Chapter XIX

44 But wh<m He saw the multitudes, He was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Then sahh He unto His disciples, The harvest truly is plenteous, but the laborers are few. Pray ye, therefore, the Lord of the harvest, that He will send forth laborers into His harvest."—Matthew x. 36-38.

IN discussing this subject, I propose—
I. To-consider to whom this precept is addressed;

II. What it means;

IIL What is implied in the prayer required;

IV. Show that the state of mind which constitutes obedience to this precept is an indispensable condition of salvation.

I. Beyond question, the precept is addressed to all who are under obligation to be benevolent; therefore, to all classes and all beings upon whom the law of love is imposed. Consequently, it is addressed to all human beings, for all who are human bear moral responsibility—ought to care for the souls of their fellows, and of course fall under the broad sweep of this requisition.

Note the occasion of Christ's remark. He was traversing the cities and villages of His country, "teaching in their synagogues and preaching the Gospel of the kingdom, and healing every sickness and every disease among the people." He saw multitudes before Him, mostly in great ignorance of God and salvation; and His deeply compassionate heart

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was moved, "because He saw thern fainting and scattered abroad as sheep without a shepherd." Alas! they were perishing for lack of the bread of heaven, and who should go and break it to their needy souls?

His feelings were the more affected because He saw that they felt hungry. They not only were famishing for the bread of life, but they seemed to have some consciousness of the fact They were just then in the condition of a harvest-field, the white grain of which is ready for the sickle, and waits the coming of the reapers. So the multitudes were ready to be gathered into the granary of the great Lord of the harvest. No wonder this sight should touch the deepest compassions of His benevolent heart.

II. What is really intended in this precept—l( Pray ye the Lord of the harvest, that He would send forth laborers into His harvest?"

Every precept relating to external conduct has its spirit and also its letter, the letter referring to the external, but the spirit to the internal; yet both involved in real obedience. In the present case, the letter of the precept requires prayer; but let no one suppose that merely using the words of prayer is real obedience. Besides the words there must be a praying state of mind. The precept does not require us to lie and play the hypocrite before God. No one can for a moment suppose this to be the case. Therefore, it must be admitted that the precept requires the spirit of prayer as well as the letter. It requires first in value a praying state of mind, and then also its due expression in the forms of prayer.

What, then, is the true spirit of this precept? I answer, love for souls. Certainly it does not require us to pray for men without any heart in our prayer; but that we should pray with a sincere heart, full of real love for human welfare—a love for immortal souls and a deep concern for their salvation. It doubtless requires the same compassion that Jesus Himself had for souls. His heart was gushing with real compassion for dying souls, and He was conscious that His own was a right state of mind. Therefore, He could not do less than require the same state, of mind of all His people. Hence, He requires that we should have real and deep compassion for souls, such compassion as really moves the heart, for such most obviously was His.

This involves a full committal of the soul to this object. Christ had committed His soul to the great labor of saving men; for this He labored and toiled; for this His heart agonized; for this His life was ready to be offered; therefore, He could do no less than require the same of His people.

Again, an honest offering of this prayer implies a willingness on our part that God should use us in His harvest-field in any capacity He pleases. When the farmer gathers his harvest, many things are to be done, and often he needs many hands to do them. Some he sends in to cut the grain, others to bind it; some gather into the barn, and others glean the field, that nothing be lost. So Christ will have a variety of labors for His servants in the great harvest-field; and no men can be of real use to Him unless they are willing to work in any department of their Master's service, thankful for the privilege ^f doing the humblest service for such a Master and in such a cause.

Hence, it is implied in honest prayer for this object that we are really committed to the work, and that we have given ourselves up most sincerely and entirely to do all we can for Christ and His cause on earth. We are always on hand, ready for any labor or any suffering. For, plainly, if we have not this mind, we need not think to pray to any good purpose. It would be but a sorry and insulting prayer to say—" Lord, send somebody else to do all the hard work, and let me do little or nothing." Everybody knows that such a prayer would only affront God and curse the offerer. Hence, sincere prayer for Christ's cause implies that you are willing to do anything you can do to promote its interests, in the actual and absolute devotion of all your powers and 'resources for this object You may not withhold even your own children. Nothing shall be too dear for you to offer on God's altar.

Suppose a man should give nothing—should withhold all his means and suppress air efforts, only he says he will pray. He professes indeed to pray. But do you suppose that his prayer has any heart in it? Does he mean what he says? Does he love the object more than all things else? Nay, verily. You never could say that a young man does all he can for Christ's harvest if he refuses to go into the field to work, nor that an aged, but wealthy, man is doing all he can if he refuses to give anything to help sustain the fieldlaborers.

What, then, is implied in really obeying this precept?

i. A sense of personal responsibility in respect to the salvation of the world. No man ever begins to obey this command who does not feel a personal responsibility in this thing which brings it home to his soul as his own work. He must really feel—" This is my work for life. For this I am to live and spend my strength." It matters not on this point whether you are young enough to%o abroad into the foreign field, or whether you are qualified for the Gospel ministry; you must feel such a sense of responsibility that you will cheerfully and most heartily do all you can. You can do the hewing of the wood or the drawing of the water, even if you can not fill the more responsible trusts. An honest and consecrated heart is willing to do any sort of toil—bear any sort of burden. Unless you are willing to do anything you can successfully and wisely do, you will not comply with the conditions of a prayerful state of mind.

Another element'is a sense of the value of souls. You must see impressively that souls are precious—that their guilt while in unpardoned sin is fearful and their danger most appalling. Without such a sense of the value of the interests at stake, you will not pray with fervent, strong desire; and without a just apprehension of their guilt, danger, and remedy, you will not pray in fait^i for God's interposing grace. Indeed, you must have so much of the love of God— a love like God's love for sinners—in your soul, that you are ready for any sacrifice or any labor. You need to feel as God feels. He so loved the world that He gave His only begotten Son, that whosoever should believe in Him might not perish. You need so to love the world that your love will draw you to make similar sacrifices and put forth similar labors. A love for souls, the same in kind as God had in giving up His Son to die, and as Christ had in coming cheerfully down to make Himself the offering, each servant of God must have, or his prayers for this object will have little heart and no power with God. This love for souls is always implied in acceptable prayer, that God would send forth laborers into His harvest. I have often thought that the reason why so many pray only in form and not in heart for the salvation of souls, is that they lack this love, like God's love, for the souls of the perishing.

Acceptable prayer for this object implies confidence in the ability, wisdom, and willirlfness of God to push forward this work. No man can pray for what he supposes may be opposed to God's will, or beyond His ability or too complicated for His wisdom. If you ask God to send forth laborers, the very prayer assumes that you confide in His ability to do the work well, and in His willingness, in answer to prayer, to press it forward.

The very idea of prayer implies that you understand this to be a part of the divine plan—that Christians should pray for God's interposing power and wisdom to carry forward this great work. You do not pray till you see that God gives you the privilege, enjoins the duty, and encourages it by assuring you that it is an essential means, an indispensable condition of His interposing His power to give success. You remember it is said—" I will yet for this be inquired of by the House of Israel to do it for them."

Again, no one complies with the spirit of this condition who does not pray with his might—fervently and with great perseverance and urgency for the blessing. He must feel the pressure of a great cause, and must feel, moreover, that it can not prosper without God's interposing power. Pressed by these considerations, He will pour out His soul with intensely fervent supplications.

Unless the Church is filled with the spirit of prayer, God will not send forth the laborers into His harvest. Plainly the command to pray for such laborers implies that God expects prayer, and will wait until it be made. The prayer comes into His plan as one of the appointed agencies, and can by no means be dispensed with. Doubtless it was in answer to prayer that God sent out such a multitude of strong men after the ascension. How obviously did prayer and the special hand of God bring in a Saul of Tarsus and send him forth to call in whole tribes and nations of the Gentile world! And along with him were an host. "The Lord gave the word, great was the company that published it."

That this prayer should be in faith, reposing in assurance on God's everlasting promise, is too obvious to need proof or illustration.

Honest, sincere prayer implies that we lay ourselves and all we have upon His altar. We must feel that this is our business, and that our disposable strength and resources are to be appropriated to its prosecution. It is only, then, when we are given up to the work, that we can honestly ask God to raise up laborers and press the work forward. When a man's lips say—" Lord, send forth laborers;" but his life in an undertone proclaims—" I don't care whether a man goes or not; I'll not help on the work "—you will, of course, know that he is only playing the hypocrite before God.

By this I do not imply that every honest servant of Christ must feel himself called to the ministry, and must enter it; by no means; for God does not call every pious man into this field, but has many other fields and labors which are essential parts of the great whole. The thing I have to say is that we must be ready for any part whatever which God's providence assigns us.

When we can go, and are in a situation to obtain the needful education, then the true spirit of the prayer in our text implies that we pray that God would send us. If we are in a condition to go, then, plainly, this prayer implies that we have the heart to beg the privilege for ourselves that God would put us into His missionary work. Then we shall say with the ancient prophet—" Lord, here am I, send me." Do you not suppose Christ expected His disciples to go, and to desire to go? Did He not assume that they would pray for the privilege of being put into this precious trust? How can * we be in real sympathy with Christ unless we love the work of laboring in this Gospel harvest, and long to be commissioned to go forth and put in our sickle with our own hand? Most certainly, if we were in Christ's spirit we should say— I have a baptism to be baptized with, and how am I straitened till it be accomplished? We should cry out—Lord, let me go! let me go—for dying millions are just now perishing in their sins. How can I pray God to send out others if I am in heart unwilling to go myself? I have heard many say—O that I were young; how I should rejoice to go myself. This seems like a state of mind that can honestly pray for God to send forth laborers.

The spirit of this prayer implies that we are willing to make any personal sacrifices in order to go. Are not men always willing to make personal sacrifices in order to gain the great object of their heart's desire? Did ever a merchant, seeking goodly pearls, find one of great value but he was quite willing to go and sell all that he had and buy it?

Moreover, an honest heart before God in this prayer implies that you are willing to do all you can to prepare yourselves to accomplish this work. Each young man or young woman should say—God requires something of me in this work. It may be God wants you as a servant in some missionary family; if so, you are ready to go. No matter what the work may be—no labor done for God or for man is degrading. In the spirit of this prayer, you will say—If I may but wash the feet of my Lord's servants, I shall richly enjoy it. All young persons especially, feeling that life is before them, should say—I must devote myself, in the most effective way possible, to the promotion of my Saviour's cause. Suppose a man bows his soul in earnest prayer before God, saying, " O Lord, send out hosts of men into this harvest-field," does not this imply that he girds himself up for this work with *his might? Does it not imply that he is ready to do the utmost he can in any way whatever?

Again, this prayer, made honestly, implies that we do all we can to prepare others to go out. Our prayer will be, "Lord, give us hearts to prepare others, and get as many ready as possible and as well prepared as possible for the gathering in of this great harvest."

Of course it is also implied that we abstain from whatever would hinder us, and make no arrangements that would tie our hands. Many young Christians do this, sometimes heedlessly, often in a way which shows that they are by no means fully set to do God's work, first of all.

When we honestly pray God to send out laborers, and our own circumstances allow us to go, we are to expect that He will send us. What! does God need laborers of every description, and will He not send us? Depend on it, He will send out the man who prays right, and whose heart is deeply and fully with God. And we need not be suspicious lest God should lack the needful wisdom to manage His matters well. He will put all His men where they should be, into the fields they are best qualified to fill. The good reaper will be put into his post, sickle in hand; and if there are feeble ones who can only glean, He puts them there.

When youth have health and the means for obtaining an education, they must assume that God calls them to this work. They should assume that God expects them to enter the field. They will fix their eye upon this work as their own. Thinking of the masses of God's true children who are lifting up this prayer, "Lord, send forth laborers to gather in the nations to Thy Son," they will assuredly infer that the Lord will answer these prayers and send out all His faithful, fit, and true men into this field. Most assuredly, if God has given you the mind, the training, the tact, the heart, and the opportunity to get all needful preparation, you may know He will send you forth. What! is it possible that I am prepared, ready, waiting, and the hosts of the Church praying that God would send laborers forth, and yet He will not send me! Impossible!

One indispensable part of this preparation is a heart for it. Most plainly so, for God wants no men in His harvest-field whose hearts are not there. You would not want workmen in your field who have no heart for their work. Neither does God. But He expects us to have this preparation. And He will accept of no man's excuse from service, that he has no heart to engage in it. The want of a heart for this work is not your misfortune, but your fault, your great and damning sin!

This brings me to my next general proposition,

IV. That this state of mind is an indispensable condition of salvation.

The Church are many of them dreadfully in the dark about the conditions of salvation. I was once preaching on this subject, and urging that holiness is one condition of salvation, "without which no man can see the Lord," when I was confronted and strenuously opposed by a Doctor of Divinity. He said—The Bible makes faith the sole" and only condition of salvation. Paul, said he, preached that faith is the condition, and plainly meant to exclude every other condition. But I answered, Why did Paul press so earnestly and hold up so prominently the doctrine of salvation by faith? Because he had to oppose the great Jewish error of salvation by works. Such preaching was greatly and specially needed then, and Paul pressed into the field to meet the emergency. But when Antinomianism developed itself, James was called out to uphold with equal decision the doctrine that faith without works is dead, and that good works are the legitimate fruit of living faith, and are essential to evince its life and genuineness. This at once raised a new question about the nature of Gospel faith. James held that all true Gospel faith must work by love. It must be an affectionate filial confidence, such as draws the soul into sympathy with Christ, and leads it fofward powerfully to do all His will.

Many professed Christians hold that nothing is needful but simply faith and repentance, and that faith may exist without real benevolence, and consequently without good works. No mistake can be greater than this. The grand requisition which God makes upon man is that he become truly benevolent. This is the essence of all true religion, a state of mind that has compassion like God's compassion for human souls; that cries out in earnest prayer for their salvation, and that shrinks from no labor to effect this object. If, therefore, true religion be a condition of salvation, then is the state of mind developed in our text also a condition.


1. This state of mind is as obligatory upon sinners as upon saints. All men ought to feel this compassion for souls. Why not? Can any reason be named why a sinner should not feel as much compassion for souls as a Christian? Or why he ought not to love God and man as ardently?

2. Professors of religion who do not obey the true spirit of these precepts are hypocrites, without one exception. They profess to be truly religious, but are they? Certainly not, unless they are on the altar, devoted to God's work and in heart sincerely sympathizing in it. Without this, every one of them is a hypocrite. You profess to have the spirit of Christ; but when you see the multitudes as He saw them, perishing for lack of Gospel light, do you cry out in mighty prayer with compassion for their souls? If you have not this spirit, write yourself down a hypocrite.

3. Many do not pray that God would send forth laborers because they are afraid He will send them, I can recollect when religion was repulsive to me because I feared that if I should be converted, God would send me to preach the Gospel. But I thought further on this subject. God, said I, has a right to dispose of me as He pleases, and I have no right to resist. If I do resist, He will put me in hell. If God wants me to be a minister of His Gospel and I resist and rebel, He surely ought to put me in hell, and doubtless He will.

But there are many young men in this college who never give themselves to prayer for the conversion of the world, lest God should send them into this work. You would blush to pray—" Lord, send forth laborers, but don't send me." If the reason you don't want to go is that you have no heart for it, you may write yourself down a hypocrite, and no mistake.

If you say, u I have a heart for the work, but I am not qualified to go," then you may consider that God will not call you unless you are or can be qualified. He does not want unfit men in the service.

4. The ministry for the last quarter of a century has > fallen into disgrace for this reason; many young men have entered it who never should have entered. Their hearts are not fixed, and they shrink from making sacrifices for Christ and His cause. Hence, they do not go straight forward, true to the right, firm for the oppressed, and strong for every good word and work. By whole platoons, they back out from the position which they have sworn to maintain. The hearts of multitudes of lay brethren and sisters are in great distress, crying out over this fearful defection. To a minister who was complaining of the public reproach cast on his order, a layman of Boston replied—" I am sorry there is so much occasion for it; God means to rebuke the ministry, and He ought to rebuke them since they so richly deserve it." Do not understand me to say that this vacillation of the ministry is universal; no, indeed; I am glad to know there are exceptions; but still the painful fact is that many have relapsed, and, consequently, as a class, they have lost character, and this has discouraged many young men from entering the ministry.

Let this be so no longer. Let the young men now preparing for the ministry come up to the spirit of their Master, and rush to the front rank of the battle. Let them toil for the good of souls, and love this toil as their great Lord has done before them. Thus by their fidelity let them redeem the character of this class of men from the reproach under which it now lies. Let them rally in their strength and lay themselves with one heart on the altar of God. So doing, not one generation should pass away ere it will be said— Mark the faithful men; note the men whose heart is in and on their work; the ministry is redeemed!

'5. With sorrow I am compelled to say—Many don't care whether the work is done or not. They are all swallowed up with ambitious aspirings. Who does not know that they do not sympathize .with Jesus Christ?

Beloved, let me ask you if you are honestly conscious of sympathizing with your great Leader? I never can read the passage before us without being affected by the manifestation it makes of Christ's tenderness and love. There were the thronging multitudes before Him. To the merely external eye, all might have been fair; but to one who thought of their spiritual state, there was enough to move the deep fountains of compassion. Christ saw them scattered abroad as sheep who have no shepherd. They had no teachers or. guides in whom they could repose confidence. They were in darkness and moral death. Christ wept over them, and called on His disciples to sympathize in their case, and unite with Him in mighty prayer to the Lord of the harvest that He would send forth laborers. Such was His spirit. And now, dear young men, do you care whether or not this work is done?

6. Many seem determined to shirk this labor and leave it all for others to do. Indeed, they will hardly entertain the question what part God wants them to take and perform.

Now let me ask you—Will such as they be welcomed and applauded at last by the herald of judgment destiny, crying out—" Well done, good and faithful servants, enter ye into the joy of your Lord?" Never; no never/

7. Many say—I am not called, but really they are not devoted to this work so as to care whether they are called or not. They do not want to be called—not they!

Now the very fact that you have the requisite qualifications, means, and facilities for preparation, indicates God's call. These constitute the voice of His providence, saying, Go forth, and prepare for labor in my vineyard! There is your scholarship; use it: there the classes for you to enter; go in and occupy till you are ready to enter the great white fields of the Saviour's harvest. If providential indications favor, you must strive to keep up with their summons; pray for the baptisms of the Holy Ghost; seek the divine anointing, and give yourself no rest till you are in all things furnished for the work God assigns you.

It is painful to see that many are committing themselves in some way or other against the work. They are putting themselves in a position which of itself forbids their engaging in it. But do let me ask you, young men, can you expect ever to be saved if, when you have the power and the means to engage in this work, you have no heart for it? No, indeed! You knock in vain at the gate of the blessed! You may go there and knock, but^what will be the answer? Are ye my faithful servants? Were ye among the few, faithful among the faithless—quick and ready at your Master's call? O no, no; you studied how you could shun the labor and shirk the self-denial! I know you not! Your portion lies without the city walls!

Let no one excuse himself, as not called, for God calls all to some sort of labor in the great harvest field. You never need, therefore, to excuse yourself as one not called to some service for your Lord and Master. And let no one excuse himself from the ministry unless his heart is on the altar, and he himself praying and longing to go, and only held back by an obvious call of God, through His providence, to some other part of the great labor.

Many will be sent to hell at last for treating this subject as they have, with so much selfishness at heart! I know the young man who for a long time struggled between a strong conviction that God called him to the ministry and a great repellency against engaging in this work. I know what this feeling is, for I felt it a long time myself. A long time I had a secret conviction that I should be a minister, though my heart repelled it. In fact, my conversion turned very much upon my giving up this contest with God, and subduing this repellency of feeling against God's call.

8. You can see what it is to be a Christian, and what God demands of men at conversion. The turning point is— Will you really and honestly serve God? With students especially the question is wont to be—Will you abandon all your ambitious schemes and devote yourself to the humble, unambitious toil of preaching Christ's Gospel to the poor? Most of this class are ambitious and aspiring; they have schemes of self-elevation, which it were a trial to renounce altogether. Hence with you, your being a Christian and being saved at last will turn much, perhaps altogether, on your giving yourself up to this work in the true self-denial of the Gospel spirit. *

9. Many have been called to this work, who afterwards backslide and abandon it. They begin well, but backslide; get into a state of great perplexity about their duty; perhaps, like Balaam, they are so unwilling to see their duty, and so anxious to evade it, that God will not struggle with them any longer, but gives them up to their covetousness, or their ambition.

Young man, are you earnestly crying out, "Lord, what wilt Thou have me do?" Be assured, God wants you in His field somewhere; He has not abandoned His harvest to perish; He wants you in it, but He wants you first to repent and prepare your heart for the Gospel ministry. You need not enter it till you have done this.

Many are waiting for a miraculous call. This is a great mistake. God does not call men in any miraculous way. The finger of His providence points out the path, and the fitness He gives you indicates the work for you to do. You need not fear that God will call you wrong. He will point out the work He would have you do. Therefore, ask Him to guide you to the right spot in the great field. He will surely do it. v

Young men, will you deal kindly and truly with my Master in this matter? Do you say, "O my God, I am on hand, ready for any part of the work Thou hast for me to do?" What say you? Are you prepared to take this ground? Will you consecrate your education to this work? Are you ready and panting to consecrate your all to the work of your Lord? Do you say, " Yes, God shall have all my powers, entirely and forever?" "I do beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service." The altar of God is before you. A whole sacrifice is the thing required. <Are you ready to forego all your selfish schemes? Ye who have talents fitting you for the ministry, will you devote tbem with all your soul to this work? Say, will you deal honestly and truly with my Master? Say, do you love His cause, and count it your highest glory to be a laborer together with God, in gathering in the nations of lost men to the fold of your Redeemer?



"Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error df his way shall save a soul from death, and shall hide a multitude of sins."—James v. 19, 20.

A SUBJECT of present duty and of great practical importance is brought before us in this text. That we may clearly apprehend it, let us—

I. Inquire into the true idea of a sinner. What constitutes a sinner?

1. A sinner is, essentially, a moral agent. So much he must be, whatever else he may or may not be. He must have free will, in the sense of being able to originate his own activities. He must be the responsible author of his own acts, in such a sense that he is not compelled irresistibly to act one way or another, otherwise than according to his own free choice.

He must also have intellect, so that he can understand his own relations and apprehend his moral responsibilities. An idiot, lacking this element of constitutional character, is not a moral agent and can not be a sinner.

He must also have sensibility, so that he can be moved to action—so that there can be inducement to voluntary activity, and also a capacity to appropriate the motives for right or wrong action.

These are the essential elements of mind necessary to constitute a moral agent. Yet these are not all the facts which develop themselves in a sinner.

2. He is a selfish moral agent devoted to his own interests, making himself his own supreme end of action. He looks on his own things, not on the things of others. His own interests, not the interests of others, are his chief concern.

Thus every sinner is a moral agent, acting under this law of selfishness, having free will and all the powers of a moral agent, but making self the great end of all his action. This is a sinner.

3. We have here the true idea of sin. It is in an important sense, error. A sinner is one that "erreth." "He that converteth a sinner from the error of his ways." It is not a mere mistake^ for mistakes are made through ignorance or incapacity. Nor is it a mere defect of constitution, attributable to its author. But it is an "error in his ways." It is missing the mark in his voluntary course of conduct. It is a voluntary divergence from the line of duty. It is not an innocent mistake, but a reckless yielding to impulse. It involves a wrong end—a bad intention—a being influenced by appetite or passion, in opposition to reason and conscience. It is an attempt to secure some present gratification at the expense of resisting convictions of duty. This is most emphatically missing the mark.

II. What is conversion? What is it to "convert the sinner from the error of his ways?"

This error lies in his having a wrong object of life—his own present worldly interests. Hence to convert him from the error of his ways is to turn him from this course to a benevolent consecration of himself to God and to human wellbeing. This is precisely what is meant by conversion. It is changing the great moral end of action. It supplants selfishness and substitutes benevolence in its stead.

III. In what sense does man convert a sinner? Our text reads—" If any of you do err from the truth and one convert him "—implying that man may convert a sinner. But in what sense can this be said and done?

I answer, the change must of necessity be a voluntary one —not a change in the essence of the soul, nor in the essence of the body—not any change in the created constitutional faculties; but a change which the mind itself, acting under various influences, makes as to its own voluntary end of action. It is an intelligent change—the mind, acting intelligently and freely, changes its moral course, and does it for perceived reasons.

The Bible ascribes conversion to various agencies: 1. To God. God is spoken of as converting sinners, and Christians with propriety pray to God to do so.

2. Christians are spoken of as converting sinners. We see this in our text.

3. The truth is also said to convert sinners.

Again, let it be considered, no man can convert another without the co-operation and consent of that other. His conversion consists in his yielding up his will and changing his voluntary course. He can never do this against his own free will. He may be persuaded and induced to change his voluntary course; but to be persuaded is simply to be led to change one's chosen course and choose another.

Even God can not convert a sinner without his own consent. He can not, for the simple reason that the thing involves a contradiction. The being converted implies his own consent—else it is no conversion at all. God converts men, therefore, only as He persuades them to turn from the error of their selfish ways to the Tightness of benevolent ways.

So, also, man can convert a sinner only in the sense of presenting the reasons that induce the voluntary change and thus persuading him to repent. If he can do this, then he converts a sinner from the error of his ways. But the Bible informs us that man alone never does or can convert a sinner. It holds, however, that when man acts humbly, depending on God, God works with him and by him. Men are " laborers together with God." They present reasons and God enforces those reasons on the mind. When the minister preaches, or when you converse with sinners, man presents truth, and God causes the mind to see it with great clearness and to feel its personal application with great power. Man persuades^and God persuades; man speaks to his ear—God speaks to his heart. Man presents truth through the medium of his senses to reach his free mind; God presses it upon his mind so as to secure his voluntary yielding to its claims. Thus the Bible speaks of sinners as being persuaded—" Almost thou persuadest me to be a Christian." In this the language of the Bible is entirely natural. Just as if you should say you had turned a man from his purpose, or that your arguments had turned him, or that his own convictions of truth had turned him. So the language of the Bible on this subject is altogether simple and artless, speaking right out in perfect harmony with the laws of mind.

IV. We must next inquire into the kind of death of which the text speaks. "Shall save a soul from death."

Observe, it is a soul, not a body, that is to be saved from death; consequently we may dismiss all thought of the death of the body in this connection. However truly converted, his body must nevertheless die.

The passage speaks of the death of the soul.

By the death of the soul is sometimes meant spiritual dealfc —a state in which the mind is not influenced by truth as it should be. The man is under the dominion of sin and repels the influence of truth.

Or the death of the soul may be eternal death—the uttei loss of the soul, and its final ruin. The sinner is, of course, spiritually dead, and if this condition were to continue through eternity, this would become eternal death. Yet the Biblo represents the sinner dying unpardoned, as " going away into everlasting punishment," and as being "punished with everlasting destruction from the presence of the Lord and from the glory of His power." To be always a sinner is awful enough—is a death of fearful horror; but how terribly augmented is even this when you conceive of it as heightened by everlasting punishment, far away "from the presence of the Lord and from the glory of His power!"

V. We can now consider the importance of saving a soul from death. Our text says, he who converts a sinner saves a soul from death. Consequently he saves him from all the misery he else must have endured. So much misery is saved.

And this amount is greater in the case of each sinner saved than all that has been experienced in our entire world up to this hour. This may startle you at first view and may seem incredible. Yet you have only to consider the matter attentively and you will see it must be true. That which has no end—which swells utterly beyond all our capacities for computation—must surpass any finite amount, however great.

Yet the amount of actual misery experienced in this world has been very great. As you go about the great cities in any country you can not fail to see it. Suppose you could ascend some Jofty eminence and stretch your vision over a whole continent, just to take in at one glance all its miseries. Suppose you had an eye to see all forms of human woe and measure their magnitude—all the woes of slavery, oppression, intemperance, war, lust, disease, heartanguish; suppose you could stand above some battle-field and hear as in one ascending volume all its groans and curses, and take the guage and dimensions of its unutterable woes; suppose you could hear the echo of its agonies as they roll up to the very heavens; you must say—There is indeed an ocean of agony here; yet all this is only a drop in the bucket compared with that vast amount, defying all calculation, which each sinner, lost, must endure, and from which each sinner, converted, is saved. If you were to see the cars rush over a dozen men at once, grinding their flesh and bones, you could not bear the sight. Perhaps you would even faint away. Oh, if you could see all the agonies of the earth accumulated, and could hear the awful groans ascending in one deafening roar that would shake the very earth, how must your nerves quiver! Yet all this would be merely nothing compared with the eternal sufferings of one lost soul! And this is true, however low may be the degree of this lost soul's suffering, each moment of his existence.

Yet farther. The amount of suffering thus saved is greater not only than all that ever has been, but than all that ever will be endured in this world. And this is true, even although the number of inhabitants be supposed to be increased a million-fold, and their miseries be augmented in like proportion. No matter how low the degree of suffering which the sinner would endure, yet our supposition, if the earth's population increased a million-fold, and its aggregate of miseries augmented in like proportion, can not begin to i measure the agonies of the lost spirit.

Or we may extend our comparison and take in all that has yet been endured in the universe—all the agonies of earth and all the agonies of hell combined, up to this hour—yet even so, our aggregate is utterly too scanty to measure the amount of suffering saved, when one sinner is converted. Nay, more, the amount thus saved is greater than the created universe ever can endure in any finite duration. Aye, it is even greater, myriads of times greater, than all finite minds can ever conceive. You may embrace the entire conception of all finite minds, of every man and every angel, of all minds but that of God, and still the man who saves one soul from death saves in that single act more misery from being endured than all this immeasurable amount. He saves more misery, by myriads of times, than the entire universe of created minds can conceive.

I am afraid many of you have never given yourselves the

trouble to think of this subject. You are not to escape from this fearful conclusion by saying that suffering is only a natural consequence of sin, and that there is no governmental infliction of pain. It matters not at all whether the suffering be governmental or natural. The amount is all I speak of now. If he continues in his sins, he will be miserable forever by natural law; and, therefore, the man who converts a sinner from his sins saves all this immeasurable amount of suffering.

You may recollect the illustration used by an old divine who attempted to give an approximate conception of this idea—an enlarged conception by means of the understanding. There are two methods of studying and of endeavoring to apprehend the infinite: one by the reason, which simply affirms the infinite; and another by the understanding, which only approximates toward it by conceptions and estimates of the finite. Both these modes of conception may be developed by culture. Let a man stand on the deck of a ship and cast his eye abroad upon the shoreless expanse of waters, he may get some idea of the vast; or, better, let him go out and look at the stars in the. dimmed light of evening; he can get some idea of their number and of the vastness of that space in which they are scattered abroad. On the other hand, his reason tells him at once that this space is unlimited. His understanding only helps him to approximate toward this great idea. Let him suppose, as he gazes upon the countless stars of ether, that he has the power of rising into space at pleasure, and that he does ascend with the rapidity of lightning for thousands of years. Approaching those glorious orbs, one after another, he takes in more and more clear and grand conceptions of their magnitude, as he soars on past the moon, the sun, and other suns of surpassing splendor and glory. So of the conceptions of the understanding in reference to the great idea of eternity.

The old writer to whom I alluded supposes a bird to be removing a globe of earth by taking away a single grain of sand once in a thousand years. What an eternity, almost, it would take! And yet this would not measure eternity.^

Suppose, sinner, that it is you yourself who is suffering during all this period, and that you are destined to suffer until this supposed bird has removed the last grain of sand away. Suppose you are to suffer nothing more than you have sometimes felt; yet suppose that bird must remove, in this slow process, not this world only—for this is but a little speck comparatively—but also the whole material universe! Only a single grain at a time!

Or suppose the universe were a million times more extensive than it is, and then that you must be a sufferer through all this time, while the bird removes slowly a single minute grain once in each thousand years! Would it not appear to you like an eternity? If you knew that you must be deprived of all happiness for all time, would not the knowledge sink into your soul with a force perfectly crushing?

But, after all, this is only an understanding conception. Let this time thus measured roll on, until all is removed that God ever created or ever can create; even so, it affords scarcely a comparison, for eternity has no end. You can not even approximate towards its end. After the lapse of the longest period you can conceive, you have approached no nearer than you were when you first begun. O, sinner, " can your heart endure, or your hands be strong in the day when God shall deal thus with you?" *

But let us look at still another view of the case. He who converts a sinner not only saves more misery, but confers more happiness than all the world has yet enjoyed, or even all the created universe. You have converted a sinner, have you? Indeed! Then think what has been gained! Does any one ask—What then? Let the facts of the case give the answer. The time will come when he will say—In my experience of God and divine things, I have enjoyed more than all the created universe had done#up to the general judgment—more than the aggregate happiness of all creatures, during the whole duration of our world; and yet my happiness is only just begun! Onward, still onward—onward forever rolls the deep tide of my blessedness, and evermore increasing!

Then look also at the work in which this converted man is engaged. Just look at it. In some sunny hour when you have caught glimpses of God and of His love, and have said—O, if this might only last forever! O, you have said, if this stormy world were not around me! O, if my soul had wings like a dove, then would T fly away and be at rest. Those were only aspirations for the rest of heaven—this which the converted man enjoys above is heaven. You must add to this the rich and glorious idea of eternal enlargement—perpetual increase. His blessedness not only endures forever, but increases forever. And this is the bliss of every converted sinner.

If these things be true, then—

1. Converting sinners is the work of the Christian life. It is the great work to which we, as Christians, are especially appointed. Who can doubt this?

2. It is the great work of life because its importance demands that it should be. It is so much beyond any other work in importance that it can not be rationally regarded as anything other or less than the great work of life.

3. It can be made the great work of life, because Jesus Christ has made provision for it. His atonement covers the human race and lays the foundation so broad that whosoever will may come. The promise of His Spirit to aid each Christian in this work is equally broad, and \vas designed to open the way for each one to become a laborer together with' God in this work of saving souls.

4. Benevolence can never stop short of it. Where so much good can be done and so much misery can be pievented, how is it possible that benevolence can fail to do its utmost?

5. Living to save others is the condition of saving ourselves. No man is truly converted who does not live to save others. Every truly converted man turns from selfishness to benevolence, and benevolence surely leads him to do all he can to save the souls of his fellow-man. This is the changeless law of benevolent action.

6. The self-deceived are always to be distinguished by this peculiarity—they live to save themselves. This is the chief end of all their religion. All their religious efforts and activities tend toward this sole object. If they can secure their own conversion so as to be pretty sure of it, they are satisfied. Sometimes the ties of natural sympathy embrace those who are especially near to them; but selfishness goes commonly no further, except as a good name may prompt them on.

7. Some persons take no pains to convert sinners, but act as if this were a matter of no consequence whatever. They do not labor to persuade men to be reconciled to God.

Some seem to be waiting for miraculous interposition. They take no pains with their children or friends. Very much as if they felt no interest in the great issue, they wait and wait for God or miracle to move. Alas, they do nothing in this great work of human life!

Many professed Christians have no faith in God's blessing, and no expectation, thereby, of success. Consequently they make no effort in faith. Their own experience is good for nothing to help them, because never having had faith, they never have had success. Many ministers preach so as to do no good. Having failed so long, they have lost all faith. They have not gone to work expecting success, and hence they have not had success.

Many professors of religion, not ministers, seenr to have lost all confidence/ Ask them if they are doing anything; they answer truly—nothing. But if their hearts were full of the love of souls or of the love of Christ, they would certainly make efforts. They would at least try to convert sinners from the error of their ways. They would live religion—would hold up its light as a natural spontaneous thing.

Each one, male or female, of every age, and in any position in life whatsoever, should make it a business to save souls. There are, indeed, many other things to be done; let them have their place. But don't neglect the greatest of all.

Many professed Christians seem never to convert sinners. Let me ask you how is it with you? Some of you might reply—Under God, I have been the means of saving some souls. But some of you can not even say this. You know you have never labored honestly and with all your heart for this object. And you do not know that you have ever been the means of converting one sinner.

What shall I say of those young converts here? Have you given yourselves up to this work? Are you laboring for God? Have you gone to your impenitent friends, even to their rooms, and by personal, affectionate entreaty, besought them to be reconciled to God?

By your pen and by every form of influence you can command have you sought to save souls and do what you can in this work? Have you succeeded?

Suppose all the professors of religion in this congregation were to do this, each in their sphere and each doing all they severally could do, how many would be left unconverted? If each one should say—" I lay myself on the altar of my God for this work; I confess all my past delinquencies; henceforth, God helping me, this shall be the labor of my life;" if each one should begin with removing all the old offences and occasions of stumbling—should publicly confess and deplore his remissness and every other form of public offence, confessing how little you have done for souls, crying out: O how wickedly I have lived in this matter! but I must reform, must confess, repent, and change altogether the course of my life; if you were all to do this and then set yourselves each in your place, to lay your hand in all earnestness upon your neighbor and pluck him out of the fire—how glorious would be the result!

But to neglect the souls of others and think you shall yet be saved yourself is one of guilt's worst blunders! For unless you live to save others, how can you hope to be saved yourself? "If any man have not the Spirit of Christ, he is none of His."



u Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men, is abomination in the sight of God."— Luke xvi. t$,

CHRIST had just spoken the parable of the unjust steward, in which He presented the case of one who unjustly used the property of others entrusted to him, for the purpose of laying them under obligation to provide for himself after expulsion from His trust. Our Lord represents this conduct of the steward as being wise in the sense of forethoughtful, and provident for self—a wisdom of the world, void of all morality. He uses the case to illustrate and recommend the using of wealth in such a way as to make friends for ourselves who at our death shall welcome us into "everlasting habitations." Then going deeper, even to the bottom principle that should control us in all our use of wealth, He lays it down that no man can serve both God and Mammon. Rich and covetous men who were serving Mammon need not suppose they could serve God too at the same time. The service of the one is not to be reconciled with the service of the other.

The covetous Pharisees heard all these things, and they derided Him. As if they would say—" Indeed, you seem to be very sanctimonious, to tell us that we do not serve God

, acceptably! When has there ever been a tithe of mint that we did not pay?" Those Pharisees did not admit His orthodoxy, by any means. They thought they could serve God and Mammon both. Let whoever would say they served Mammon, they knew they served God also, and they had nothing but scorn for those teachings that showed the inconsistency and absurdity of their worshiping two opposing gods and serving two opposing masters.

Our Lord replied to them in the words of our text—" Ye are they who justify yourselves before men, but God knoweth your hearts; for that which is highly esteemed among men is abomination in the sight of God.""

In pursuing the subject thus presented, I shall—

Show how and why it is that men highly esteem that which God abhors.

i. They have a different rule of judgment. God judges by one rule; they by another. God's rule requires universal benevolence; their rule is satisfied with any amount of selfishness, so be it sufficiently refined to meet the times. God requires men to devote themselves not to their own interests, but to His interests and those of His great family. He sets up but one great end—the highest glory of His name and kingdom. He asks them to become divinely patriotic, devoting themselves to their Creator and to the good of His creatures.

The world adopts an entirely different rule, allowing men to set up their own happiness as their end. It is curious that some pretended philosophers have laid down the same rule—viz.: that men should pursue.their own happiness supremely, and only take care not to infringe on others* happiness too much. Their doctrine allows men to pursue a selfish course, only not in a way to infringe too palpably on •others' rights and interests.

But God's rule is, " Seek not thine own." His law is explicit—" Thou shalt love (not thyself, but) the Lord thy God with all thy heart." "Love is the fulfilling of the law." "Charity (this same love) seeketh not her own." This is characteristic of the love which the law of God requires—it does not seek its own. "Let no man seek his own, but every man another's." 1 Cor. x. 24. "Look not every man on his own things, but every man also on the things of others." "For all seek their own, and not the things which are Jesus Christ's." Phil. ii. 4, 21. To seek their own interests and not Jesus Christ's, Paul regards as an entire departure from the rule of true Christianity.

God regards nothing as virtue except devotion to the right ends. The right end is not one's own, but the general good. Hence God's rule requires virtue, while man's rule at best only restrains vice. All human governments are founded on this principle, as all who study the subject know. They do not require benevolence, they only restrain selfishness. In the foundation principles of our government, it is affirmed that men have certain inalienable rights, one of which is the" right to pursue each his own happiness. This is affirmed to be an inalienable right, and is always assumed to be right in itself, provided it does not infringe on others' rights of happiness. But God's rule requires positive benevolence and regards nothing else as virtue except devotion to the highest good. Man's rule condemns nothing, provided man so restrains himself as not to infringe on others' rights.

Moral character is as the end sought. It can not be predicated of muscular action, but must always turn on the end which the mind has in view. Men always really assume and know this. They know that the moral character is really as the end to which man devotes himself. Hence God's law and man's law being as they are, to obey God's is holiness; to obey only man's law is sin.

Men very inconsiderately judge themselves and others, not by God's rule, but by man's. They do this to an extent truly wonderful. Look into men's real opinions and you will see this. Often, without being at all aware of it, men judge themselves, not by God's rule, but by their own.

Here I must notice some of the evidences of this, and furnish some illustrations.

Thus, for example, a mere negative morality is highly esteemed by some men. If a man lives in a community and does no harm, defrauds no man, does not cheat, or lie—does no palpable injury to society; transacts his business in a way deemed highly honorable and virtuous—this man stands in high repute according to the standard of the world. But what does all this really amount to? The man is just taking care of himself; that is all. His morality is wholly of this negative form. All you can say of him is, He does no hurt. Yet this morality is often spoken of in a manner which shows that the world highly esteem it. But does God highly esteem it? Nay, but it is abomination in His sight.

Again, a religion which is merely negative is often highly esteemed. Men of this religion are careful not to do wrong; but what is doing wrong? It is thought no wrong to neglect the souls of their neighbors. What do they deem wrong? Cheating, lying, stealing. These and such like things they will admit are wrong. But what are they doing? Look round about you even here and see what men of this class are doing. Many of them never try to save a soul. They are highly esteemed for their inoffensive life; they do no wrong; but they do notHing to save a soul. Their religion is a mere negation. Perhaps they would not cross a ferry on the Sabbath; but never would they save a soul from death. They would let their own clerks go to hell without one earnest effort to save them. Must not such a religion be an abomination to God?

So, also, of a religion which at best consists of forms and prayers and does not add to these the energies of benevolent effort. Such a religion is all hollow. Is it serving God to do nothing but ask 'favors for one's self?

Some keep up Sabbath duties, as they are termed, and family prayer, but all their religion consists in keeping up their forms of worship. If they add nothing to these, their religion is only an abomination before God.

There are still other facts which show that men loosely set up a false standard, which they highly esteem, but which God abhors. For example, they will require true religion only of ministers; but no real religion of anybody else. All men agree in requiring that ministers should be really pious. They judge them by the right rule. For example, they require ministers to be benevolent. They must enter upon their profession for the high object of doing good, and not for the mere sake of a living—not for filthy lucre's sake, but for the sake of souls and from disinterested love. Else they will have no confidence in a minister.

But turn this over and apply it to business men. Do they judge themselves by this rule? Do they judge each other by this rule? Before they will have Christian confidence in a merchant or a mechanic, do they insist that these shall be as much above the greed for gain as a minister should be— should be as willing to give up their time to the sick as a minister—be as ready to forego a better salary for the sake of doing more good, as they insist a minister should be? Who does not know that they demand of business men no such conditions of Christian character as those which they impose on Gospel ministers? Let us see. If a man of business does any service for you, he makes out his bill, and if need be, he collects it. Now suppose I should go and visit a sick man to give him spiritual counsel—should attend him from time to time for counsel and for prayer, till he died, and then should attend his funeral; and having done this service, should make up my bill and send it in, and even collect it; would there not be some talk? People would say, What right has he to do that? He ought to perform that service for the love of souls, and make no charge for it. This applies to those ministers who are not under salary to perform this service, of whom there are many. Let any one of these men go and labor ever so much among the sick or at funerals, they must not take pay. But let one of these ministers send his saw to be filed, and he must pay for it. He may send it to that very man whose sick family he has visited by day and by night, and whose dead he has buried without charge, and " for the love of souls;" but no such "love of souls" binds the mechanic in his service. The truth is, they call that religion in a layman which they call sin in a minister. That is the fact. I do not complain that men take pay for labor, but that they do not apply the same principle to a minister.

Again, the business aims and practices of business men are almost universally an abomination in the sight of God. Almost all of these are based on the same principle as human governments are, namely, that the only restraints imposed shall be to prevent men from being too selfish, allowing them to be just as-selfish as they can be and yet leave others an equal chance to be selfish too.

Shall we go into an enumeration of the principles of business men respecting their objects and modes of doing business? What would it all amount to? Seeking their own ends; doing something, not for others, but for self. Provided they do it in a way regarded as honest and honorable among men, no further restriction shall be imposed.

Take the Bible Society for an illustration. This institution is not a speculation, entered upon for the good of those who print and publish. But the object aimed at is to furnish them as cheap to the purchaser as possible, so as to put a Bible into the hands of every human being at the lowest possible price. Now it is easy to see that any other course and any different principle from this would be universally condemned. If Bible societies should become merely a speculation they would cease to be benevolent institutions at all, and to claim this character would bring down on them the curses of men. But all business ought to be done as benevolently as the making of Bibles; why not? If it be not, can it be a benevolent business? and if not benevolent, how can it have the approval of God? What is a benevolent business*? The doing of the utmost good—that which is undertaken for the one only end of doing good, and which simply aims to do the utmost good possible. In just this sense, men should be patriotic, benevolent, should have a single eye to God's glory in all they do, whether they eat or drink or whatever they may do.

Yet where do you find the man who holds his fellow-men practically to this rule as a condition of their being esteemed Christians, viz., that in all their business they should be as benevolent as Bible societies are? What should we say of a Bible society which should enter upon a manifest speculation and should get as much as they can for their Bibles, instead of selling at the lowest living price? What would you say of such a Bible society? You would say, "Horrible % hypocrite!" I must say the same of every Christian who does the same thing. Ungodly men do not profess any Christian benevolence, so we will not charge this hypocrisy on them, but we will try to get this light before their mind.

Now place a minister directly before your own mind, and ask, Do you judge yourself as you ju#ge him? Do you say of yourself, I ought to do for others gratuitously all and whatever I require him to do gratuitously? Do you judge yourself by the same rule by which you judge him?

Apply this to all business men. No matter what your business is; whether high or low, small or great; filing saws, or counting out bank bills; you call the Bible society benevolent; do you make your business as much so and as truly so in your ends and aims? If not, why not? What business have you to be less benevolent than those who print, publish, and sell Bibles?

Here is another thing which is highly esteemed among men, yet is an abomination before God, viz.: selfish ambition. How often do you see this highly" esteemed! I have been amazed to see how men form judgments on this matter. •Here is a young man who is a good student in the sense of making great progress in his studies (a thing the devil might do), yet for this only, such young men are often spoken of in the highest terms. Provided they do well for themselves, nothing more seems to be asked or expected in order to entitle them to high commendation.

So of professional men. I have in my mind's eye the case of a lawyer who was greatly esteemed and caressed by his fellow-men; who was often spoken of well by Christians; but what was he? Nothing but an ambitious young lawyer, doing everything for ambition—ready at any time to take the stump and canvass the whole country—for what? To get some good for himself. Yet he is courted by Christian families! Why? Because he is doing well for himself. See Daniel Webster. How lauded, I had almost said canonized! Perhaps he will be yet. Certainly the same spirit we now see would canonize him if this were a Catholic country. But what has he done? He has just played the part of an ambitious lawyer and an ambitious statesmen; that is all. He has sought great things for himself; and having said that, you have said all. "fct how have men lauded Daniel Webster! When I came to Syracuse, I saw a vast procession. What, said I, is there a funeral here? Who is dead? Daniel Webster. But, said I, he has been dead a long time. Yes, but they are playing up funeral because he was a great man. What was Daniel Webster? Not a Christian, not a-benevolent man; everybody knows this. And what have Christians to do in lauding and canonizing a merely selfish ambition? They may esteem it highly, yet let them know, God abhors it as utterly as they .admire it.

The world's entire morality and that qf a large portion of

the Church are only a spurious benevolence. You see a family very much united and you say, How they love one another! So they do; but they may be very exclusive. They may exclude themselves and shut off their sympathies almost utterly from all other families, and they may consequently exclude themselves from doing good in» the world. The same kind of morality may be seen in towns and in nations. This makes up the entire morality of the world.

Many have what they call humanity, without any piety; and this is often highly esteemed among men. They pretend to love men, but yet after all do not honor God, nor even aim at it. And in their love of men they fall below some animals. I doubt whether many men, not pious, would do what I. knew a dog to do. His master wanted to kill him, and for this purpose took him out into the river in a boat and tied a stone about his neck. In the struggle to throw dog and stone overboard together, the boat upset; the man was in the river; the dog, by extra effort, released himself of his weight, and seizing his master by the collar, swam with him to land. Few men would have had humanity enough—without piety— to have done this. Indeed, men without piety are not often half so kind to each other as animals are. Men are more degraded and more depraved. Animals will make greater sacrifices for each other than the human race do. Go and ask a whaleman what he sees among the whales when they suffer themselves to be murdered to protect a school of their young. Yet many mothers think they do most meritorious things because they take care of their children.

But men, as compared with animals, ought to act from higher motives than they. If they do not, they act wickedly. Knowing more—having the knowledge of God and of the dying Saviour as their example and rule—they have higher responsibilities than animals can have.

Men often make a great virtue of their abolitionism though it be only of the infidel stamp. But perhaps there is no virtue in this, a whit higher than a mere animal might have. Whoever understands the subject of slavery and is a good man at heart will certainly be an abolitionist. But a man may be an abolitionist without the least virtue. There may not be the least regard for God in his abolitionism, nor even any honesfr regard to human well-being. He may stand on a principle which would make him a slaveholder himself, if his circumstances favored it. Such men certainly do act on slaveholding principles. They develop principles and adopt practices which show that if they had the power, they would enslave the race. They will not believe that a man can be a colonizationist, and yet be a good man. I am no colonizationist, but I know good men who are. Some men not only lord it over the bodies of their fellow-men, but over their minds and souls—their opinions and consciences— which is much worse oppression and tyranny than simply to enslave the body.

Often there is a bitter and an acrimonious spirit—not by any means the spirit of Christ; for while Christ no doubt condemns the slaveholder, He does not hate him. This biting hatred of evil-doers is only malevolence after all; and though men may ever so highly esteem it, God abominates it.

On the other hand, many call that piety which has no humanity in it. Whip up their slaves to get money to give to the Bible Society! Touch up the gang; put on the cato'-nine-tails; the agent is coming along for money for the Bible Society! Here is piety (so called) without humanity. I abhor a piety which has no humanity with it and in it, as deeply as I condemn its converse—humanity without piety. God loves both piety and humanity. How greatly, then, must He abhor either when unnaturally divorced from the other!

All those so-called religious efforts which men make, having only self for their end, are an abomination to God.

There is a wealthy man who consents to give two hundred dollars towards building a splendid church. He thinks this is a very benevolent offering, and it may be highly esteemed among men. But before God approves of it He will look into the motives of the giver; and so may we, if we please. The man, we find, owns a good deal of real estate in the village, which he expects will rise in value on the very day that shall see the church building determined on, enough to put back into his pocket two or three fold what he pays out. Besides this he has other motives. He thinks of the increased respectability of having a fine house and himself the best seat in it. And yet further, he has some interest in having good morals sustained in the village, for vice is troublesome to rich men and withal somewhat dangerous. And then he has an indefinable sort of expectation that this new church and his handsome donation to build it will somehow improve his prospects for heaven. Inasmuch as these are rather dim at best, the improvement, though indefinite, is decidedly an object. Now if you scan these motives, you will see that from first to last they are altogether selfish. Of course they are an abomination in God's sight.

The motives for getting a popular minister are often of the same sort. The object is not to get a man sent of God, to labor for God and with God, and one with whom the people may labor and pray for souls and for God's kingdom. But the object being something else than this, is an abomination before God.

The highest forms of the world's morality are only abominations in God's sight. The world has what it calls good husbands, good wives, good children ; but what sort of goodness is this? The husband loves his wife and seeks to please her. She also loves and seeks to please him. But do either of them love or seek to please God in these relations? By no means. Nothing can be farther from their thoughts. They never go •beyond the narrow circle of self. Take all these human relations in their best earthly form, and you will find they never rise above the morality of the lower animals. They fondle and caress each other, and seem to take some interest in the care of their children. So do your domestic fowls, not less, and perhaps even more. Often these fowls in vour poultry yard go beyond the world's morality in these qualities which the world calls good.

Should not human beings have vastly higher ends than these? Can God deem their highly esteemed qualities any other than an abomination if in fact they are even below the level of the domestic animals?'

An unsanctified education comes into the same category. A good education is indeed a great good; but if not sanctified, it is all the more odious to God. Yes, let me tell you, if not improved for God, it is only the more odious to Him in proportion as you get light on the subject of duty, and sin against that light the more. Those very acquisitions which will give you higher esteem among men will, if unsanctified, make your character more utterly odious before God. You are a polished writer and a beautiful speaker. You stand at the head of the college in these important respects. Your friends look forward with hopeful interest to the time when you will be heard of on the floor of Senates, moving them to admiration by your eloquence. But alas, you have no piety! When we ask, How does God look upon such talents, unsanctified, we are compelled to answer—Only as an abomination. This eloquent young student is only the more odious to God by reason of all his unsanctified powers. The very things which give you the more honor among men will make you only the scoff of hell. The spirits of the nether pit will meet you as they did the fallen monarch of Babylon, tauntingly saying—" What, are you here? You who could shake kingdoms by your eloquence, are you brought down to the sides of the pit? You who might have been an angel of light—you who lived in Oberlin; you> a selfish, doomed sinner—away and be out of our company! We have nobody here so guilty and so deeply damned as you!"

So of all unsanctified talents—beauty, education, accomplishments; all, if unsanctified, are an abomination in the sight of God. All of those things which might make you more useful in the sight of God are, if misused, only the greater abomination in His sight.

So a legal religion, with which you serve God only because you must. You go to church, yet not in love to God or to His worship, but from regard to your reputation, to your hope, or your conscience. Must not such a religion be, of all things, most abominable to God?


The world have mainly lost the true idea of religion. This is too obvious from all I have said to need more illustration.

The same is true to a great extent of the Church. Professed Christians judge themselves falsely because they judge by a false standard.

One of the most common and fatal mistakes is to employ a merely negative standard. Here are men complaining of a want of conviction. Why don't they take the right standard and judge themselves by that? Suppose you had let a house burn down and made no effort to save it; what would you think of the guilt of stupidity and laziness there? Two women and five children are burnt to ashes in the conflagration; why did not you give the alarm when you saw the fire getting hold? Why did not you rush into the building and drag out the unconscious inmates? Oh, you felt stupid that morning—just as people talk of being " stupid " in religion! Well, you hope not to be judged very hard, since you did m not set the house on fire; you only let it alone; all you did was to (lo nothing / That is all many persons plead as to their religious duties. They do nothing to pluck sinners out

of the fire, and they seem to think this is a very estimable religion! Was this the religion of Jesus Christ or of Paul? Is it the religion of real benevolence? or of common sense?

You see how many persons who have a Christian hope indulge it on merely negative grounds. Often I ask persons how they~are getting along in religion. They answer, pretty well; and yet they are doing nothing that is really religious. They are making no effort to save souls—are doing nothing to serve God. What are they doing? Oh, they keep up the forms of prayer! Suppose you should employ a servant and pay him off each week, yet he does nothing all the long day but pray to you!

Religion is very intelligible*and is easily understood. It is a warfare. What is a warrior's service ?" He devotes himself to the service of his country. If need be, he lays down his life on her altar. He is expected to do this.

So a man is to lay down his life on God's altar, to be used in life or death, as God may please, in His service.

The things most highly esteemed among men are often the very things God most abhors. Take, for example, the legalist's religion. The more he is bound in conscience and enslaved, by so much the more, usually, does his esteem as a Christian rise.

The more earnestly he groans under his bondage to sin, the more truly he has to say—

"Reason I hear, her counsels weigh,
And all her words approve;
Yet still I find it hard to obey
And harder yet to love,"—

By so much the more does the world esteem and God abhdi his religion. The good man, they say—he was all his lifetime subject to bondage! He was in doubts and fears all his life! But why .did he not come by faith into that liberty with which Christ makes His people free?

A morality, based on the most refined selfishness, stands in the highest esteem among men. So good a man of the world, they say—almost a saint; yet God must hold him in utter abomination.

The good Christian in the world's esteem is never abrupt, never aggressive, yet he is greatly admired. He has a selfish devotion to pleasing men, than which nothing is more admired. I heard of a minister who had not an enemy in the world. He was said to be most like Christ among all the men they knew. I thought it strange that a man so like Christ should have no enemies, for Christ, more like Himself than any other man can be, had a great* many enemies, and very bitter enemies too. Indeed, it is said, " If any man will live godly in Christ Jesus, he shall suffer persecution." But when I came to learn the facts of the case I understood the man. He never allowed himself to preach anything that could displease even Universalists. In fact, he had two Universalists in his Session. In the number of his Session were some Calvinists also, and he must by no means displease them. His preaching was indeed a model of its kind. His motto was—Please the people—nothing but please the people. In the midst of a revival, he would leave the meetings and go to a party; why? To please the people.

Now this may be highly esteemed among men; but does not God abhor it?

It is a light thing to be judged of man's judgment, and all the lighter since they are so prone to judge by a false standard. What is it to me that men condemn me if God only approve? The longer I live, the less I think of human opinions on the great questions of right and wrong as God sees them. They will judge both themselves and others falsely. Even the Church sometimes condemns and excommunicates her best men. I have known cases, and could name them, in which I am confident they have done this very thing. They have cut men off from their communion, and now everybody sees that the men excommunicated were the best men of the Church.

It is a blessed thought that the only thing we need to care for is to please God. The only inquiry we need make is— What will God think of it? We have only one mind to please, and that the Great Mind of the universe. Let this be our single aim and we shall not fail to please Him. But if we do not aim at this, all we can do is only an abomination in His sight.