations. All evangelical denominations have been favored with them in a greater or less degree.

If I were to find serious, pra)^ing people generally opposed to revivals, and all the impenitent and profane in favor of them, it would alter the case. But praying people pray for them, and rejoice in them.

They are doubtless the work of God, or the work of the devil. If they are the work of the devil, I believe all will acknowledge that there is more praying, and more apparent religion in the devil’s kingdom, than there is out of it.

To all who oppose revivals, I would say, beware lest you be found fighting against God.

On Professing Religion.

Objection. I know it is my duty, but I have many fears that my hope is not well founded, and what shall I do?

Answer. It is your duty so to live, that you will not doubt. Your difficulty is a common one. We know how to feel for you, but we must be plain. Your difficulty is occasioned by your sin.

Objection, I am afraid that I shall do wrong — that I shall eat and drink unworthily.

Answer. It may be so. But is it not strange that any one should have conscientious scruples against obejnng a plain command of Christ? Are you afraid to obey the Saviour? If you are really conscientious, you might well say, I am afraid I shall do wrong if I neglect to confess Christ before men. This you ought to say and to feel. You cannot neglect a known duty and be innocent. Is it not astonishing to see persons who are seriously disposed, making a righteousness of their disobedience to the command of God? They hope that they are Christians, and yet refuse to obey a plain command, lest they should sin.

Objection. My relatives oppose my making a profession, and threaten to turn me out of doors; and what shall I do?

Answer. You have a good opportunity to try your heart, and to ascertain whether you are willing toive up all for Christ.

The duty of being tender of the character of ministers.

A minister’s usefulness depends very much on the good opinion that his hearers entertain of him at the time of his preaching or conversation. Prejudice is an effectual bar to conviction. If this cannot be removed, the heart is inaccessible. What cannot be answered by argument, will be repelled by prejudice. Hence the miracles of our Saviour instead of producing conviction, drew upon him the foulest reproach. In the case of Stephen’s hearers, although they could not resist the Spirit and wisdom by which he spake, they could accuse him of blasphemy. If they could not answer his arguments, they could assert that they knew him to be a very bad man.

Resolved, with repect to my brethren in the ministry, in regular standing, I will be careful not to say, or insinuate any thing which may tend to destroy iheir usefulness among their hearers; but will use my influence to make them respected and beloved by them.

My feelings have often been wounded by the complaints of people about their minister; and I have been much pleased and gratified, when I have seen persons take the part of their pastor.

Decrees of God.

Objection. The decrees of God destroy man’s free agency.

Answer. The reverse is true. God has decreed that man shall be a free moral agent. Is not man a free agent’? Yes, you will say. How came he to be a free agent, unless God decreed that he should be so? If you are a free agent, God has made you such, and if he has made )^ou such, he decreed to make you such. You are a free agent of necessity, and you cannot help being free. You can no more cease to be a free agent, than you can annihilate your soul. You are obliged to act as you please, a*nd you cannot act in any other way. If you do not believe it, make the experiment. Try, try hard for five minutes, to do something which you do not choose or wish to do.

If you say this destroys freedom, then you adopt the sentiment that you cannot be free, unless you have the power of choosing to do something which you do not wish to do.

The doctrine of Election.

Although there may be difficulties in admitting this doctrine, there are greater difficulties in denying it.

If it is not true, then Christians make themselves to differ from sinners. There is certainly a difference; and if Christians make themselves to differ, then a new heart is not the gift of God. But if God makes the difference, he determined or decreed to do it from eternity; for all his determinations are eternal. He is the same yesterday, to-day, and forever. What he once chooses, he always chose. We cannot ascribe the difference to God, without attributing it to his eternal purpose. And what objection can there be to this? If God has changed your heart, he determined to doit, and why not determine to do it from eternity, as well as the moment before it was done? If it was a good determination, what difference does it make to yon, whether it was formed in time or in eternity?

If this doctrine is not true, then we may say to sinners, why have you not heconie Christians? God has done as much for you as he has for others. If you had been as faithful as I have, the Christian may say, you might have been Christians long ago. By your own confession, you have not done as much as that vile wretch who never did any thing, till a short time before his conversion.

Objection. If I believed this doctrine, I should be an infidel. I had rather be an infidel than believe it.

Answer. What kind of argument is this? What does your dislike prove 1 Do not sinners hate the truth? Is not the carnal mind enmity against God 1 If you hate it, as you say, then you have reason to think that your prejudice will prevent you from examining with candor whether it is true. It seems, indeed, that according to your own confession, you are determined not to believe it, whatever evidence there may be of its truth. It is not for want of evidence that this doctrine is contained in the Bible, that any reject it. One half of the evidence would be sufficient, were not the heart set against it.

Objection. But if I am not elected, I cannot be saved. How can I?

^71516-6?’. 1. What then will become of you if the doctrine is not true 1 If it is not true, you are not elected of course. If it is not true, none are elected. Is it any evidence that the doctrine is not true, that you cannot Ije saved without it? But continues the objector, if I am not elected, I cannot be saved. How can 1 1

Answer. 2. Precisely in the same way that you can, if the doctrine is not true. Tell me how you can be saved on your own plan, without this doctrine, and I will tell you how all the non-elect can be saved. Tell me how any sinner can be saved on your own plan, when none are elected, and I will tell you how all may be saved on my plan, when a part only are elected.

But if I am not elected, I cannot be saved, continues the objector. How can I?

Answe? 3. Sir, you do not mean as you say. You mean that you can be saved without the doctrine of election. For if this doctrine is not true, you are not elected, of course. And still, you think you can be saved, if you are not elected.

You, who do not believe this doctrine, who maintain that none are elected till they believe and become Christians, of all men, ought never to say, if I am not elected, I cannot be saved. If I am not elected how can I be saved? is a question, which all who deny the doctrine of election, are doubly bound to answer. For on their plan, this is the awful condition of every impenitent sinner.

Those who deny the doctrine of election, do not suppose that it lies at the foundation of all hope, as to the salvation of men. They suppose that any or all may be saved as well without, as with it.

If mankind are so good, and so well disposed, that they can and will become Christians without being elected, very well. I have certainly no objection to your undertaking. If you will repent, and believe, and be born again without being elected, then commence the work immediately. But if I have no such

404 SERMONS ANip REMAINS

opinion of the goodness of my heart, — if I choose to join with Paul, and attribute my faith, and repentance, and new heart to God alone — if I choose to trace all up to God’s electing love, and say, ‘’Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus, according as he hath chosen us in him before the foundation of the world” — “Who hath saved us, and called us with a holy calling not according to our works, but according to his own purpose and grace which were given us in Christ Jesus before the world began” — why should any one complain?

But if I am not elected, I cannot be saved. How can I?

Answer, 4. I do not know. That is for you to answer, who deny the doctrine. My object has been to show that if there are difficulties in admitting the doctrine, there are still greater difficulties in rejecting it.

Sinners who cannot get along with the doctrine of election, uniformly plead that they cannot get along without it.

If mankind were good enough to become Christians without being elected, then I acknowledge that this doctrine would not be necessary. That it is the duty of sinners to become Christians without being elected, I agree. But that sinners are disposed to do their duty, is not admitted.

Perseverance of the Saints.

It is said that Judas became a devil after the sop, and not before; for wovdd the devil enter into a devil 1 Ans. The devil did enter into a thief, for so Judas was called, at least, six days before the devil is said to have entered into him.

Infant Depravity.

If infants sustain the same relation to the moral government of God, as brute animals, then they can no more be the subjects of prayer, of regeneration, of redemption by Christ, or of salvation, than brute animals.

Those who deny that infants are sinners, have devolved on them the Herculean task of defending the justice of God in bringing suffering and death upon millions of beings who are perfectly innocent. Those who admit the doctrine of infant depravity, have no difficulty on this subject.

How old must a child be, before he can be said to belong to the human race 1 When a child dies, how old must he be, before it can be said of him, that hii death was b7/ sin? in other words, before he can be considered as included in the following declaration of the apostle?” By one man, sin entered into the world, and death by sin, and so death passed upon all men for that all have sinned.^^

Tho influence of self-interest on human belief.

To believe against personal interest, requires an honest heart. Without it, the mind will exert itself to evade the truth. It often requires but little evidence to lead to the adoption of a pleasing sentiment; while the most conclusive evidence fails to produce conviction of an unwelcome truth. E.g. The word everlasting when applied to the future punishment of the wicked, is by some explained to mean always a limited duration; but when applied to the future happiness of the righteous, it is readily admitted to denote endless duration. I know not that the latter was ever questioned. If a man were to undertake seriously to prove, that the word everlasting when applied to the happiness of the righteous, denotes only a limited duration, and when applied to the punishment of the wicked means an endless state of being, he would be pronounced a fool. And yet he would act no more irrationally than the man who adopts the opposite course of reasoning, by which so many profess to be convinced.

Hence we should exercise great caution in receiving doctrines which are pleasing to the natural heart; and equal caution in rejecting doctrines to which the natural heart is opposed.

Praver.

Objection. I have a wicked heart, and it is an r.bomination for me to pray with such a heart.

Answer. Granted. It is so. But what then? Is it not an abomination to neglect to pray? And do you think that God will accept of one abomination, in excuse for another?

Objection. What shall I do then? You tell me I must neither neglect to pray, nor pray with an impenitent heart. You leave me no choice. I expose myself to the curse either way.

Answer, This statement is not correct. There is a course left for you to choose, and that is, to pray as God commands you. Why are you not willing to do as he commands 1 It is true you have no choice between neglecting prayer, and praying with an impenitent heart. The path of duty is plain.

Objection, If to neglect prayer is sin, and if to pray with an impenitent heart is sin, I wish to know which is the greatest sin?

Answer. Why do you ask such a question as this? What right have you to he balancing sins, to see which you shall choose, when your duty is plain before you? It is of no consequence to 3’ou to have this question answered. To neglect prayer, or to pray with an impenitent heart, is abomination to God. Either course leads to hell. Of what consequence is it to the poor soul who is determined to walk in one of them, to know whether they are of equal or unequal length, when they both lead with equal certainty to destruction? Your duty is plain. You must pray with a penitent heart, or be lost.

Objection. But I cannot pray with a penitent and believing heart. I do not possess such a heart; and I cannot change my heart.

Answer. Do you mean to plead your wicked heart as an excuse? Will God who commands you to love him, excuse you from performing this duty, because you hate him? You say you have no heart to pray aright. What a confession is this! This is the very thing for which you are to blame. Will you plead your sin — your desert of condemnation as an excuse for disobeying God 1 Do you think God will accept such an excuse 1

Objection. The ground you take, leaves only one way for the sinner, and cuts off all hope of safety in any other.

Answer, This is the very thing I aim at. To cut off all hope of safety in your present course, is the grand object I have had in view. The ground I have taken is, that obedience, and that only, is acceptable to God; and that we cannot expect safety in any other way. There is not a principle more clearly taught in the Bible, than that it is the duty of all men to love God, and to worship him in Spirit and in truth.