Fellow ship > What Saith The Scripture Topical Links: On Sound Doctrine

"Holding fast the Faithful Word as he hath been taught, that he may be able by Sound Doctrine both to exhort and to convince the gainsayers"
(Titus 1:9).
Sound Doctrine is more crucial to the health of the True Saints and to the identification of the Antichrist than has been emphasized by the shepherds of the Flock... Why the aversion to Sound Doctrine? Since doctrine is the foundation and marching orders for all conduct, then Sound Doctrine must be hated by those who are unwilling to change their conduct... It will not be possible to take the professed people of God captive without their first departing from Sound Doctrine.
--excerpt from "Antichrist Shall Come" ---New Window.

"See that you preach a full gospel. Do not satisfy yourselves, my brethren, with the mere conversion of sinners. Aim at the entire and universal sanctification of saints. Preach a gospel suited to this end. Show what is 'the length, and breadth, and height, and depth of the love of God,' and that he 'is able and willing to do exceedingly abundantly above all that we can ask or think.' Preach not justification merely, but sanctification, in all its length and breadth.

You ought to understand, brethren, that the doctrine of justification by faith, as it is now generally held by the orthodox churches, is a modern invention, and was unknown to the ancient church. It is this, that men are justified by faith in Christ, while they are not sanctified. In other words, that faith is so substituted for holiness, that they are accounted as righteous, while in fact they are not so, but are living in the daily and hourly practice of sin.

The doctrine of the primitive Church was, that men are made righteous by faith. In other words, that they are sanctified, or made holy, by faith, and that they were justified only so far as they were made just by the grace of God through faith. Now this must be the truth. And take heed to the doctrine, brethren, that you do not convey the idea, that men are justified while living in sin."

--excerpt from "Ordination" by C. G. Finney, "The Oberlin Evangelist" ---New Window, Lectures of 1842.

The Majesty of the Atonement of Jesus Christ ---New Window Or, Christ's Humanity Provided an Atoning Sacrifice for the Sins of Mankind by Tom Stewart "And not only so, but we also joy in God through our LORD Jesus Christ, by whom we have now received the Atonement" (Romans 5:11). "At this moment, only a short time before the 'glorious appearing of the Great God and our Saviour Jesus Christ' (Titus 2:13), it is a retrospective of awe and wonder that we would consider again the central, fundamental, and timeless theme of the atoning self-sacrifice of the Creator for the well-being of rebellious and sinful man... he most majestic act of God towards us was the Atonement of Jesus Christ on the Cross for all mankind. So marvelous was this act of atonement, that the angels were quite eager to see how the LORD would handle it. 'Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from Heaven; which things the angels desire to look into' (1Peter 1:12). Eternity cannot exhaust our study of the love of God that was manifested in His atonement for us." and His Resurrection Is The Highest Proof That Jesus Is The Messiah ---New Window by Tom Stewart "What evidence should satisfy the most inquisitive mind that Jesus is the Messiah? All of humanity must be born into this world, and it will be by the hand of the Almighty that He will take us out of this world, i.e., 'And as it is appointed unto men once to die, but after this The Judgment' (Hebrews 9:27), so birth and death are common to man. However, who but God Alone has the Power to resurrect from the dead? 'God hath spoken once; twice have I heard this; that Power belongeth unto God' (Psalm 62:11). Even if a questioning mind could not settle whether Jesus resurrected by His own Power or whether it was the Power of the Almighty to resurrect Jesus from the dead, Why would Jehovah resurrect Jesus and thereby vindicate the claims of Jesus of Nazareth that He would Rise again after three days, unless Jesus is the Messiah? '3 Concerning His Son Jesus Christ our LORD, which was made of the seed of David according to the flesh; 4 and declared to be the Son of God with Power, according to the Spirit of Holiness, by the Resurrection from the dead' (Romans 1:3-4)."

That Ye May Know That Ye Have Eternal Life ---New Window Or, The Biblical Doctrine of the Assurance of Salvation Or, Only Those Who Abide in Christ May Know That They Have Eternal Life by Tom Stewart "These things have I written unto you that believe on the Name of the Son of God; that ye may know that ye have Eternal Life, and that ye may believe on the Name of the Son of God" (1John 5:13). Perhaps the plainest statement of Scripture that any may use to determine their possession of Eternal Life, is the Apostle John's letter to his Little Children. "3 And hereby we do know that we know Him, if we keep His Commandments. 4 He that saith, I know Him, and keepeth not His Commandments, is a liar, and the Truth is not in him" (1John 2:3-4). Present obedience means you truly possess Eternal Life, while present disobedience means you are a liar. "And all liars, shall have their part in the lake which burneth with fire and brimstone: which is the Second Death" (Revelation 21:8).

He That Endureth to the End Shall Be Saved ---New Window Or, The Biblical Doctrine of the Perseverance of the Saints Or, Endurance is Necessary for Eternal Salvation by Tom Stewart "And ye shall be hated of all men for My Name's sake: but he that endureth to the end shall be saved" (Matthew 10:22). In our enthusiasm to promote God's Simple Plan of Salvation, we have made anathema any suggestion that the Scripture demands anything beyond the simple requirement to believe... The desire to protect Gospel Salvation from the Judaizers, who wrongly made the keeping of the Ceremonial Law of the Old Testament necessary for Salvation, has caused the Gospel requirement of persevering in faith, continuing in Christ, holding fast our confidence in Christ, or enduring to the end, to be laid aside from the claims of the Primitive Gospel. "We are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end" (Hebrews 3:14)... You may ask, "Don't you believe in the Eternal Security of the Believer?" Most certainly, I do. "And I give unto them Eternal Life; and they shall never perish" (John 10:28). But, we are nowhere to confuse the Security of the Believer with the Insecurity that Rightfully Belongs to ANY Sinner. "Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him" (1John 3:6). The self-deception of sin persuades the one who professes to know Jesus Christ that they have already been saved, even though they presently continue in unrepented sin. "In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God" (1John 3:10)... Persevering to the end is part of Saving Faith; and therefore, it is a condition of Eternal Salvation. Holding fast our faith (or, "confidence") is the same as enduring. "But Christ as a Son over His own house; Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end" (Hebrews 3:6)... The faith that believes that it is not necessary to endure to the end as a condition of Eternal Salvation prepares the Church for the Apostasy or Falling Away of the End Times... A cardinal tenet of faith is: "According to your faith be it unto you" (Matthew 9:29). And, if we allow and prepare ourselves to fall away from the faith-- ever so briefly-- we will fall away! "For as he thinketh in his heart, so is he" (Proverbs 23:7)... Not only is it necessary for the Saints to endure or persevere to the end; but at the same time, both the Father and the Son have promised to preserve those who "continue in the faith". "...no man is able to pluck them out of My Father's hand" (John 10:29). This relationship where the Saints Endure While God Preserves was best expressed by the LORD Jesus: "My Father worketh hitherto, and I work" (John 5:17)... Love is the motivation to endure to the end, but faith is the means to carry it out. "For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by Love" (Galatians 5:6). Faith or confidence in the character of God is the only thing we can do to please God. "But without faith it is impossible to please Him..." (Hebrews 11:6). How can we ever mature without an ever increasing confidence in the character of God? And, how can we increase in confidence, if we do not persevere? "If ye will not believe, surely ye shall not be established" (Isaiah 7:9). Considering what the LORD Jesus did for us on the Cross, how can we justify sinning against Him? "Against Thee, Thee only, have I sinned, and done this evil in Thy sight..." (Psalm 51:4). Further, if we cannot bear to offend the Lamb of God, would it not be unreasonable for the LORD to preserve us in holiness?

The Significance of Charles G. Finney's Disinterested Benevolence ---New Window Or, God Loves All, But Only the Lovingly Obedient Go to Heaven by Tom Stewart "Love is the fulfilling of the Law" (Romans 13:10). "The great opportunity of properly understanding the love of God, which Charles Grandison Finney faithfully expounded to the Church with the terms 'disinterested benevolence' and the 'love of complacency', is that individual Christians may enter into the covenant blessings of the New Testament by knowledgeably embracing the Spirit of God, Who will work 'in you both to will and to do of His good pleasure' (Philippians 2:13). 'That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the Promise of the Spirit through faith' (Galatians 3:14). Instead of waiting for the Hereafter to see the Promises of God fulfilled, we can and ought to embrace them now. 'As for Me, this is My Covenant with them, saith the LORD; My Spirit that is upon thee, and My Words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever' (Isaiah 59:21). We ought to resist the impulse of misdirected teachings that make the giving of the Holy Spirit only a past event to an Institutional Church, but that the very purpose of the gift of the Holy Spirit, is that the God of love will 'abide with [us] for ever' (John 14:16).

Unity of Moral Action ---New Window FROM THE 1878 EDITION OF LECTURES ON SYSTEMATIC THEOLOGY LECTURE 9: "UNITY OF MORAL ACTION" by Charles G. Finney "Obedience cannot be partial in the sense that the subject ever does, or can, partly obey and partly disobey at the same time. That is, consecration, to be real, must be, for the time being, entire and universal... Can the will at the same time choose opposite and conflicting ultimate ends? While one ultimate end is chosen, can the will choose anything inconsistent with this end?... Sin is the supreme preference of self-gratification. Holiness is the supreme preference of the good of being. Can then two supreme preferences coexist in the same mind? It is plainly impossible to make opposite choices at the same time, that is, to choose opposite and conflicting ultimate ends."

Is Faith the Only Condition for Eternal Salvation? ---New Window Or, The Biblical Doctrine of Justification by Faith by Tom Stewart "Verily, verily, I say unto you, He that heareth My Word, and believeth on Him that sent Me, hath Everlasting Life, and shall not come into condemnation; but is passed from Death unto Life" (John 5:24). Faith is anything but passive, for "by faith Abraham, when he was tried, offered up Isaac: and he that had received the Promises offered up his only begotten son" (Hebrews 11:17). Faith is so bound up in the Other Conditions for our Justification, that to knowingly omit those other conditions, would declare our faith to be dead. "Faith without works is dead" (James 2:26). All the Other Conditions of our Justification are part of Evangelical Faith and are conditions for Eternal Salvation. These conditions may properly be called the Works of Faith, such as, perseverance (which is a description of those who follow Jesus to Heaven). "Then said Jesus to those Jews which believed on Him, If ye continue in My Word, then are ye My disciples indeed" (John 8:31).

According to Your Faith ---New Window Or, The Fundamental Rule of Conduct for the Kingdom of God by Tom Stewart "According to your faith be it unto you" (Matthew 9:29). Like a Divine Cycle, faith in the Promises teach us to trust in God, because "all the Promises of God in [Christ Jesus] are yea, and in Him Amen, unto the glory of God by us" (2Corinthians 1:20). Building Christian Confidence is not a humanistic confidence in self, but it is the confidence that God, "that cannot lie" (Titus 1:2), will do as He said. "God is not a man, that He should lie; neither the son of man, that He should repent: hath He said, and shall He not do it? or hath He spoken, and shall He not make it good?" (Numbers 23:19). The Apostle John wrote in his First Epistle that his purpose in writing, like a Divine Cycle, was to those who had already believed on the LORD Jesus, that they may further understand Him, that they would be encouraged to further trust Him. "These things have I written unto you that believe on the Name of the Son of God; that ye may know that ye have Eternal Life, and that ye may believe on the Name of the Son of God" (1John 5:13)... Faith is inescapably tied to the Promises. "That ye be not slothful, but followers of them who through faith and patience inherit the Promises" (Hebrews 6:12). The LORD will take us at whatever level of Spiritual development that we possess, and He will give further revelations of Himself, His Word, and His character. "He that hath My Commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love Him, and will manifest Myself to Him" (John 14:21).

The Beauty of Holiness ---New Window Or, Beautiful Holiness: The Fruit of Loving Obedience by Katie Stewart "O worship the LORD in the Beauty of Holiness" (Psalm 96:9). "What Beauty is found in Holiness? The LORD. 'Let the Beauty of the LORD our God be upon us' (Psalm 90:17). And what Beauty 'upon us' does He work? 'Establish Thou the work of our hands upon us; yea, the work of our hands establish Thou it' (90:17). The beautiful 'work' of Holy living God will 'establish... upon us'... And Love? Well, Love is the 'greatest' (1Corinthians 13:13) of all spiritual assets, and without Love, we are 'nothing' (13:2). Love is the motive for Holy living. On Love, the whole Moral Law of God is suspended. '37 Jesus said... Thou shalt LOVE the LORD thy God with ALL thy heart, and with ALL thy soul, and with ALL thy mind. 38 This is the first and Great Commandment. 39 And the second is like unto it, Thou shalt LOVE thy neighbour as thyself. 40 On these two Commandments hang ALL the Law and the prophets' (Matthew 22:37-40)... Of what value is law, if it is not esteemed and obeyed? God obeys His Law, and He expects the same of us... Holiness is the state we're in when we love God with our joyful obedience. 'For this is the LOVE of God, that we KEEP His Commandments: and His Commandments are not grievous' (1John 5:3). Holiness is beautiful because it is the fruit of Love."

Victory Over Temptation ---New Window by Tom Stewart "For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin" (Hebrews 4:15). "The choices we make when faced with the temptation to not love God's Word or to speak of ourselves, is the difference between holiness and sin. 'For we have not an High Priest [Jesus] which cannot be touched with the feeling of our infirmities; but was in ALL points tempted like as we are, yet WITHOUT sin' (Hebrews 4:15). That holy struggle to overcome the temptation to sin was fought by our Elder Brother, the LORD Jesus. 'For both He that sanctifieth and they who are sanctified are all of One: for which cause He is not ashamed to call them brethren' (2:11). Our High Priest told His disciples at the Last Supper, 'Ye are they which have continued with Me in My temptations' (Luke 22:28)."

Justification By Faith ---New Window by Charles G. Finney LECTURE V. EXTRACTED FROM LECTURES TO PROFESSING CHRISTIANS "Gospel Justification is not the imputed righteousness of Jesus Christ. Under the gospel, sinners are not justified by having the obedience of Jesus Christ set down to their account, as if He had obeyed the law for them, or in their stead. It is not an uncommon mistake to suppose that when sinners are justified under the gospel they are accounted righteous in the eye of the law, by having the obedience or righteousness of Christ imputed to them. I have not time to go into an examination of this subject now. I can only say that this idea is absurd and impossible, for this reason, that Jesus Christ was bound to obey the law for himself, and could no more perform works of supererogation, or obey on our account, than anybody else. Was it not His duty to love the Lord his God, with all His heart and soul and mind and strength, and to love His neighbor as himself? Certainly; and if He had not done so, it would have been sin. The only work of supererogation He could perform was to submit to sufferings that were not deserved. This is called His obedience unto death, and this is set down to our account. But if His obedience of the law is set down to our account, why are we called on to repent and obey the law ourselves? Does God exact double service, yes, triple service, first to have the law obeyed by the surety for us, then that He must suffer the penalty for us, and then that we must repent and obey ourselves? No such thing is demanded. It is not required that the obedience of another should be imputed to us. All we owe is perpetual obedience to the law of benevolence. And for this there can be no substitute. If we fail of this we must endure the penalty, or receive a free pardon."
A Little Leaven ---New Window by Tom Stewart "Doctrine is important, because it is the encapsulation of our understanding of the things "which are most surely believed among us" (Luke 1:1). It is necessary to defend the doctrines that ought to be believed. "Beloved, when I gave all diligence to write unto you of the Common Salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the Faith which was once delivered unto the Saints" (Jude 3). Each generation is commissioned, not only to "teach all nations" (Matthew 28:19), but to pass "Sound Doctrine" (Titus 2:1) on to the succeeding generations, in its purest form. "6 And these Words, which I command thee this day, shall be in thine heart: 7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" (Deuteronomy 6:6-7). The only true method of maintaining pure doctrine, is to live it before our children; and ensure that they likewise live what they profess to have received. "And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also" (2Timothy 2:2). In geometry, two lines on the same plane that do not intersect are said to be parallel. When attempting to draw two parallel lines with a straightedge, the slightest amount of error will eventually see the two lines intersect, if extended far enough. The same is true of doctrine that is not backed by a "living-loving" faith, i.e., hypocritical practice will collide with dead doctrine. "Be ye followers of me, even as I also am of Christ" (1Corinthians 11:1). In truth, we must guard ourselves from receiving or introducing the slightest amount of error in the doctrine that we believe. "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ" (Colossians 2:8). Only the Spirit of Truth can preserve us from the leaven of error. "A little leaven leaveneth the whole lump" (Galatians 5:9). We, then, should rest confident that the Holy Spirit can address us from His Word, teaching us "Sound Doctrine" (Titus 2:1), if we are willing. "If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself" (John 7:17)." ("From the Editor's Desktop" ---New Window)
Perfection ---New Window by Katie Stewart God's promise of victory over sin, and our responsibility regarding that wonderful offer. "For the eyes of the LORD run to and fro throughout the whole earth, to show Himself strong in the behalf of them whose heart is PERFECT toward Him" (2 Chronicles 16:9 ).	He Will Subdue Our Iniquities ---New Window Or, How God Makes Normal Christians to Walk Without Sinning Or, How Anyone Can Be Ready to Meet God at Any Time by Tom Stewart How can anyone speak of walking without sinning, without being completely out of touch with the human condition? The Son of Man, the LORD Jesus Christ, did exactly that. He said, "Be ye therefore perfect, even as your Father which is in Heaven is perfect" (Matthew 5:48).

---New Window 1851 English edition The only source for these lectures came from the printed 1851 English edition of SYSTEMATIC THEOLOGY by Charles Finney. This is 100% Finney with no deletions or additions. This version has been out of print for over 100 years. This version is the pure standard. All other versions of SYSTEMATIC THEOLOGY are taken from this version. "More than 20 years ago, shortly after Katie and I were married, we Providentially stumbled across the writings of Charles G. Finney. First, the Revival Lectures, then his Autobiography. But, the crowning jewel to Mr. Finney's writings is the Systematic Theology. With great zeal and trepidation we tackled the puzzles of Mr. Finney's tight reasoning. At times, it left us completely embarrassed and unable to come to grips with his statements; but, we were finally rewarded with greater understanding than we thought possible. Only those willing to pay the price for a greater understanding of the mind of God and His ways, will attempt to read this. Be warned. The price of understanding is willingness to put into practice whatever God teaches you. "If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (John 7:17). Of human writings, I cannot think of a book that has had more profound of an effect upon Katie and I than Finney's Systematic Theology." -Tom Stewart WhatSaithTheScripture.com "For the time will come when they will not endure Sound Doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears" (2Timothy 4:3). Excerpt from the "Systematic" Lecture II. Moral Government: "Moral law proposes but one ultimate end of pursuit to God, and to all moral agents. All its requisitions, in their spirit, are summed up and expressed in one word, love or benevolence. This I only announce here. It will more fully appear hereafter. Moral law is a pure and simple idea of the reason. It is the idea of perfect, universal, and constant consecration of the whole being, to the highest good of being. Just this is, and nothing more nor less can be, moral law; for just this, and nothing more nor less, is a state of heart and a course of life exactly suited to the nature and relations of moral agents, which is the only true definition of moral law."

The observances of the ceremonial law were designedly a typical representation of the gospel. The Jews had misunderstood them, and supposed that their observance was the ground of justification and acceptance with God. After the introduction of Christianity, many of the Christian Jews were exceedingly zealous for their observance, and for uniting the ceremonial dispensation with Christianity. On the contrary, Paul, "the great Apostle of the Gentiles," insisted upon justification by faith alone, entirely irrespective of any legal observances and conditions whatever. There were a set of teachers in the early days of Christianity who were called Judaizers, from the fact, that they insisted upon uniting legal observances with Christianity, as a ground of justification. Soon after the establishment of the Galatian Churches, by St. Paul, these Judaizers succeeded in introducing this corruption into the Christian Churches. To rebuke this error, and overthrow it, was the design of this epistle. The yoke and bondage spoken of in the text, was the yoke of legal observances. The liberty here mentioned is the liberty of love--of justification--and of sanctification, by faith alone.

In discussing this subject, I design to show,

I. What it is to make a man a slave.

II. What it is to be a slave.

III. What true liberty is.

IV. That the religion of many persons is mere slavery.

V. That true religion is genuine liberty.


I. I am to show what it is to make a man a SLAVE.

To enslave a man is to treat a person as a thing--to set aside moral agency; and to treat a moral agent as a mere piece of property.

II. I am to show, what it is to be a SLAVE.

It is not to be in a state of involuntary servitude, for, strictly speaking, such a state is impossible. The slaves in the Southern States are not, strictly speaking, in a state of involuntary servitude. Upon the whole, they choose to serve their masters, rather than do worse. A man cannot act against his will, but his will may be influenced by considerations that set aside his liberty. To be a slave, is to be under the necessity of choosing between two evils. Thus the slaves in the Southern States prefer being as they are, to being in a worse condition--to being imprisoned or whipped for attempting to escape. But plainly, this is a choice between two evils, neither of which, if left to themselves would they choose. So a wicked man may choose to obey human laws, rather than suffer the consequences of disobedience; still he may abhor the laws, and feel himself shut up to the necessity of choosing between two evils. So a wife who does not love her husband, may choose, upon the whole, to live with him, rather than break up her family--lose her character--and subject herself to poverty and reproach. And yet, if she does not love her husband, she will consider living with him, merely as the least of two calamities. She feels shut up to the necessity of choosing between two courses, neither of which is agreeable to her. All that can be said, is that she chooses that course which, upon the whole, is the least disagreeable.

To be obliged to choose against our feelings and inclinations--to be shut up to the necessity of pursuing a course of life not chosen for its own sake, but as the least of two evils--is the very essence of slavery.

III. I am to show what true liberty is.

• 1. True liberty does not consist in the unrestrained indulgence of lust and selfishness.
  
  
• 2. Nor in freedom from all law, or rule of action.
  
  
• 3. But true liberty consists in the privilege of choosing and pursuing that course of life in which our whole moral being will harmonize--where violence is done to no law of the mind.
  
  
• 4. In other words, and more particularly, it consists in pursuing that course which is preferred for its own sake--that course of life which is not chosen as the least of two evils; but of all possible courses, is that which the mind prefers; e.g. a wife who loves her husband, and prefers his society to that of any other man, is free, in the proper sense of the term, in living with him; whereas, if she preferred another man to him, and lived with her own husband, from other considerations than love, she would be a slave, and not free.

A man who obeys wholesome laws, from love to virtue and good order, is free in the highest sense; but when he obeys law from restraint, not because he loves virtue, but from fear of punishment, he is a slave. Here it is plain that his choice of obedience is, by him, considered as a choice of two evils, and not that course of conduct which he prefers for its own sake.

IV. The Religion of many persons is mere Slavery.

• 1. Their religion is not that in which they are most deeply interested. Their conduct shows that many other things interest them more deeply than the subject of religion--upon which they are more excited and engaged. Their religion seems to be like the labor of children. Children choose to play for its own sake--in that they are deeply interested. Therein you see their engagedness and zeal. But when put at work, it is manifest that this is submitted to as the least of two evils. They don't love work for its own sake, but prefer it to punishment. Just so it seems to be with the religion of many professors. Religion is not that to which they naturally turn as the great central object of their affections, and to which they return with the force of gravity, as soon as the pressure of any object that has diverted their attention for a time, is removed. On the contrary, their attention is somewhere else, even while they are outwardly, and languidly attending to what they call religion.
  
  
• 2. Their religion is altogether a secondary business. It is not the great, absorbing, commanding, prominent object of their lives; but is so far huddled into a corner, that everyone may see that religion is not their main business, that they have some other business, and that religion is a matter by the bye.

Thus, what they call their religious duties--their prayers--reading the scriptures, &c. are hurried over, or for slight causes wholly omitted. While that which constitutes their main business, commands their time, and thoughts, and hearts.

• 3. Religion, with them, is a matter rather of conscience, than of the heart. They feel themselves driven by the remonstrances of conscience, to the performance of their religious duties, rather than drawn by the deep love of religion itself.
  
  
• 4. That their religion is slavery is evident from the fact that it does not constitute their happiness. This demonstrates that it is not a thing chosen for its own sake. True, they cannot be happy without it, nor can they be happy with it. Conscience will not suffer them to rest without something they can call religion. And yet they do not choose it for its own sake. The mind is not satisfied with it, nor is it made happy by it.
  
  
• 5. They are religious upon the same principle that men take medicine in time of sickness. It is submitted to for the benefits of it. The medicine may be nauseous and offensive in itself, but is submitted to as the least of two evils.
  
  
• 6. Just so religion is by many submitted to as something they must attend to. Not that it is loved for its own sake. Nor that the mind chooses it as that course which, on every account, is most desired and valued by the mind; but as something that it will not do to neglect.
  
  
• 7. Religion is regarded by this class of persons as the most important, yet not the most loved employment. Their reason affirms that it is the one thing needful. But their hearts do not affirm that it is the one thing most loved, and rejoiced in for its own sake.
  
  
• 8. The real state of mind in which this class of persons are, may be learned from the fact, that in exhorting others to attend to the subject of religion, they rather dwell on the danger of neglect, than on the blessedness of the thing itself.
  
  
• 9. And that this does not arise merely out of the fact that they expect such considerations to be most influential with those to whom they speak--you will observe that in speaking about or considering their own case, they are influenced mainly by the same reason they press upon others. Religion is, with them, some thing that it will not do to neglect. The hazard of neglect--the stings of conscience, and the misery that neglect brings with it, are the things which most influence them.
  
  
• 10. They are under circumstances of constraint. They must serve God--they must attend to their duty--they must prepare for death.
  
  
• 11. Their enjoyment consists mostly in their hope, and not in the exercise of religion itself. Did they never expect to be more happy in their religion than they are now, they would be "of all men the most miserable." Hence they drag out their religion, in obedience to the dictates of conscience, knowing that it does not constitute their happiness here--but somehow they hope it will be more agreeable to them in heaven.
  
  
• 12. Their religion acts by way of restraint and It serves as a bridle to rein in, and restrain their rampant, sinful propensities, on the one hand, and a whip to urge them forward in their religious duties, on the other. It is not that course of life which of all possible, or conceivable courses, is the most agreeable to them for its own sake. But they have an existence, and there is no alternative. They must be religious, or they must be damned. They must continually be thrown upon the terrors of their conscience, or drag on in duty, however much their heart may reluctate.
  
  
• 13. Consequently, you hear them calculating about how much is their part, in any religious or benevolent enterprise; and they seem to be glad when they think they have done what they suppose falls to their share. Then they think they have done up their duty, and may rest awhile, or attend to their own affairs. --Hence,
  
  
• 14. The inquiry, how little they can get along with doing, and giving, and praying, and still maintain a hope? How little religion is compatible with going to heaven?

In short, it is plain that their religion, instead of being their happiness, as something chosen for its own sake, and pursued on its own account, is their misery, as the least of two evils. Instead of making them happy, enough of it would be hell.

V. I am to show, that true religion is genuine liberty.

• 1. Because it is that which is chosen for its own sake--that course which the mind prefers to all other conceivable courses of life.
  
  
• 2. It is the highest good, in the estimation of the mind that possesses it.
  
  
• 3. If left entirely unbiassed[sic.] by every other consideration, and having all other possible and conceivable courses of life, and conduct spread out before it, the religion of Christ would be its supreme, eternal choice.
  
  
• 4. It is that in which the whole being, in all its powers, unites and harmonizes. The reason--the conscience--the understanding--all the affections and emotions--in short, the volitions, and all that makes up the moral being, unite and sweetly harmonize, in the exercise of this divine religion.
  
  
• 5. Consequently it constitutes real, permanent happiness.
  
  
• 6. It casts out fear--fear of hell--fear of disgrace--fear of man--and all fear that hath torment is annihilated, and the mind sweetly bathes itself in an ocean of love and peace.
  
  
• 7. The soul yields obedience to all the requirements of God joyfully. For the will of God marks out to it the very course, of all others, which it delights to pursue. The affectionate wife obeys her husband, and his wish is her law, not of constraint but willingly, because her happiness is wrapped up in doing his will. She loves him, and to please him is her element and her life. Just so it is with the true Christian. To please God is his supreme joy.
  
  
• 8. The true Christian never yields to the will of God by constraint; but always prefers the will of God, whenever that will is known. In other words he really wills what God wills, as soon, and as far as he knows what that is. He may have desires for this and the other object, and may express those desires to God in prayer. He may think this, or that course would be most for the glory of God. But true religion always prefers that God's will should be done. His will is controlled by infinite wisdom and love. It is impossible, therefore, that true religion should ever be made miserable, by being obliged, or constrained to submit to the will of God.
  
  
• 9. True religion is not submitted to, by him that possesses it, as medicine, but is like food, that we eat for its own sake. We love our food, and should eat it for the pleasure of eating, whether we expect to be benefited by it or not. Just so in religion--The mind is not mainly influenced by the benefit to be received; but it is the food of the mind--the natural aliment on which it lives.
  
  
• 10. The truly religious man does not inquire how little religion he can get along with; but how much he may possess.
  
  
• 11. Not how much sin may be indulged in, and yet he get to heaven; but how he can be rid of all sin, whether he goes to heaven or not. Not how sinful he may be, and still be a child of God; but how holy he may and can be.
  
  
• 12. His religion makes up his happiness. It is the continual exercise of it that mainly makes him blest, and enough of the same kind would make heaven.

REMARKS.

1. From what has been said, it is manifest, that many professors of religion, in reality, regard God as a great slaveholder. I do not mean that they would say this in words. Nor that they understand that they do regard him in this light. The reason is, that they do not understand themselves to be slaves. If they realized what slavery is, and that they themselves have the spirit of slaves, and are, in their religion, all that is meant by being slaves, they would then be shocked with the irresistible inference that they do regard God as a Slaveholder.

2. What an abomination such a religion must be in the sight of God. Instead of seeing his professed children engaged, heart and soul, in his service--finding it the essence of true liberty, and their supreme joy--he beholds them groaning under it, as a severe burden, submitted to only to escape his frown.

3. You see, in this discourse, the true distinction between the religion of law, and that of the gospel. The religion of many professors seems to set as painfully on them, as a straitjacket. It is evidently not their natural element. It is the bondage of law, and not the religion of peace.

4. Many express indignation against Southern slavery, as they may well do, but who are slaves themselves. They know full well, that if they would be honest with themselves, their religion is to them a yoke of bondage. They are afraid of death--afraid of the judgment--afraid of God.

They submit to religion as the only method of escaping "the wrath to come." But yet, let it be known to them, that there is no hell--no solemn judgment--that men will universally be saved, do what they will, and they will feel relieved of a weighty burden. They will feel rid of the responsibilities of moral agents, and cast off their religion as of no consequence.

5. This slavery is utterly inexcusable, and consists in the perverse state of the heart.

6. Such religion is worse than no religion.

(1) It is not any more safe, than no religion.

(2) It is more hypocritical than none.

(3) It confirms self-righteousness.

(4) It begets, and perpetuates a delusion in the mind.

(5) It ruins the soul of the professor, and is a stumbling block to others. What is a greater stumbling block, for example, than for an impenitent husband to see his wife possessing this painful, legal religion? Instead of observing her happy, humble, sweet, heavenly minded, and peaceful, like an angel, he perceives that her religion makes her complaining, uneasy, and irritable; in short, that it is the lashings of conscience, by which she is actuated, and not the constant flow, of the deep feelings of her heart.

(6) This kind of religion is more dishonorable to God than none. It is really the contrast of true religion. "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against which there is no law." Now the religion of which I have been speaking, is the very opposite of all this. To be sure, a man who is openly irreligious, dishonors God. But a man who professes to be God's representative--to exhibit God's spirit--and to be the reflection of his image; and then go about the duties of religion, as a task to be submitted to, instead of pouring out the overflowings of His benevolence--to unclench His hard hand, at the stern biddings of conscience--is to publish as gross a libel upon the character of God, and the religion of the gospel, as is possible.

(7) It is worse than none, inasmuch as it prevents conviction, and true conversion. Persons in this state suppose themselves to be truly religious, and seem not to dream that this is the very opposite of true religion.

Now, while under this delusion, it is vain to expect their eyes to be opened, and to anticipate a real and thorough conversion to God.

7. All who have left their first love, are again entangled in the yoke of bondage. If any of you have known what it was to love God with all your heart, you have known what it was to be free. You know, by your own consciousness, that your religion was then the essence of true liberty. But if you have laid aside your love, no matter by what other principles you are actuated, you are "entangled again in the yoke of bondage." Your religion has ceased to be liberty, and you have become a slave.--Now I ask you, "Where is the blessedness" you once spoke of? Have you that great peace that they possess who love the law of God? Does the peace of God rule in your hearts? Is Christ's joy fulfilled in you? Or are you lashed along by your conscience, actuated by hope and fear, and any, and every other principle than love?

And now, beloved, I ask you, in the name of the Lord Jesus Christ, whether you have the religion of the gospel. I have, in this discourse, endeavored to set before you, in as simple a form as is possible, the grand distinction between true saints and hypocrites. To which of these classes do you belong? Remember the eye of God is upon you. "Be ye not deceived, for God is not mocked." "If the Son hath made you free, then are ye free indeed." And I exhort you in the words of the text, "Stand fast therefore, in the liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage." But, on the other hand, if the Holy Ghost sees you with the chains of slavery upon your soul, driven on by conscience, as by a slave-holder, working out your painful religion, lest you should lose your soul, I beseech you, in the name of Christ, get up out of this bondage--lay aside these chains--"loose thyself from the bands of thy neck, 0 captive daughter of Zion,"--lay aside this legal yoke, and come forth from slavery, and death, that Christ may give you liberty and life.

From the book
CHRISTIAN FOUNDATIONS
by Dr. Ian R. K. Paisley

Seven Reasons Why I Believe
THE BIBLE IS THE WORD OF GOD ---New Window
by Dr. Ian R. K. Paisley
"The more I study the calamity which follows the rejection of the Bible the more I am convinced that the Bible is the inbreathed Word of God. In view of this impregnable fact, surely we need to get back to the Bible, back to Bible preaching, back to Bible praying and back to Bible practicing. A revival of Bible Christianity alone can save the situation. A rediscovery of the Word of God brought about the glorious Reformation of four-hundred years ago and thank God the Bible dynamite is just as potent today. Let us then let the Bible rule our hearts and homes and refuse to support those who dare to trifle with it in the pulpit. Above all things, let us seize the unfailing promises of the Book and never rest night nor day from prayer until the God of the Bible visits us with a gracious revival."

and

Seven Reasons Why I Believe in
THE VIRGIN BIRTH OF CHRIST ---New Window
by Dr. Ian R. K. Paisley
"When human impotence bows to that answer of divine omnipotence the Miracle of the Virgin Birth can be whole-heartedly accepted. He who questions the Virgin Birth challenges the almightiness of God. To discredit the Virgin Birth is not only to strike at the nature of Christ but at the very power of God."

and

Seven Reasons Why I Believe in
THE ATONING BLOOD OF CHRIST ---New Window
by Dr. Ian R. K. Paisley
"This vital consideration brings us to the fulcrum of the great operation of the Divine Revelation, to the centre of the vast circumference of Divine Redemption and to the very heart of the throbbing purpose of Divine Reconciliation. We come from the shallows of human speculation to the depths of divine revelation when we come to the Blood. We step at this juncture from the shadows of Old Testament typology to the blazing sunshine of New Testament theology. It is here we launch our souls from the shores of man's estimate into the boundless, tideless, endless sea of God's ultimate."

and

Seven Reasons Why I Believe in
THE BODILY RESURRECTION OF CHRIST ---New Window
by Dr. Ian R. K. Paisley
"The Resurrection is essential to Christianity, for by it alone can Christianity be confirmed. The Resurrection is the great corroborator of the Christian gospel. Remove this keystone and the goodly temple crashes into ruin. As life is essential to living so the Resurrection is essential to a living Christianity. Take away the Resurrection and Christianity becomes a dead letter, but another contribution to the world's Pantheon."
"And if Christ be not raised, your Faith is vain; ye are yet in your sins" (1Corinthians 15:17).






Section Index for Fellowship

. Homepage Holy Bible .Jehovah Jesus Timeline .Prophecy Philadelphia Fellowship Promises Stories Poetry Links Purpose ||.What's New || Tribulation Topics || Download Page || Today's Entry Topical Links: Salvation || Catholicism || Sound Doctrine || Prayer Privacy Policy .