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Sermons from the Penny Pulpit

C. G. Finney


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Charles G. Finney
1792-1875



A Voice from the Philadelphian Church Age

  Wisdom is Justified



by Charles Grandison Finney

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"PENNY PULPIT" in 6 html pages-

Introduction ---New Window

SERMONS of page 1 (this page)

SERMONS of page 2 ---New Window

SERMONS of page 3 ---New Window

SERMONS of page 4 ---New Window

SERMONS of page 5 ---New Window



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Table of Contents
page 1


Click on this graphic (in the table below) to go to the sermon.
Above each sermon, click on the same graphic to return to this table.


Regeneration.
Pleasing God.
Heart Searching.
The Kingdom of God Upon Earth.
The Spiritual Claims of London.
Christ Magnifying the Law.
The Promises of God.
Why London Is Not Converted.



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REGENERATION.


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A Sermon

Preached on Wednesday Evening, November 21, 1849.

BY THE REV. C. G. FINNEY,

(Of America,)

AT THE BOROUGH ROAD CHAPEL, SOUTHWARK.

No. 1,472.

This lecture was typed in by Tony Alan Mangum.
Reformatted by Katie Stewart

"Marvel not that I said unto thee, ye must be born again." --John iii. 7.

I PROPOSE to make some remarks to-night upon the words which I have just read. The passage in connection with which these words are found is, probably, familiar to you all; however I will read it:--"There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles, that thou dost, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, ye must be born again. The wind bloweth were it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" Are you a Jewish doctor, and do not understand the doctrine of the new birth? Have you never experienced it? A teacher in Israel, and yet ignorant of this great truth?

In speaking from the words of the text, I propose to show--

I. WHAT THE NEW BIRTH IS NOT.

II. WHAT IT IS.

III. WHAT IS IMPLIED IN IT.

IV. THAT ITS NECESSITY IS A FACT TOO PLAIN TO BE CALLED IN QUESTION, WITH THE LEAST REASON.


I. I begin by stating WHAT THE NEW BIRTH IS NOT, because I am well aware that many persons, who have not well considered the matter, are apt to form very false ideas concerning it.

II. In the second place, IN WHAT THE NEW BIRTH DOES CONSIST. I answer

III. SOME THINGS THAT ARE IMPLIED IN THIS CHANGE.

IV. THE NECESSITY OF THIS CHANGE. Its necessity is very strongly insisted on in the text. When Christ taught Nicodemus the necessity of the new birth, he was greatly surprised, and Christ said, "Marvel not that I said unto thee, ye must be born again." It is no new doctrine that I teach, and you ought, as a doctor in Israel, to know that it is not; no man should marvel at such a plain doctrine, and you least of all.

I shall now make a few remarks in closing.

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PLEASING GOD.


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A Sermon

Preached on Thursday Evening, November 22, 1849.

BY THE REV. C. G. FINNEY,

(Of America,)

AT THE BOROUGH ROAD CHAPEL, SOUTHWARK.

No. 1,473.

This lecture was typed in by Tony Alan Mangum.
Reformatted by Katie Stewart

"Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God." --Hebrews xi. 5.

IN speaking from these words I shall inquire--

I. WHO GAVE THIS TESTIMONY TO ENOCH?

II. NOTICE THE NATURE OF THE TESTIMONY!

III. CONSIDER HOW THIS TESTIMONY WAS GIVEN!

IV. THE CONDITIONS UPON WHICH HE MUST HAVE RECEIVED IT, AND UPON WHICH WE MAY OBTAIN SUCH TESTIMONY?

V. THE IMPORTANCE OF HAVING THIS TESTIMONY!

VI. CONSIDER SOME OF THE REASONS WHY SO FEW SEEM TO HAVE THE TESTIMONY THAT THEY PLEASE GOD?

This is the outline of thought to which I would call your attention, and I suppose that these several points will include subjects on which every thoughtful mind will naturally desire to be informed.

I. Our first inquiry is--WHOSE TESTIMONY WAS IT THAT ENOCH HAD THAT HE PLEASED GOD? Surely it must have been God's testimony, for who could give this testimony, but God? If God was pleased with Enoch, and he knew it, how otherwise could he have become possessed of this knowledge but by a revelation from God? And this was doubtless the apostle's meaning, and it was the fact, that Enoch had God's testimony that he pleased him.

II. I inquire, secondly, into THE NATURE OF THIS TESTIMONY.

III. The next inquiry is--HOW ARE WE TO SUPPOSE THAT THIS TESTIMONY WAS GIVEN TO HIM.

IV. In the next place--THE CONDITIONS UPON WHICH ENOCH RECEIVED THIS TESTIMONY, AND UPON WHICH EVERY ONE ELSE MAY RECEIVE IT.

Now, let me pause here, and apply what I have I said to all classes of persons: not only to professed saints, but to those also who are not professed saints. Now, do you really desire the testimony that you please God? Of course, you cannot expect to have it while you remain impenitent. But, may you not enjoy this testimony, if you set your heart upon pleasing God? Yes! you may. To be sure you have not this testimony now, and some of you may say, it will be a great while before I can have it. Why? Will it take you a great while to repent, and set your heart upon obeying God? Oh, no! Well, it is as important for you to have this testimony as any body else,--then why not say at once, As I can have this testimony by the grace of God, I will not live another day without it. But I would observe, here, that the spirit of self-sacrifice is a condition of having this testimony. Christ lived not to please himself, but to please his Father: and, in order to do this, he was willing to sacrifice everything and his own life also. Now, if any of his followers would have the testimony that they please God, they must have the self-sacrificing spirit of their master. They must be willing to be used up, for the good of his kingdom. They must be willing, as Christ was, to sacrifice even their lives. But, I must hasten to consider

V. THE IMPORTANCE OF HAVING THIS TESTIMONY.

VI. SOME OF THE REASONS WHY SO FEW PERSONS SEEM TO HAVE THIS TESTIMONY? When I say few, I do not mean to say that the whole number is small, for I am happy to know that it is not. Wherever I go I find persons that understand it, and when they hear the sound, they recognize it as the gospel. But taking the great mass, comparatively few know what it is to enjoy this testimony.

A few remarks will close what I have now to say.

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"O where can rest be found?
Rest, for the weary soul."

Perhaps some of you remember, and often say--

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"Those peaceful hours I once enjoyed,
How sweet their memory still."

When you walked with God and had the testimony that you pleased him. You once enjoyed his testimony, and now you are fallen. Well, let me ask if you are not very uncomfortable in that fallen state? Do not your very dreams torment you? Are you not almost afraid to be alone? Dare you commune with your own heart, and be honest with yourselves? If you are in the condition which I have supposed, you are most unhappy and wretched, wherever you are. You may try to be happy and comfortable, but you never can be till you return to God; but when you have done this, and when God's frown is taken away, and he smiles upon you, then you may have peace. Now will you return? Great as your sins are, will you return? Do you say that your sins are so very great, so that you cannot even lift up your eyes to heaven! Neither could the publican, but he smote upon his breast, and cried, "God be merciful to me a sinner." You can do that! If you cannot hold up your head before God, you can get down into the dust, where the Psalmist was when he cried out in the agony of his soul to God and confessed his sin before him. You can do that, and the question is will you do it?

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HEART SEARCHING.


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A Sermon

Preached on Tuesday Evening, November 27, 1849,

BY THE REV. C. G. FINNEY,

(Of America,)

AT THE BOROUGH ROAD CHAPEL, SOUTHWARK.

No. 1,479.

This lecture was typed in by Tony Alan Mangum.
Reformatted by Katie Stewart

"Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting." --Psalm cxxxix. 23, 24.

IN speaking from this text I shall of course be obliged to assume many things as true without attempting to prove them. This indeed is almost always the case in preaching. It is taken for granted that certain things are agreed upon both by the speaker and the hearer, and unless this was assumed, we could scarcely preach at all. I shall therefore take it for granted that my audience believe in the existence, and attributes of God, and that they also admit that he exercises a providential government over all the affairs of the universe; and that directly, or indirectly, he is concerned in everything that takes place; either positively in bringing it about, or that when it is about to occur he knows it, and permits it, in order that he may make some use of it. I shall take it for granted that you believe that no event occurs without God either positively causing it, or else permitting it to occur, with a design to make some use of it, and in some way to overrule it for his own glory and the good of man. I cannot of course enter into a discussion upon the Divine perfections, but must assume that my hearers admit that God's providence is in some sense universal, and that it extends to every individual. In speaking from these words I design to show:--

I. WHAT IS IMPLIED IN THE SINCERE AND ACCEPTABLE OFFERING OF SUCH A PETITION AS THAT CONTAINED IN THE TEXT?

II. NOTICE SOME OF THE WAYS IN WHICH GOD ANSWERS REQUESTS OF THIS KIND.

"Search me O God," says the Psalmist, "and know my heart: try me and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting."

I. I INQUIRE WHAT IS IMPLIED IN THE SINCERE AND ACCEPTABLE OFFERING OF SUCH A REQUEST, AS THIS, TO GOD?

II. SOME OF THE WAYS IN WHICH GOD ANSWERS REQUESTS OF THIS KIND. And I observe, first: by his Spirit and by the application of his truth. By these means light often shines into the mind, so as to give individuals such a view of themselves as without this searching they never would have had. But, while it is true that God often searches in this way, and has done so in all ages, yet it is by no means the only way in which he searches the human mind: nay, it is certain that he much more frequently searches individuals in other ways. Observe: God's object in searching is not to inform himself respecting us, but to discover us to ourselves, for he knows well all about the state of our minds, our spiritual latitude and longitude: what we are in our present state, and what sort of characters we should develope under any, and all circumstances. Consequently, God, in bringing us out to our own view must apply such tests to us, as shall assist in this development so as to let us see ourselves as he himself sees us. In order to do this--make us understand ourselves, and those around understand us--God answers such petitions as these, by means of his Providence without, and by his Spirit within; and, observe, these never contradict one another. God is working without by his Providence, bringing us into various states and circumstances for the development of character, and then comes by his Spirit, and presents it to our minds when it is developed. But I said that I should notice some of the ways in which God answers these petitions, and I will do so.

But I must hasten to make a few remarks, and close.

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THE KINGDOM OF GOD UPON EARTH.


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A Sermon

Delivered on Sunday Morning, May 12, 1850,

BY THE REV. C. G. FINNEY,

OF AMERICA,

AT THE TABERNACLE, MOORFIELDS, LONDON.

No. 1,517.

This lecture was typed in by Cheryl Lafollette.
Reformatted by Katie Stewart

"Thy kingdom come." --Matthew vi. 10.

YOU will instantly recognise this petition as being one of those contained in what is generally denominated "the Lord's Prayer." In considering these words I propose briefly to explain,--

I. WHAT IS MEANT BY THE KINGDOM OF GOD.

II. WHAT IS IMPLIED IN AN ACCEPTABLE OFFERING OF THIS PETITION TO GOD.

III. THAT THE STATE OF MIND THAT CAN ACCEPTABLY OFFER THIS PETITION TO GOD, IS UNIVERSALLY BINDING UPON ALL MEN.

IV. THAT IT IS ALSO A CONDITION OF SALVATION.

I. What is meant by the kingdom of God.

In some respects there are two ideas concerning the kingdom of God. One class of divines suppose that the kingdom of God is purely spiritual; others suppose that the Lord Jesus Christ will reign personally upon the earth, that when he comes a second time, it will be to set up his kingdom in this world, and reign here in his visible presence. These two classes, however, agree in this--that his kingdom must be spiritual, whether outward and visible or not; in either case he can reign over man no further then he reigns in their hearts. A spiritual kingdom must be set up in the soul--the Divine law must be written in the heart. If the Lord Jesus Christ should come and dwell visibly in London, walk in its streets, and mix with its people, and be here as truly as the Lord Mayor is, what would it advantage the people unless they were converted and truth prevailed in their hearts? Unless the laws of his kingdom were written in their hearts by the Holy Ghost, the people of London would be none the better for the Lord Jesus Christ's living amongst them. Therefore, whether the Lord Jesus Christ come and reign personally or not, his kingdom will be established and his dominion extended by the same means that it is now. When persons pray, therefore, "thy kingdom come," if they pray sincerely, they pray that there may be universal holiness in the earth--that this kingdom of grace may be set up in all hearts, and that Christ should exercise universal influence over the minds of men. I am to notice--

II. What is implied in an acceptable offering of this petition to God.

And here let me say that it was not part of the design of our Lord Jesus to give his disciples merely a form of prayer, the words of which they might repeat without knowing or caring what they meant or said; he did not give this prayer to be repeated over as a ceremony merely, without significance or interest. There is no greater profanity in the universe than to gabber it over in such a manner as it is frequently used. The Lord Jesus gave this prayer to be understood, and that the petition should be offered with sincerity and with faith, and in a certain state of mind. Who can doubt this? Did he intend to teach his disciples and his people in after-ages to be hypocrites? No, indeed! Did he intend them to offer insincere worship? No, indeed! Then he must have designed that they should offer these petitions with sincerity. Now, the question is, what is implied in sincerity? When is a man sincere in offering this petition to God? What are the characteristics and elements of sincerity? What is implied in being sincere?

III. The state of mind that can acceptably offer this petition, is universally binding upon men--all the moral agents of our race.

The heathen themselves, by virtue of their own nature, know that there is a God, and that this God is good. They know that they ought to love their neighbours as themselves, and to love God supremely. The Bible teaches us that the light of nature, which they possess, leaves them wholly without excuse, if they do not love and obey their Creator. To believe and embrace the Gospel, then, is an universal duty. This you will all admit, and, therefore, I need not enlarge upon it.

IV. This state of mind is a condition of salvation.

Understand me, my hearers, I do not mean that it is a ground of acceptance with God--that is not what I mean: I do not mean that men are saved by their own righteousness--that on this ground they will be accepted of God. I know, and you know, that men are to be saved by the righteousness of Christ, and not by their own righteousness; therefore, when I say that this state of mind is a condition of salvation, I mean what I say--it is a condition as distinct from a ground; a condition in the sense that a man cannot be saved without being in this state of mind, but that this state of mind is not the ground of salvation. "All have sinned, and" therefore "come short of the glory of God." First, to be in this state of mind is a natural condition of salvation. Could anybody that cannot offer this petition be happy in heaven? What would such a man do in heaven? God has perfect dominion there. Now, unless an individual is in a state of mind that he can sincerely, acceptably, and prevailing offer this petition to God, unless it be the natural expression of his heart, what possible enjoyment could he have in heaven? None whatever. Secondly, it is governmentally a condition of salvation. Every attribute of God in his moral government of the universe forbids any man to enter heaven who cannot present this petition acceptably to God. But we cannot further enlarge.

Let us now conclude with a few remarks.

Now, it must be that individuals who can really offer the Lord's Prayer, and mean it, will prayerfully do everything they can towards promoting his kingdom.

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THE SPIRITUAL CLAIMS OF LONDON.


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A Sermon

Delivered on Wednesday Evening, May 29, 1850,

BY THE REV. C. G. FINNEY,

OF THE OBERLIN COLLEGIATE INSTITUTE, UNITED STATES,

TO THE MEMBERS AND VISITORS OF THE

CHRISTIAN INSTRUCTION SOCIETY,

AT THE TABERNACLE, MOORFIELDS, LONDON.

This lecture was typed in by Cheryl Lafollette.
Reformatted by Katie Stewart

"Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you. And lo! I am with you alway, even unto the end of the world. Amen." --Matthew xxviii. 19, 20.

IN speaking from these words, I propose to show--

I. TO WHOM THESE WORDS WERE ADDRESSED;

II. WHAT THEY MEAN;

III. WHAT IS IMPLIED IN THEM;

IV. THE CONDITIONS OF OBEYING THIS INJUNCTION;

V. WHY THE WORK IS NOT DONE.

I. To whom these words were addressed. Undoubtedly these words were first addressed to Christ's immediate disciples; but I suppose no one will imagine that the spirit of these words was confined to them. It cannot be supposed that Christ expected the Apostles themselves to do all this work alone. No doubt this commission was given to the Church of Christ as such. The spirit of these words, then, from the very nature of the case, was addressed to the Church of Christ of every age; and not only to the Church as a body, but to particular individuals of the Church.

II. What these words mean. If you will read the margin of your Bibles, you will see that the translation is, Make disciples, or Christians, of all nations. This is no doubt the true meaning. Not merely teach all nations, but disciple them; make them disciples, or Christians. The injunction is this, Go and convert all the nations of the earth; make Christians of them; "teaching them to observe all things whatsoever I have commanded you; and lo! I am with alway, even unto the end of the world." I pass over these thoughts very rapidly, because I suppose all my hearers will at once admit that the spirit of this injunction is addressed to the Church of Christ as such; and if to the Church collectively, of course to each minister and member of the Church in particular: and that the Spirit of this injunction is binding upon every Christian in the world to whom this language may come.

III. What is implied in this injunction.

IV. Notice some of the conditions by which the true spirit of this injunction may be complied with.

Leaving the answer to the question, Why the work is not done? till next Wednesday evening. I close with asking--

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CHRIST MAGNIFYING THE LAW.


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A Sermon

Delivered on Sunday Morning, May 19, 1850,

BY THE REV. C. G. FINNEY,

OF AMERICA

AT THE TABERNACLE, MOORFIELDS, LONDON.

This lecture was typed in by Cheryl Lafollette.
Reformatted by Katie Stewart

"The Lord is well pleased for his righteousness' sake; he will magnify the law and make it honourable." --Isaiah xlii. 21.

IN speaking from these words, I propose to consider--

I. OF WHOM THE PROPHET IS SPEAKING.

II. WHY HE SHOULD MAGNIFY THE LAW AND MAKE IT HONOURABLE.

III. HOW HE SHALL DO THIS. And then conclude with some inferences and remarks.

I. Of whom the prophet is speaking. I believe it is agreed that these words are spoken of our Lord Jesus Christ: I know not that this is called in question. It is said, "The Lord is well pleased for his righteousness' sake," the person spoken of here, then, is our Lord Jesus Christ. The next inquiry is--

II. Why he should magnify the law and make it honourable; and what law is this?

There is great difficulty in any government exercising mercy towards rebels, and this is especially felt in such a government as that of God; and a little reflection on this will lead to the conclusion that an atonement was absolutely necessary.

A few remarks and inferences will close what I have to say.

Now, the mistake against which I am endeavouring to guard you, has prevailed, more or less, from the days of the Apostles till the present time. This mistake early began to develop itself, and James, by his Epistle, designed to correct this mistake. It has been thought that the Epistle of James contradicts the Epistle of Paul, but nothing is further from the truth. James insisted upon men having faith which works by love--practical faith, that makes them holy. The Apostle Paul says, men are not justified by works, but both agree that personal holiness is a condition of salvation--not a ground, but a condition.
Now, my beloved hearers, wherever you see such a spirit as that, you may be sure there is something wrong. To be sure, men are to be accepted and justified on the ground of what our Lord Jesus Christ has done; but mark, only upon the condition of their personally accepting him, giving him their hearts, yielding themselves up to obedience.
But as I have to preach again this evening, I will not remark further this morning.

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THE PROMISES OF GOD


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A SERMON

Preached on Friday Evening, May 17, 1850

BY THE REV. C. G. FINNEY

AT THE TABERNACLE, MOORFIELDS, LONDON.

This lecture was typed in by Bob Wynn.
Reformatted by Katie Stewart

"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." --2 Pet. 1.4.

In speaking from these words I propose briefly to consider--

I. THE NATURE.

II. THE CONDITION, AND

III. THE USE OF THE PROMISES OF GOD.

I. The Nature of the Promises.

Now Christ came forth and publicly vindicated the honor of this law, by paying over to the government of God an equivalent for the offenses and sins which man had committed; he suffered the penalty in order that the guilty might be pardoned. Christ, I say, offered to the government of God an equivalent for the execution of the law upon the offender; and, in consequence of what he has done, God has promised to bless those who deserved cursing. Now observe, that all the promises of God are represented as being to Christ, and as being in Him; yea, and in him, amen, to the glory of God the Father. Christ magnified the law and made it honorable, so that it consisted with the honor of this law and the justice of God that sinners--rebels against his government--should through Christ be pardoned their offenses. Let it always be understood, friends, that these promises are, in the spirit of them, really made to Christ and to Christ's people, to those whom he regards as part of himself, those for whom he came into the world, and those for whom he died.
I cannot take the time which would be required to quote a great many passages in illustration of my meaning, but must rely upon your general knowledge of that particular class of promises, to which I have just referred.

II. The conditions of the promises.

III. The use of the promises.

If God give so great a blessing shall he withhold the less? No, surely no! In indulging such a thought we do him wrong and we do ourselves wrong; we must not overlook these facts as the highest possible evidence that all the promises are made in good faith; and God's infinite readiness to give the things that He has promised. It might have appeared incredible if God had told us beforehand that He would give Christ to die for us. It would have appeared wonderful! We should have exclaimed, can it be possible? Infidels not think it impossible. What! God give His co-equal Son to die for us? We cannot believe it! Now Christians understand it and believe it; and certainly since he has done this, we should look at this fact--never leave it out of view, when we come to the promises. All unbelief should vanish when we remember that "when we were enemies Christ died for us," and shall we not recognize in this fact, that He is willing, freely, largely, bountifully, to give us all other things that we want. By this gift of his Son, God has confirmed to us the promises stronger than he could have done by an unsupported oath.
Take another instance. When the apostle says, "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 called you who also will do it," we are to interpret this language as liberally as if it had been used in the language of command. We must not trifle with these promises, and so restrict their meaning as to imply that they pledge but little, and that little in a most vague and general manner. If we would receive the blessings of the promises, we must understand what it is they promise us.
If Christians will but understand and get the impression deeply imbedded in their own minds, that these promises are regarded by God as their inheritance, given them to be used by them under all the circumstances in which they find themselves placed, they would often much better understand the meaning of the apostle, when he says, "whereby are given unto us exceeding great and precious promises."

A few remarks must close what I have to say.

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WHY LONDON IS NOT CONVERTED


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A SERMON

Delivered on Wednesday Evening, June 5th, 1850

BY THE REV. C. G. FINNEY

OF THE OBERLIN COLLEGIATE INSTITUTE, UNITED STATES,

TO THE MEMBERS AND VISITORS OF THE

CHRISTIAN INSTRUCTION SOCIETY,

AT THE TABERNACLE, MOORFIELDS, LONDON.

This lecture was typed in by Bob Wynn.
Reformatted by Katie Stewart

"Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you. And lo! I am with you alway, even unto the end of the world. Amen." --Matthew xxviii. 19, 20.

I commenced last week the discussion of the subject which is not to engage our attention. As you know, then intimated, in the first place, that this command, in its spirit, was given to the Church of Christ in all ages, and to each individual member of that Church; secondly, that its true meaning is, that Christians are to go forth and make disciples, or Christians, of all nations; thirdly, I endeavored to show what was implied by this command; and fourthly, dwelt upon some of the conditions of obeying this injunction; and reserved till this evening because I had not then time to enter upon it, the fifth proposition, WHY THE WORK IS NOT DONE.

What are some of the things which stand in the way, that have hindered, and are hindering, the accomplishment of this work.

Now, at our foreign missionary stations, and in our home missions, there are various kinds of work to be done; but we expect those whom we send out to foreign lands, or those engaged at home, that they shall give themselves up to the work and labor for that end to which they are appointed. We don't expect our missionaries to go abroad to enrich themselves by engaging in trade and commerce, or to concern themselves about these matters at all, only so far as it is necessary for the promotion of their great object--the salvation of men and the glory of God.

Now, do you suppose that the impression made upon the world by the Church is, that they are a company of missionaries whose great and only business is to convert the world to Christ? Is this the impression that the world has with reference to the Church? Do you suppose that the world has got this impression--that the entire Church are missionaries, living for nothing else but to convert the world? Or does the world no longer understand that all the Church are missionaries? Do you believe that the people of London are under the impression that the Christians in London are a band of missionaries whose great and only object is to convert men? Or is the impression on the opposite side, that they are not living for this end, but are seeking to enrich themselves and their families by every means that they can adopt, just as other people are? Which impression is the Church making upon London?

Now, it is easy to see, if the Church have forgotten their mission, if they have ceased to make the world understand that they are living for them and God--if they live so much like other people that the world can see, and cannot mistake, that they are living for selfish ends, there is no cause for wonder at the Church's want of success. If the Church is to be successful, the world must understand that every Christian is a missionary--every man and woman professing Christianity is a missionary, and that their business is to convert men to God, that this is the great and only end for which they live. When the world understand this, the work of conversion will go forward and not before.

How was it in the primitive Church? Did the primitive Church make this impression upon the world? Yes, they did! And if the Church will now do the same, she shall succeed even as that Church did. The primitive Church understood that they were a band of missionaries, that their business in the world was to convert the world. But how long is it since the impression has ceased to be made that this is the real great, and only business of the Church? It is now come to be regarded as a professional employment to teach religion and convert men: ministers themselves think so, and speak as if it were so; and hardly anybody now thinks differently.

The Church does not dream that it is their work to convert men; and the ministers do not think that it belongs to anybody but themselves; they regard themselves as set apart for this end--to teach religion professionally. But let me say, that while this state of things exists, and the Church continues to forget its mission, the Church is the great stumbling-block in the way of the conversion of the world. This is the great difficulty--this is the great hindrance to the conversion of men. I shall have occasion to advert to this again.

Now, if Christians live without a true idea of what real religion is, what impression can the world get of the religion of Jesus Christ? The impression made upon the world will be, that the religion of Jesus is, in itself, essentially the same as it is manifested by his professed followers. What other idea can the world get? Now, do you suppose that, if Jesus had lived to promote his own personal comfort and to please himself, anybody would have got the impression that he was living for the salvation of men--that his great aim was to bring them to God? Would this have been the impression made upon his immediate disciples, and would the effect of this have been developed in their minds and manifested in their actions. But, the fact is, the great idea that stood boldly and prominently out in the minds of his disciples and apostles was, that he did not live to himself, but solely and entirely for the promotion of the object which he came on earth to accomplish. He laid himself upon the altar most unreservedly, and his immediate disciples did the same, and the spirit of self-sacrifice was communicated to all around them; and the work of conversion went forward gloriously; wave after wave of salvation flowed over every land; and, in consequence, in a comparatively few years, they had accomplished wonderful things; and if they had possessed our facilities--our Printing Press, our Electric Wires, our Steam Power, and a thousand things that we possess--with their faith, with their energy, and with their devotion, they would in a few years have converted the world to God. But the Church has failed to do this; the Church has not even made the people understand what the religion of Christ is. If the apostles had had our facilities, do you suppose that they would have failed to make the people understand in what the religion of their Lord and Master consisted? Do you suppose that they would not have possessed the land long ago? But somehow or the other, the Church has really failed to secure this object. What is the cause of this? Why has the Church failed to accomplish her great and only mission upon earth? Has the promise run out which says, "Lo! I am with you alway even unto the end of the world?" Has the Church lost her hold upon Christ, or has the promise of Christ expired? Brethren, which is it?
Suppose a Christian lives in an impenitent family, and says nothing about his religion; what is the impression upon the minds of the family? They will, of course, suppose that he thinks his religion of no particular consequence--not very valuable, or he would certainly speak of it and recommend it to them.

In the city of Philadelphia, some years since, a young man served his time as a clerk to an elder of a Presbyterian church. In the course of time, this young man married and set up in business, and was very prosperous in all his undertakings. His wife attended some religious services which were held in the city, and became deeply anxious about her soul. Her husband observed that there was something the matter with her, and he very kindly inquired what it was that troubled her mind. Said she, "My dear husband, I am in my sins, and so are you; and both of us are on the way to hell." "Why, my dear," said he, "what have you done to talk in this manner,--'on the way to hell! ' What have you done, pray? I don't think there is any cause for you to be alarmed, or to talk in this manner." "Well," said she, "my dear I did not think you were an infidel; I thought you did believe in religion." "So I do, in some sense," he replied; "but you remember I lived with Mr. So-and-So, and elder of the Presbyterian church, and he was always very kind to me, and gave me very good advice about my business; and I cannot believe that, if he thought I had been on the way to hell, he would not have told me so; but I assure you he never told me any such thing. If he believed I was going to such an awful place as hell, I am sure he would have warned and counseled me; but he never did think of the kind, and therefore it is impossible that it can be true."

Now, how reasonable was such an inference? This professedly Christian man never said anything to the young man, and he might well doubt that he was in such imminent danger. Such professors say by their conduct, which is more powerful than words, that they do not believe the Bible to be true. Before I proceed further, I would ask the professors in this congregation, What sort of an impression do you make on those around you who are in their sins? Is it such as to make them believe that they are in danger of losing their souls? What is the impression that your servants get? What is the impression your clerks get? What is the impression your workmen get? What is the impression those around you get? Is it such an impression as will lead them to believe in the truth and excellency of the religion you profess?

Let me ask you, Do you believe that the conduct of the Christian people of London is such as to leave the conviction on the minds of those by whom they are surrounded that their souls are in danger? I don't know. I ask. What do you think? Do you individually manifest concern for the souls of the impenitent among you? If you do not, then you give a virtual and strong testimony against religion. You virtually say, "We have tried it, and don't believe it; we don't believe that your souls are in danger, for we feel no concern about you."

Just take the following cases as an illustration, which occurred in one of the cities of America. Some individuals were in the habit of attending what are called Conference Meetings, where Christians met together to pray and exhort each other. An unconverted man, but who was anxious about his soul, frequently attended these religious meetings. One evening he was outside, and heard them talking of the danger in which souls were placed, and saying that unless there was more prayer and more devotion on the part of Christians, these sinners would die in their sins and would go to Hell; and when he could bear it no longer, he burst into the room where these christians were sitting, and, with tears streaming from his eyes, said, "Christians, what do you mean? You tell us that our souls are in danger of being lost for ever, that you have power to prevail with God, and that unless you wake up and do your duty, you have no reason to believe that there will ever be a revival of religion, or that these souls, now in a perishing condition, will be saved. Now, what can you mean? You have met here time after time, and yet things remain as before. Now, either you don't believe what you say, or you don't care if we go to Hell." And with tears he implored them, if they believed what they said, to wake up and do their duty, and save the souls of the perishing.

Now, so far as my own experience has gone, especially in my own country, in many parts of which I have labored very extensively, the ministers take this work upon themselves, and manifest a jealousy of lay effort. I can remember the time when ministers objected to a layman being asked to pray in the presence of a minister. They took all the work of converting souls, and did not like anybody else to do it; they manifested a jealousy of all lay effort.

Now, instead of this, their duty is to train up the entire laity to work for God and souls--the whole Church should be engaged in efforts to promote religion. Ministers much teach their people to work as well as feed them. If the people do not work, the food will do them no good, but it will greatly injure them. They may eat well; but if they do not work it well not digest. Feed them with highly seasoned food, and give them nothing to do, and it will cause surfeit and dyspepsia. If they have nothing to do, they will become stumbling-blocks. If they eat and have no exercise, they will become monsters. The people, then, must have something to do in this work; if it is ever to be done. The entire Church must be marshalled into one great army: every man and every woman must each have a part. The women have been too much overlooked, as if they could do nothing; but this is a mistake; and forming, as they do, so large a part of the Church members--in most places they form the majority--their services should be fully employed. They can do much, at least, for their own sex.

Secondly, This unbelief manifests itself in the slight interest that is felt in the conversion of sinners. How shocked have I been many times, when sinners have been converted, to see the great indifference that has been manifested by professors of religion; they seemed to have no interest in it; they seemed to regard it as of little moment, not of much importance. Now, just think how shocking this is, and of the effect which such conduct must have upon the impenitent. Now, just suppose that the son of some very humble person should be adopted into the royal family, and thus become the heir-apparent to the throne and crown of the kingdom; why, how excited the family would be! What a wonderful thing! How much they would talk about it! The fact that a poor child had been adopted by the king, and that in due course he was to have the crown, would get talked about everywhere, and what an excitement the people would be in about it! "Is it possible?" they would exclaim; and they would try and get a sight of the young man who was to be king; and those who knew him would point him out, and say, "That is the young man who is adopted into the royal family, and is to be king."

Now, a sinner who has been converted from the error of his ways, is adopted into God's family; and it is said of him that he shall be a king and a priest forever. Now, who cares for that? Who cares to ascertain whether it is true? Who cares to hear about it? Who cares to tell of it? Suppose the child of professing parents is converted, do they care to tell their neighbors of it, and give glory to God on account of it? Now, how shocking is this! And, let me ask, would this be so if professors of religion looked upon the conversion of a sinner as a wonderful thing? And is it not so? A sinner, born of God! plucked as a brand from burning! made an heir of God, and a joint heir with Jesus Christ! Is there nothing wonderful and glorious in all this? Now, if this was believed by the Church, they would should for joy when a sinner was converted; and only conceive what effect such conduct would have upon the wicked and impenitent around them!

Thirdly, Another manifestation of unbelief is that there is but little confidence in the power of prayer. As there is so little faith in the efficacy of prayer, there is but little practice of prayer; no wonder, then, that the Church does not succeed.

Fourthly, There is but little confidence in the promise of this text, "Lo! I am with you alway, even unto the end of the world." As a matter of fact, the Church does not expect the world to be converted. Ministers preach without expecting their sermons to take effect; and when sinners are converted, they can hardly believe it. Many professors of religion, and ministers, too, have got into such a state of unbelief, that if God should strike a sinner right down before their eyes, they would not believe it. I have sometimes been afraid to preach in the presence of a number of unbelieving, cold-hearted professors, lest they should commit the unpardonable sin. I remember well, at one place where I was preaching, an elder of a Presbyterian Church stood close by the pulpit; and as I was preaching, the Word took hold with great power on many persons in the congregation, and the Spirit of God struck one sinner right down at the feet of this elder. And what did he do? Why he said to the penitent sinner, "Get thee behind me, Satan!" He thought the work of the Spirit had been the work of the devil. Now, Mark; I have kept my eye upon that man for years; and ever since that solemn occasion, he has been just like a withered stock; and this was his condition when I last saw him. It seems as if the fires of Heaven had singed and burnt him; and there he stands, a withered stock as black as charcoal. As thus it must ever be: if professors have no confidence in prayer, a blight will come upon them, and they will not believe when they see a sinner converted by the mighty power of God. These persons have very little confidence in the power of the Gospel. When persons are converted they will not believe that it is conversion at all: they will ascribe the effect to anything but the power of God. I have often seen fearful illustrations of unbelief in professors of religion. When sinners are converted they will doubt whether they are really converted, and try to account for the effect produced, and ascribe it to any cause rather than to the great power of God.

Now, when the Church have any faith in the power of the Gospel, and have any confidence in prayer, they will always be expecting conversions, and be prepared for them at any moment. They will not doubt the power of God, nor, when it is manifested in the cutting down of sinners, begin to cavil and seek to ascribe the effect to some other cause. I have known unbelief, both in ministers and Churches, to be so great that they had no confidence in sudden conversions. In theory they would believe, or rather profess to believe, that a sinner might be converted at any moment; but when it actually took place, they would not believe it. They could have no confidence in the conversion of an individual who gave full evidence of it, if his conversion had been sudden and recent.

I have known such apply for Church membership, and they have been turned away; they have gone to the minister, with tears of joy and gratitude on account of their conversion--the gladness of their hearts would be beaming in their faces, as they told of the great things which God had done for their souls. "Why how long have you been under this impression?" says the minister. Perhaps the reply would be a week, or only a few days. "Oh," says the minister, "I have no confidence in it, then!" Why no confidence, pray? I ask again, WHY NO CONFIDENCE? I recollect once being present with a minister when an individual called to see him about her soul. "How long have you been in this state? When were you first impressed?" "Last Sunday, under the sermon you preached." "Oh," said he, "I have no confidence in it!" Now, mark, this man professed to believe in sudden conversion, that it was an instantaneous work, and he preached that doctrine, and yet he had " no confidence in it?" Brethren, there is a wonderful sight of infidelity in the Church with respect to the truth of God taking immediate effect; and if it comes, they are not prepared for it. They do not expect that God will do what he says He will, neither will they acknowledge His hand when He does do it--they insult God, and grieve the Holy Spirit. Now, this fearful state of things must cease to be, before the world will be converted.

Some ministers preach the whole Gospel, but in such unequal proportions that they fail to produce a proper effect upon their people. The fact is, they are afraid of appearing to be uncharitable, and so individuals are allowed to maintain a hope and standing in the Church, who in their lives do not differ from any decently moral man. Now, while such persons are allowed to have a hope of eternal life, and to maintain a creditable standing in the Church; while ministers allow them to believe that they are Christians, they will always remain stumbling blocks; their own standard of piety will never be elevated, and they will prevent others being converted. The fact is, it is no charity to let men believe themselves to be Christians, when after all you cannot tell whether they are Christians or not. You do business with them, you have familiar intercourse with them, you live with them; but you cannot see their Christianity , or in what they differ from other men; yet how many of this class of persons become members of Churches, and thus deceive themselves and scandalize the religion they profess. The effect of this is to make both the Church and the world confound things which differ, and to prevent either knowing what true religion really is. A higher standard of piety must be pressed home upon the Church, from the pulpit, the press, and by everyone who is engaged in any department of Christian labor. Professors must not be allowed to count themselves christians unless they separate themselves from all iniquity, and come out and show themselves; and live in such a way as to be easily and unmistakable distinguished from the world.
Now, I find nothing more frequent than wrong views of election and Divine sovereignty. Many persons have this idea, that election and Divine sovereignty have a peculiar relation to religion; and in respect to religion they take an entirely different attitude. God is a sovereign, and "if we are elected we shall be saved," says one; Why not say so when your child is sick, and not go for the doctor? Is it not as true that God is a sovereign in the one case as well as in the other? Don't you believe that the day of your child's death is appointed? and don't you believe that it cannot die before the time appointed, and that it will not live a moment beyond it? Why make yourself uneasy or unhappy about it, then? I ask again, why not apply the sovereignty of God to everything else as well as to religion and the soul? Suppose I am passing through the country, and I notice a farm where there is no spring crops; the hedges are broken down, and the ground is in just the same state as it was left last fall: and presently I see the farmer, and I say to him, "Why, friend how is this: no spring crop? How do you expect a harvest?" And suppose he should reply, "Why don't you believe in the sovereignty of God? Don't you believe in God's Divine purposes? Don't you believe that it is already settled in the Divine mind whether I shall have a crop? Do you suppose that I could alter any of these things? Do you imagine that I could make one hair black or white?"

Now, this surely would be to apply the doctrine, which is true, in a perfectly false manner. And is it not applied equally falsely very frequently in reference to religion? Now, who does not believe that everything in relation to mankind and the world is just as much decreed, as the salvation or damnation of men? Why, then, apply the sovereignty of God to the one and not to the other! Let me tell you that our responsibilities are just as great, and we are just as free to do our duty, as if the sovereignty of God had nothing whatever to do with our salvation. This is my view, and I make no compromise in stating it--I never do--I dare not; for I dare not throw the blame upon God that sinners are not converted. Antinomianism has been substituted for the Gospel in many instances. The fact is, many persons have lost sight of the fact that the Gospel was designed to save men from sin and not in it. This is the Gospel of salvation; but I shall not now enlarge upon it, as I have to speak upon this subject on Friday evening.

Now, how can I believe it is "in thy heart to give it?" Now, when this man spoke out thus honestly what was in his heart God gave him to see in five minutes the reason his prayers had so failed. He had neither believed that his prayers would be answered nor had right motives in asking for the Holy Spirit. He was fundamentally faulty. He had asked much, but it was in order that he might consume it upon his lusts. He had prayed without faith and from sinful motives. But when he came before the Lord in sincerity, and opened fully the state of his heart, the Lord immediately poured out such a spirit upon him that he rose from his knees a new man. If, when you preach the Gospel, you do not expect it to take effect, or, when you pray, that your prayers will be answered, you become a stumbling-block to yourself and others.

Now, unless this great evil is put away from you, the world will go on as it has been, and is going on; and it will get worse rather than better. The spirituality of the Church is too low to make any impression upon the world sufficient for it to realize the true value of religion. God says of the Church, "Ye are my witnesses;" this is what they ought to be, but they are become false witnesses. Like the spies who brought an evil report of the land, they make a false impression upon the world; and see the result! God had brought Israel through the wilderness up to the borders of the promised land, and he said, "Go up and possess it." And Moses sent men to spy out the Land, who brought back an evil report of the land, saying that the people were giants, and that the cities were walled cities, reaching even unto heaven; therefore it was in vain to think of possessing the land: and the people rebelled against God, because they believed the testimony of the false witnesses; and the Lord aware that they should not enter the land, because of their unbelief; but Caleb and Joshua, because they were of another spirit, were permitted to enjoy that good land which the Lord had promised them.

Now, brethren, is it not the case, that at the present moment ministers are testifying on one side, and the Church on the other--500 to 1. Are not the Churches saying that they do not believe religion is what they expected it was. They have tried it, they say, and it will not answer. This, I say, is the testimony of their lives; they virtually tell the people that they have tried religion, and find that it is hardly worth having. You see a minister preaching with energy, faithfulness, and earnest longing for the souls of men; but the members of his Church are so cold and worldly-minded, that they effectually neutralize his efforts; and he has frequently to groan within himself at their indifference. By their conduct, they are saying to sinners, in reference to the solemn truths which have been uttered, and which perhaps have impressed their consciences--"Don't you be concerned; don't you be afraid; you have no cause to believe what the minister has been saying. It is his profession to say these things, and they are all very well in the pulpit, but they are of no particular consequence." And thus they hinder the work of conversion! Who can wonder that London and the world is not converted? Unless the whole Church is awake and in earnest, very little good will be done; but if Christians will become alive to their responsibilities, and go among the masses of the people, and use every possible means to bring them to public worship, a great spiritual awakening must be the result. Manifest great concern for their souls, and take no excuse as a justification for their neglect of religion.

If they say they have not a seat, tell them that they shall have yours, and you will stand up; just be thoroughly in earnest; and see how you can tell upon the minds of the people. If all who are now here would adopt this plan, this house might be crowded every time that I preach; and why should it not be so?

The Church of which I was for some time pastor in New York, used to move out in a mass, and invite the people to come, and hear the preaching, and by this means they filled the house right up, every night; and when the preaching was over, they distributed themselves about, and those who had been affected by the sermon were kindly taken by the button and conversed with, and it was no uncommon thing for me, when I went from the pulpit, to find the vestry full of anxious inquirers. At one period I preached twenty evenings in succession in New York, and 500 persons were converted, which amounted to twenty-five every night; and I never had to discipline a single one of them, although our terms of membership were so stringent and severe, that they would have excluded one-half of the members of other Churches.

Let the Churches in London, as a body, pray in faith, and labor devotedly, and this city will be moved. It is impossible that it should be otherwise. And let me tell you, that the mass of mankind will never be moved, and there will never be a revival in any Church, till religion is a living power in the hearts of those who profess to be Christ's disciples. The Church needs a fresh anointing. Only let the ministry be anointed afresh--let the Church be anointed afresh--let them pray in the Spirit, labor in the Spirit, preach in the Spirit, walk in the Spirit, live in the Spirit, and every day they will shed a mighty, holy, and hallowed influence on the world around, and its power will be such as to compel men to believe that there is a reality in religion, and the world will soon be converted to God. Amen.

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FOR MORE SERMONS BY C. G. FINNEY:

Sermons on Gospel Themes -------New Window

"These sermons were preached by Pres. Finney at Oberlin during the years 1845-1861... Few preachers in any age have surpassed Pres. Finney in clear and well-defined views of conscience, and of man's moral convictions; few have been more fully at home in the domain of law and government; few have learned more of the spiritual life from experience and from observation; not many have discriminated the true from the false more closely, or have been more skillful in putting their points clearly and pungently. Hence, these sermons under God were full of spiritual power. They are given to the public in this form, in the hope that at least a measure of the same wholesome saving power may never fail to bless the reader." -HENRY COWLES.

Excellent! Highly Recommended!




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