Lecture XIX. Instructions to Converts (6)

14. They must learn to say, No. This is a very difficult lesson to many. See that young woman. Formerly she loved the gay circle, and took delight in its pleasures. She joined the church, and then found herself aloof from all her old associates. They ask her not now to their balls and parties, because they know she will not join them, and perhaps they keep entirely away for a time, for fear she should converse with them about their souls. But by and by they grow a little bold, and some of them venture to ask her just to take a ride with a few friends. She does not like to say, No. They are her old friends, only a few of them are going, and surely a ride is so innocent a recreation, that she accepts the invitation. But now she has begun to comply, the ice is broken, and they have her again as one of them. It goes on, and she begins to attend their social visits—“only a few friends,” you know, till by and by the carpet is taken up for a dance, and the next thing, perhaps, she is gone to a sleigh ride, on Saturday night, and comes home after midnight, and then sleeps all the forenoon on the Sabbath to make up for it, perhaps communion Sabbath too. All for the want of learning to say, No.

See that young man. For a time he was always in his place, in the Sabbath school and in the prayer meeting. But by and by his old friends begin to treat him with attention again, and they draw him along step by step. Every one seems a very small thing, and it would look like rudeness to deny so small a thing. He reasons that if he refuses to go 389with them in things that are innocent, he will lose his influence with them. And so he goes on, till prayer meeting, Bible class, and even Bible and closet are neglected. Ah, young man, stop there! Go only a little farther without learning to say, No, and you are gone. If you do not wish to hang up the cause of Christ to scorn and contempt, learn to resist the beginnings of temptation. Otherwise it will come upon you, by and by, like the letting out of water.

15. They should be taught what is and what is not Christian experience. It is necessary, both for their comfort and their usefulness, that they should understand this, so that they need not run themselves into needless distress for the want of that which is by no means essential to Christian experience, nor flatter themselves that they have more religion than they really exercise. But I cannot dwell on this topic to-night.

16. Teach them not to count anything a sacrifice which they do for God. Some persons are always telling about the sacrifices they make in religion. I have no confidence in such piety. Why keep telling about their sacrifices, as if everything they did for God was a sacrifice. If they loved God they would not talk so. If they considered their own interests and the interest of Christ identical, they would not talk of making sacrifices for Christ; it would be like talking of making sacrifices for themselves.

17. It is of great importance that young converts should be taught to be strictly honest. I mean more by this than perhaps you would think. It is a great thing to be strictly honest. It is being very different from the world at large, and very different even from the great body of professors of religion. The holiest man I ever knew, and one who had been many years a Christian and a minister, once made the remark to me, “Brother, it is a great thing to be strictly honest, upright, straight in everything, so that God’s pure eye can see that the mind is perfectly upright.”

It is of the utmost importance that young converts should understand what it is to be strictly honest in everything, so that they can maintain a conscience void of offence, both towards God and towards men. Alas, alas! how little conscience there is. How little of that real honesty, that pure, simple uprightness, which ought to mark the life of a child of God. How little do many regard even an express promise. I heard the other day of a number of individuals who subscribed to the Anti-Slavery Society, and not half of them will pay their subscriptions. The plea is, that they signed when 390they were under excitement, and they do not choose to pay. Just as if their being excited released them from the obligation to keep their promise. Why it is just as dishonest as it would be to refuse payment of a note of hand. They promised, signed their names, did they, and now will not pay? And they call that honesty!

I have heard that there are a number of men in the city who have signed hundreds of dollars for the Oneida Institute, promising to pay the money when called on; and when they were called on they refused to pay the money. And the reason was, they had all turned abolitionist in the Institute. Very well. Suppose they have. Does that alter your promise? Did you sign on the condition that if they got Abolitionism introduced there you should be clear? If you did, then you are clear. But if you gave your promise without any condition, it is just as dishonest to refuse as if you had given a note of hand. And yet some of you might be almost angry if anybody should charge you with refusing to pay money when you promised it.

Look at this seriously. Who does God say will go to heaven? Read the 15th Psalm, and see. “He that sweareth to his own hurt, and changeth not.” What do you think of that? If a man has promised anything, except it be to commit sin, let him keep his promise, if he means to be honest or to go to heaven. But here these people will make promises, and because they cannot be prosecuted, will break them as easily as if they were nothing. They would not let a note be protested at the bank. Why? Because they would lose credit, and would be sued. But the Oneida Institute, and the Anti-Slavery Society, and other societies, will not sue for the money, and therefore these people take some offence at something, and refuse to pay. Is this honest? Will such honesty as this get them admitted to heaven? What? Break your promises, and go up and carry a lie in your hand before God? If you refuse or neglect to fulfill your promise you are a liar, and if you persist in this, you shall have your part in the lake that bums with fire and brimstone. I would not, for ten thousand worlds, die with money in my hands, that I had unrighteously withheld from any other object to which I had promised it. Such money will “eat like a canker.”

If you are not able to pay the money, that is a good excuse. But then say so. But if you refuse to pay what you have promised, because you have altered your mind, rely upon it, you are guilty. You cannot pray till you pay that money. What will you pray? “O Lord, I promised to give that 391money, but I altered my mind, and broke my promise; but still, O Lord, I pray thee to bless me, and forgive my sin, although I keep my money, and make me happy in thy love.” Will such prayers be heard? Never.

But, brethren, I find it impossible to touch upon all the points I intended to speak upon, and so I will break off here, and finish this subject another time.