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Phila delphia > The Promises by Charles G. Finney from "The Oberlin Evangelist"


The Oberlin Evangelist
1839
Lectures XI & XII
The Promises

Charles G. Finney



Charles G. Finney
1792-1875



A Voice from the Philadelphian Church Age
Wisdom is Justified



by Charles Grandison Finney


Public Domain Text
Reformatted by Katie Stewart

from "The Oberlin Evangelist"

Lectures XI & XII.
THE PROMISES

by the Rev. C. G. Finney

I. I shall preface what I have to say upon this subject with several preliminary remarks, with regard to the promises of the Scripture.

II. Show the design of the promises.

III. Show that they are adequate to that for which they are designed.

IV. Show why they are not fulfilled in us.


May 22, 1839

THE PROMISES-- No. 1

Text.--2 Pet. 1:4: "Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust."

I. I am to make several preliminary remarks upon the nature of the promises.

Also, Ezek. 36:25-27: --"Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them."

And numerous other kindred promises, made to the church under the Old Testament Dispensation, belong particularly to the Church under the Christian Dispensation. Consequently the Apostle in Heb. 8:8-12 maintains that the covenant in Jer. 31:31-32 respects particularly the Gospel Dispensation. --"Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbor, and every man his brother, saying, know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."

Let these serve as specimens of the manner in which inspired writers make an application of the promises. In the experience of every Christian, it is manifest that the Spirit of God makes the same application of the promises to their minds. And thus the promises are a kind of common property to the saints. Who has not been edified, and refreshed in reading the biographies of highly spiritual men; by observing the copious use of the promises which the Spirit of God makes in refreshing the souls of the saints.

Upon these last thoughts I shall have occasion to enlarge under another head.

The covenant made with Noah is an example of this kind. "While the earth remaineth, seed time and harvest, cold and heat, summer and winter, and day and night shall not cease."

In Matt. 7:7 you have another illustration of the same principle -- "Ask and it shall be given you; seek and ye shall find; knock and it shall be opened unto you." Here asking (of course in faith) is made the condition of receiving.

Luke 11:11-13: --"If a son shall ask bread of any of you that is a father, will he give him a stone, or if he asks a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then being evil, know how to give good gifts to your children, how much more shall your heavenly father give the Holy Spirit to them that ask him?" Rev. 21:6-- "I will give unto him that is athirst of the fountain of the water of life freely." And 22:17 --"And the Spirit, and the bride say, Come, And let him that heareth say, Come. And let him that is athirst, come; and whosoever will, let him take the water of life freely."

That the water here mentioned is the divine influence is evident from Isa.12:3 --"Therefore with joy shall ye draw water out of the wells of salvation." John 4:10, 14 --"Jesus said unto her [the woman of Samaria] If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water." "Whosoever shall drink of the water that I shall give him shall never thirst, but the water that I shall give him, shall be in him a well of water, springing up into everlasting life." Also John 7:37-39. "Jesus stood and cried, saying, If any man thirst let him come unto me and drink. He that believeth on me as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive."

I must defer the remaining heads of this discourse till my next lecture.



June 5, 1839

THE PROMISES--No. 2

Text.--2 Pet. 1:4: "Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust."

In continuing this subject, I am to show,

II. The design of the promises.

The design of the promises, as stated in the text, is to make us partakers of the divine nature. I will state what I do not, and what I do understand, by being made partakers of the divine nature.

I do understand our being made partakers of the divine nature, to mean,

Let these serve as specimens of the scripture representations on this subject. By a careful examination of the Bible, it will be found that every feature of the moral nature and character of God is begotten in the Christian, by the provisions of the gospel.

I cannot but think, that one reason, and the prime reason for thinking that death only can terminate our sins, is that the bodily appetites are supposed to be in themselves sinful; and that every excitement of men's constitutional propensities is in itself a sin. This opinion would naturally lead to the conclusion that the destruction of the body, and the annihilation of the bodily appetites alone, could free us from sin. I do not suppose that we have any promise in the gospel, or any means that can make a physical or constitutional change in soul or body. And those who believe that the change required is a constitutional one, would naturally conclude, that death, and not the promises is the means of our sanctification.

III. I am to show that the promises are adequate to the effect ascribed to them.

It appears to me that the reason why so much doubt is entertained upon the subject of the entire sanctification of the saints in this life is, that the grand distinction insisted upon in the Bible, between the Old and New Covenants is overlooked--that because saints under the Old Testament were not perfect, it is inferred that they will not be under the New--that inasmuch as the legal dispensation was not able entirely and permanently to sanctify saints, it is inferred that the Gospel Dispensation cannot sanctify them, even when administered by the Holy Ghost. If I understand the Bible, the difference between the two dispensations, and covenants is exceedingly great--that what was lacking under the Old Covenant, is abundantly supplied by the New--that the New Covenant was designed to secure what the Old required, but failed to secure. Because the Old Covenant made nothing perfect, it was therefore set aside, and the New introduced, founded upon better promises.

In order to show distinctly the difference between the two covenants, I will lay before you the scripture declarations of the peculiarities of each. By thus contrasting them step by step, you will be able to see whether the promises are adequate to the perfecting of the saints.

I am to show that the first, or Old Covenant was the law written on the tables of stone. This was the substance of the covenant, to which was added the Ceremonial Law. Ex. 34:27,28-- "And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel. And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, and the ten commandments." Deut. 9:9-15: When I was gone up into the mount, to receive the tables of stone, even the tables of the covenant which the Lord made with you, then I abode in the mount forty days and forty nights; I neither did eat bread nor drink water: And the Lord delivered unto me two tables of stone, written with the finger of God: and on them was written according to all the words which the Lord spake with you in the mount, out of the midst of the fire, in the day of the assembly. And it came to pass, at the end of forty days and forty nights, that the Lord gave me the two tables of stone, even the tables of the covenant. And the Lord said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image. Furthermore the Lord spake unto me, saying, I have seen this people, and, behold, it is a stiff-necked people: Let me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they. So I turned, and came down from the mount, and the mount burned with fire; and the two tables of the covenant were in my two hands." Heb. 9:4 --"Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod, that budded, and the tables of the covenant." These, with many other passages, that might be quoted, show what we are to understand by the first or Old Covenant. It should be known that the words covenant and testament mean the same thing, and are only different translations of the same original word.

I will now show what we are to understand by the New Covenant. Jer. 31:31-34--"Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them, saith the Lord;) But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more." Jer. 32:39,40 --"And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and their children after them: And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me." Heb. 8:8-12: "Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Ezek. 36:25-27: "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Here, then, we have the two covenants distinctly spread before us.

I will now refer you to those passages which set them in contrast; and point out, step by step, wherein they differ, as laid down in the Bible itself.

The second or New Covenant is the writing of this law in the heart.

The first said "thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind and strength."

The New, as promised in Jer. 31:31-34, is the fulfillment of what the Old required. "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them, saith the Lord;) But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more." Heb. 8:8-12: "Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Here, then, it is plain that the New is the fulfillment, in the heart, of what the Old required, and of all that the Old required.

The New Covenant is the CAUSING God's people to render perfect obedience. Ezek. 36:25-27: "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them ." Heb. 8:8-11 --"Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest." Jer. 32:39,40-- "And I will give them one heart and one way, that they may fear me for ever for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me."

Now it should be observed that the New Covenant is not a promise, but it is the thing promised; i.e. the promise itself is not the New Covenant, but the state of mind produced by the Spirit of God writing the law in their hearts, and CAUSING them "to walk in his statutes and keep his judgments and do them." The "new heart," and the "new spirit"--these are the New Covenant itself, and the promise of this New Covenant is quite another thing. The New Covenant and the promise differ as a promise and its fulfillment differ. The New Covenant is a fulfillment of this promise. Jer. 31:31-- "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah." Here is the promise of a covenant to be made. Now what is the covenant to be made? This is it, "I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people." It cannot be too distinctly understood that the New Covenant is neither law nor promise, but the very spirit required by the law produced in the heart by the Holy Ghost.

The New is the giving of this holy heart. Ezek. 36:26: "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." Jer. 31:31-34 "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them, saith the Lord;) But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more."

The New is the producing of this perfect and perpetual obedience. That it is perfect see Deut. 30:6: "And the Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live." Ezek. 36:25: "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you." Jer. 50:20: "in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve." 1 Thess. 5:23-24: "And the very God of peace sanctify you wholly: and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it." Jer. 24:7: "And I will give them a heart to know me, that I am the Lord; and they shall be my people, and I will be their God: for they shall return unto me with their whole heart." Jer. 33:8: "And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me." That it is perpetual, see Ezek. 36:27: "And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Jer. 32:39-40: "And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them: And I will make an everlasting covenant with them, that 1 will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me." 1 Thess. 5:23,24: "And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it." It has been objected, that this last is a mere prayer, and may not be answered; but the 24th verse promises "will do it."

Now if this covenant is to be everlasting, so that "they shall fear him for ever," that "they shall not depart from him" --if to cleanse the Church from "all her idols," "from ALL iniquities, and ALL sins," so that when her "iniquities are sought for, NONE shall be found" --if to "give her a new heart and a new spirit," and "cause her to walk in his statutes" --if "to sanctify her wholly, body, soul, and spirit, and preserve her blameless unto the coming of our Lord Jesus"--if these are not perfect and perpetual obedience, I know not in what terms such obedience could be expressed.

It has been objected by some, that the promises in the Old Testament were made to Jews, and applied only to the Jews. I answer, it is plain, that these promises respected the whole Church under the New Covenant dispensation, and that the New Covenant included the Gentile nations. The Christian Church is the Israel of God, as I have shown in a former lecture.




June 19, 1839

THE PROMISES--No. 3

Text.--2 Pet. 1:4: "Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust."

In continuing the contrast between the Old and New Covenants, I remark,

But see the tenor of the covenant itself. The reason why it was not faultless, was because it did not secure obedience. This was the very reason why God found fault with it, and introduced a new one which consisted in obedience. See again Heb. 8:7-11: "For if that first covenant had been faultless, then should no place have been sought for the second. For, finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel; after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people: and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest." Jer. 31:31-34: "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them, saith the Lord;) But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more." Jer. 32:39, 40: "And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, THAT THEY SHALL NOT DEPART FROM ME." Ezek. 36:26: "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." Ezek. 11:19-20: "And I will give them one heart, and I will put a new spirit within you: and I will take the stony heart out of their flesh, and will give them a heart of flesh; That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God." Jer. 24:7: "And I will give them an heart to know me, that I am the Lord; and they shall be my people, and I will be their God: for they shall return unto me with their whole heart." To these I might add many other passages to the same effect.

Now I ask you, beloved, if these texts do not prove that the New Covenant is the death of sin, in opposition to the Old, which is the "STRENGTH OF SIN" 1 Cor. 15:56: "The STRENGTH of sin is the law." Now observe again, that the New Covenant is not an outward precept, nor an outward promise, nor any outward thing whatever, but an inward holiness wrought by the Spirit of God--the very substance and spirit of the law written in the heart by the Holy Ghost. Hence in Rom. 6:1-14, persons that are baptized by the Holy Ghost are said to be "dead," "crucified," "buried," &c. I have just quoted it, but consult it again. "What shall we say, then? Shall we continue in sin, that grace may abound? God forbid. How shall we that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him. Knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of righteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace." Rom. 7:4-6: "Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter." Rom. 8:2: "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." Gal. 5:16-18: "This I say, then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law." Now what do these passages mean, if they do not teach a death to sin? And this certainly is not spoken of a future state of existence; but is affirmed of saints in this world. If these passages do not contain an account of a state of entire sanctification, I believe there are none in the Bible that contain such an account, either in reference to this world, or heaven itself.

Again, if these passages do not speak of a state of entire sanctification, then there are none that speak of a state of entire depravity. If to be "dead in trespasses and sins" is not a state of total depravity, then I do not know that the doctrine of total depravity is taught in the Bible. But if to be dead in sin is total depravity, then to be dead to sin must be total or entire holiness.

Now by what rule of biblical interpretation can this conclusion be denied or evaded?



July 3, 1839

THE PROMISES--No. 4

Text.--2 Pet. 1:4: "Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust."

In resuming the subject of the contrast between the Old and New Covenants, I remark,

The New Covenant is perfection itself. Lest this should be doubted, it may be well to inquire what we understand by Christian Perfection. Has God any where required perfection in the Bible? If so, where? Does his law require perfection? If not, what part of the Bible does? And if his law does not require perfection, why does it not? Is it not manifestly an imperfect law? And how can it be said that the "law is HOLY, JUST and GOOD"?

But it probably will not be doubted that God's law is perfect, and that entire conformity to it is perfection itself. Now what does this law require?

I now add that the New Covenant is perfection itself. Jer. 31:31-34: "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them saith the Lord;) But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Heb. 8:8-12: "Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel: after those days, saith the Lord, I will put my laws in their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their iniquities will I remember no more. Ezek. 36:25-27: "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Deut. 30:6: "And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God WITH ALL THINE HEART, and WITH ALL THY SOUL, that thou mayest live." Rom. 8:1-4: "There is, therefore, now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me FREE from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God, sending his own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law MIGHT BE FULFILLED IN US, who walk not after the flesh, but after the Spirit." Now if you look into the promise of the covenant in Jeremiah, you will see that it is just this--a promise to write the Old Covenant in the heart. It should be remembered, that the words old covenant and law are synonymous terms. And when God promises to write the law in the heart, he promises that the Old Covenant shall be written in the heart.

Now if the Old Covenant or Law required perfection, (and if it did not there is no requirement of perfection in the Bible,) the promise in Jeremiah is that this same perfection shall exist in the soul. And in the quotation from Rom. 8:4, it is expressly asserted that this was the object of the atonement of Christ. Now it does appear to me that the argument in favor of entire sanctification may be settled to a demonstration, by looking at what the Old Covenant required, and recognizing that as the highest perfection that God requires of man, and then seeing that this Old Covenant is to be written in the heart by the Spirit of God. If, when the Old is fulfilled in the heart, men are not perfect in the Bible sense of that term, we may hope in vain to understand what perfection is.

It has been said that regeneration is all that is included in the promise of the New Covenant, and that every real Christian has received this New Covenant. Now if this be so, in what sense did not Abraham and the Old Testament saints receive the promises and their fulfillment? Were they not regenerated? See Heb. 11:13: "These all died in faith, NOT HAVING RECEIVED THE PROMISES." Also verses 39, 40: "And these all, having obtained a good report through faith, RECEIVED NOT THE PROMISE: God having provided some better thing for us, that they without us should not be made perfect." Now here many of the most distinguished saints under the Old Testament dispensation are mentioned by name, and it is expressly said of every one of them, that they "died in faith," but "had not received the promises." It is not meant that they had not heard the promises, for to them the promises were given. It must therefore mean, that they did not receive their fulfillment. But who will doubt that they were regenerated? Now I cannot resist the conviction that to suppose regeneration to be the receiving of the New Covenant or New Testament, in the sense in which it is promised in the passages [I have] so often quoted, is a great and dangerous error. It appears to me that the Bible abundantly teaches that these promises are made to believers and not to unbelievers--that they are made to the Church, and not to the world, and that it is after we believe that we are to be sealed with the Holy Spirit of promise. Eph. 1:13: "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also AFTER THAT YE BELIEVED, YE WERE SEALED WITH THAT HOLY SPIRIT OF PROMISE." I have been ready sometimes to ask, can it be possible that those who maintain that the promise in Jeremiah means nothing more than regeneration, have thoroughly considered what they say and whereof they affirm?

These are only a few of the exceeding great and precious promises of which the Apostle speaks in the text. Every student of the Bible knows that I might extend this examination indefinitely, and write a volume as large as the Bible itself, should I quote all the promises, and remark upon them only to a limited extent. Some of them I have quoted over and over again for the purpose of showing their particular bearing upon the different propositions I have laid down. Those which I have quoted are only specimens of the promises, and designed only as illustrations of the truth that the promises are sufficient to accomplish the great work of making us partakers of the divine nature. The Lord willing, I design ere long to take up a more direct examination of the question whether entire sanctification is attainable in this life, and enter more into detail than would be proper in these discourses on the promises. In my next, I design to present some reasons why the promises are not fulfilled in, and to us.

In the mean time, I wish to call your attention to what I regard as a settled truth, viz: that the doctrine of sanctification is so spiritual a subject that no mind will understand it that is not in a truly and highly spiritual state. No man ever understood discourses on regeneration, and especially on the evidences of regeneration, and the exercises of a regenerated heart, who had not himself been regenerated. Nor will a man understand any course of reasoning on the subject of sanctification, who has not experience on that subject. By this I do not mean, that he may not have sufficient intellectual perception to understand some things about it. But I do mean that he will not understand the fullness with which the Bible teaches that doctrine until his spiritual perceptions are made clear and penetrating; e.g. no man ever believed that Jesus was the Christ who was not born of God. It is expressly asserted in the Bible that "whosoever believeth that Jesus is the Christ, is born of God" and that "no man can say that Jesus is the Lord, but by the Holy Ghost." Now it is not intended in this passage that a man may not settle the abstract question to some extent, as a matter of science and evidence respecting the divinity of Christ. But it is intended that none but a spiritual mind can have any knowledge of Christ as God. And to me it seems plain that the more spiritual any truth is, the more certainly it will be misunderstood by any but a spiritual mind; for the natural man discerneth not the things of the Spirit of God, neither can he know them because they are spiritually discerned. The utmost that I expect to do by any thing that I can say, and by any scriptures that can be quoted, with minds not in a truly spiritual state, is so far to convince their understanding as to convict their heart of being wrong, and thus to bring them to search after the true light.



July 17, 1839

THE PROMISES--No. 5

Text.--2 Pet. 1:4: "Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust."

In some of my last lectures, I examined a few of the promises, with the design of showing that they are sufficiently full and explicit to cover the whole ground of our necessities; and that they afford us abundant means of entire conformity to the divine nature or image--that we have only to realize in our own experience the fullness of the promised blessing, and to believe and receive all that is actually promised, in order to know by our own blessed experience, what it is to be made partakers of the divine nature. I might extend this examination of the promises to almost any length, as every attentive reader of the Bible knows. I have only quoted such specimens of the different classes of promises, as seem to me to afford a fair illustration of the extent and fullness of the salvation promised in the Gospel.

According to my plan, I am now to show,

IV. Some of the reasons why the promises are not fulfilled in and to us.

A second absurdity is, it assumes that these promises are without any condition, or that the condition has been complied with by every Christian. For certainly it would not be assumed that God had violated his promises, if he intended to promise entire sanctification, unless it were assumed either that they are without condition, expressed or implied, or that the condition had been complied with. But these promises are all made on conditions, either expressed or implied. They are to be recognized, and pleaded, and believed. The conditions are often expressed along with the promises; and when not expressed, are always implied. The conditions are not arbitrary, but there is a natural necessity that they should be understood, and believed, and a personal application made of them, as the indispensable means of getting that state of mind that constitutes the divine image or nature in man.

It is indeed a shorthand method of frittering away the promises of God, to overlook the conditions upon which they are made, and contend that they can mean no more than has been actually realized by the Church, because on any other supposition, God has not performed his word. Now the reason, and a sufficient reason, why entire sanctification has not been realized by the Church, is that she has not believed and applied these promises according to their real import.

I don't know how to leave this objection without saying it is truly ridiculous. Upon the principle assumed in the objection, there is no promise in the Bible that has become due that can be or ought to be pleaded by Christians, inasmuch as the promises must be already fulfilled, else God has violated his word.

But to what I have said, it may be objected--that the New Testament times have really come--that the New Covenant has been actually made with the Church--and that those who have actually received it have not been entirely sanctified. To this I reply--that the Church may have received more or less of the New Covenant precisely according to their understanding of the fullness of the promised blessings, and their faith in the promises. When God had promised the New Covenant, he said, "Nevertheless I will be inquired of by the house of Israel to do it for them." Now it is nowhere asserted in the Bible that the New Testament, or Covenant, has been fully received, although the time has come when it is offered to the Church. Under the New Covenant dispensation, it is promised that the fullness of the Gentiles shall turn to the Lord, and that the Jews themselves shall be converted and receive this covenant. Now the fact that the Church has not actually received the blessing of sanctification, no more proves that that blessing is not fully promised in the New Covenant, than the fact that the Jews and Gentiles have not been converted, proves that no such thing is promised. It is certain that the promises are not fulfilled in regard to the world's conversion, for the very reason that the Church and the world have not believed and applied these promises. The same is true of the New Covenant blessing of sanctification. This blessing has been received to a very limited extent by the Church because she has neglected to believe and apply the promise.

God's glory is his reputation or renown. And if to bestow great and transforming grace upon the children of men who are in the image of hell, is calculated to convey a high idea of the patience, forbearance, goodness and moral omnipotence of God, then certainly his glory is intimately connected with our receiving the full meaning and power of his promises.

Now it is not enough that we should merely behave ourselves aright, but we should be prompt, and plain, and simple-hearted in ascribing all our good works to the grace of God within us, else ourselves and not God will have the glory in the estimation of men. If we conceal the lovingkindness of the Lord, if we are ashamed, or afraid, or for any cause neglect to give him glory and tell what the Spirit hath done for our souls, we may expect that to overtake us which was spoken by the prophet, "If ye will not hear and if ye will not lay it to heart to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings."

I might mention a great many other reasons, but these must suffice. And now I must close this discourse by saying, that I cannot tell you how much I felt shocked, when the question came fully up whether the grace of God was sufficient as a matter of fact for the entire sanctification of Christians in this life, and it was flatly denied. The question in this shape had never come fairly and fully before my mind as a subject of distinct consideration till the last winter of my residence in N. Y. And I can never express my astonishment and grief when I found that men standing high in the Church of God flatly denied it. I have often asked myself, is it possible that these brethren can be of the opinion that if a man should believe and realize in his own experience the full meaning of the promises, and all that the gospel and the grace of God can do for a man in this world, that he would not be entirely sanctified? I would humbly ask, where is there one among them that has tried the experiment? It is no answer to this to turn around and inquire, have you received the fullness of the promise? Are you sanctified? For if I have not, and if there were not a man on earth that has, that does not at all change the meaning of the promise, nor prove that they are not sufficient to produce entire sanctification, so long as it is true that every one of them must confess that they have never received or hardly begun to receive all that they themselves admit the promises mean.

GLOSSARY
of easily misunderstood terms as defined by Mr. Finney himself.
Compiled by Katie Stewart

  1. Complacency, or Esteem: "Complacency, as a state of will or heart, is only benevolence modified by the consideration or relation of right character in the object of it. God, prophets, apostles, martyrs, and saints, in all ages, are as virtuous in their self-denying and untiring labours to save the wicked, as they are in their complacent love to the saints." Systematic Theology (LECTURE VII). Also, "approbation of the character of its object. Complacency is due only to the good and holy." Lectures to Professing Christians (LECTURE XII).

  2. Disinterested Benevolence: "By disinterested benevolence I do not mean, that a person who is disinterested feels no interest in his object of pursuit, but that he seeks the happiness of others for its own sake, and not for the sake of its reaction on himself, in promoting his own happiness. He chooses to do good because he rejoices in the happiness of others, and desires their happiness for its own sake. God is purely and disinterestedly benevolent. He does not make His creatures happy for the sake of thereby promoting His own happiness, but because He loves their happiness and chooses it for its own sake. Not that He does not feel happy in promoting the happiness of His creatures, but that He does not do it for the sake of His own gratification." Lectures to Professing Christians (LECTURE I).

  3. Divine Sovereignty: "The sovereignty of God consists in the independence of his will, in consulting his own intelligence and discretion, in the selection of his end, and the means of accomplishing it. In other words, the sovereignty of God is nothing else than infinite benevolence directed by infinite knowledge." Systematic Theology (LECTURE LXXVI).

  4. Election: "That all of Adam's race, who are or ever will be saved, were from eternity chosen by God to eternal salvation, through the sanctification of their hearts by faith in Christ. In other words, they are chosen to salvation by means of sanctification. Their salvation is the end- their sanctification is a means. Both the end and the means are elected, appointed, chosen; the means as really as the end, and for the sake of the end." Systematic Theology (LECTURE LXXIV).

  5. Entire Sanctification: "Sanctification may be entire in two senses: (1.) In the sense of present, full obedience, or entire consecration to God; and, (2.) In the sense of continued, abiding consecration or obedience to God. Entire sanctification, when the terms are used in this sense, consists in being established, confirmed, preserved, continued in a state of sanctification or of entire consecration to God." Systematic Theology (LECTURE LVIII).

  6. Moral Agency: "Moral agency is universally a condition of moral obligation. The attributes of moral agency are intellect, sensibility, and free will." Systematic Theology (LECTURE III).

  7. Moral Depravity: "Moral depravity is the depravity of free-will, not of the faculty itself, but of its free action. It consists in a violation of moral law. Depravity of the will, as a faculty, is, or would be, physical, and not moral depravity. It would be depravity of substance, and not of free, responsible choice. Moral depravity is depravity of choice. It is a choice at variance with moral law, moral right. It is synonymous with sin or sinfulness. It is moral depravity, because it consists in a violation of moral law, and because it has moral character." Systematic Theology (LECTURE XXXVIII).

  8. Human Reason: "the intuitive faculty or function of the intellect... it is the faculty that intuits moral relations and affirms moral obligation to act in conformity with perceived moral relations." Systematic Theology (LECTURE III).

  9. Retributive Justice: "Retributive justice consists in treating every subject of government according to his character. It respects the intrinsic merit or demerit of each individual, and deals with him accordingly." Systematic Theology (LECTURE XXXIV).

  10. Total Depravity: "Moral depravity of the unregenerate is without any mixture of moral goodness or virtue, that while they remain unregenerate, they never in any instance, nor in any degree, exercise true love to God and to man." Systematic Theology (LECTURE XXXVIII).

  11. Unbelief: "the soul's withholding confidence from truth and the God of truth. The heart's rejection of evidence, and refusal to be influenced by it. The will in the attitude of opposition to truth perceived, or evidence presented." Systematic Theology (LECTURE LV).

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C. G. Finney





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