"The Oberlin Evangelist"
Publication of Oberlin College

Sermons and Lectures given in 1860
by
Charles G. Finney
President of Oberlin College

Public Domain Text
Reformatted by Katie Stewart
 

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TABLE OF CONTENTS

Lectures I. & II.On Loving God- No. 1
On Love To Our Neighbor- No. 2

Lectures III. & IV.Spiritual Delusion- No. 1
On Leaving One's First Love- No. 2
(This 2-part sermon was listed in the Table of Contents of the "Oberlin Evangelist" as "Spiritual Declension")

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

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On Loving God - No. 1
Lecture I
On Love To Our Neighbor - No. 2
Lecture II

by Charles Grandison Finney
President of Oberlin College

LECTURE I.

June 20, 1860

ON LOVING GOD --No. 1

Text.--Matt. 22:37-38: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment."

The connection in which this passage stands is striking. Our Savior was constantly engaged in rebuking the delusions and sophistries of the Sadducees. They were a sect of semi-infidels, embracing in the times of our Savior, many of the rich and honored of the nation. On this occasion, Matthew remarks that when the Pharisees had heard that He had put the Sadducees to silence, they gathered about Him, and one of them being a lawyer (not an attorney in our modern sense of lawyer, but a man who was skilled in the Mosaic law,) asked Him a question, tempting Him. It was this: "Which is the great commandment of the law?"

To this question, Jesus promptly answered as in our text: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets."

Mark how comprehensive our Lord makes His exposition of the fundamental law. All the books of Moses and the prophets hang upon it -- are embraced within it. Everything indeed written or unwritten -- the entire preceptive part of religion is here. It covers the whole field of moral obligation to God and to man.

It would require a whole course of lectures to discuss this subject fully. I propose only to touch briefly on some of its main points:

I. The kind of love here required.

II. I must next notice some things implied in this love.

III. I must next enquire -- What are the grounds of this obligation to love God?

IV. Next let us notice the natural consequences of refusing to render this supreme love and service to God.

V. I must next notice some delusions which prevail on this subject.


I. The kind of love here required.

You will readily see that this is a vital question. How can we hope to obey this first and great commandment, unless we understand what it requires?

II. I must next notice some things implied in this love.
Here some will ask -- "What can we do for God? What should He care what we do?"

Ah, do you assume that God does not care what we do? Did God have no care for it when those two young men shot down a father and mother in the field, and left their children orphans? To suppose this, were to suppose that He is no Father of His creatures at all.

We sometimes see human beings so devoted to each other that they find their supreme pleasure in promoting each other's welfare. Such devotion, obedience to this great law implies, towards God.
It sometimes happens that persons receiving favors from us, express so much gratitude that we are ready to thank them for the privilege of doing anything for them. See that little child sick and faint; she motions for a drink of water. Poor child; she can only lisp out, "Thank you, Ma!" Her mother did not need those uttered thanks. The grateful look sufficed. Nay, she so loved that dear sick one that it was joy enough for her to do anything for her welfare, because of the love she bore. You have felt this. You have felt such love, and such joy in doing any kindness to one you love that you were ready to thank that dear one for the privilege of doing him any good. Your heart has been so set on doing good that you have felt it more blessed to give than to receive.

So God feels. God's love is of this sort -- pure good-willing -- pure love of doing all the good He can safely and wisely, to His children. His children feel so towards Him. If they can do anything for His cause, it is the highest joy of their heart. Suppose the Lord were to say to some of you -- You may do any way you please. Would you not at once reply -- Not so, Lord, but rather anything that pleases Thee? Nothing else can ever please me, but doing what pleases Thee. What do I live for but to please and honor Thee?

You may each and all, apply every one of these principles warm and fresh, to your own heart in self-examination. Say, does my love to God bear this test?
III. I must next enquire -- What are the grounds of this obligation to love God?

It is not that God has commanded it. We do not and cannot love merely out of regard to authority. God does not expect that His mere authority will beget and ensure love. But He bases His claim for our love on His own infinite worthiness, and on the infinite importance of having His creatures obey Him. The obligation to love God must always be equal to the value of God's happiness and glory, and to the good of His creatures as depending on His relations to them. To withhold due love from God is therefore to derogate from His rights and claims, and by consequence, from the rights and claims of the universe He has made and rules over to bless.

IV. Next let us notice the natural consequences of refusing to render this supreme love and service to God.

V. I must next notice some delusions which prevail on this subject.
Now let men devise their own codes and notions as they may, this law of God is forevermore the one great and only standard of right. Nothing is right except it be in accordance with this law. If men talk about doing right, on any rule of right short of this, they egregiously deceive themselves. What do you mean to doing right? Do you mean that your life is a constant offering to God? Do you offer yourself to God as a living sacrifice? If not, why do you talk about pleasing God? Do you say -- I pay all my debts; I live fairly in society; I injure no man?

Suppose it were true that you were doing no wrong to your neighbor, yet how is the case between your own soul and God? If you care nothing for Him, what is this but, as far lies in you, to dethrone God, to deny His right to reign, and to deny His parental love and care over all His creatures?

Place before your mind a band of robbers, outlaws against all human governments. They may have what they are pleased to call excellent rules among themselves; they may treat each other with great kindness; when they have sallied out of their fastness and come down upon some lovely, quiet village; burned down their houses, murdered whoever resists, and plundered them of everything they care for, they go back, and divide this booty perhaps very honorably among each other; they are careful to provide for their sick, and they take great interest in training themselves to adroitness and skill so as to rob and murder with the best success.

Now what of all the good and right things in these bandits? What would you think of them if they were to justify themselves before the bar of mankind, by appealing to their kindness to each other, their justice to each other, and their great diligence in caring for everything that would make them good and successful robbers?

Just so, all sinners are out-laws as to God. They have their own ways and choose none of His; as towards God their whole spirit is transgression, just as the band of robbers subsist on the principle of setting at nought all human governments, and abjuring all obligation to seek or to respect the welfare of their fellow beings, outside of their own pale.

A gang of these outlawed freebooters, if arrested and brought before a court of justice, might be very apt to say, if they dared -- Why, what evil have we done? Naturally, if they chance to escape, they go back to their comrades and appeal to them -- Have not we done right? Are not we all good fellows? To which the whole band respond -- "First rate; all noble and true, generous fellows!"

A pretty farce this, to play before the face of the civilized world!

Suppose a pirate ship should be fitted up with her black flag and cross bows and her brave buccaneers, and then boast of being the best managed ship on the seas. Nowhere, say they, can you find seamen so experienced, so brave, so faithful to their commander; nowhere else officers so daring and so true.

But what commendations are these to pirates? Do they sanctify the guilty business of piracy?

But the pirate may still ask -- What have I done? Pause and see what. Just what the selfishness and wickedness of your heart has prompted; nothing else; nothing better. Men could do nothing in the pirate's business without these virtues. Those therefore who choose a pirate's life must pay at least so much homage to virtue as to be truthful, kind and generous to each other. And then shall they be blind enough to plead in self-defense that they are very moral pirates -- very kind and true to one another, and very much devoted to their business?

It is a very simple thing to examine yourself and to know whether you are right as before God and His law. Is it your great aim to please God? Is it the business of your life? What have you done today to learn His will and to do His pleasure? Have you given yourself to prayer and to the faithful study of His word? Have you been seeking in all possible ways to please and honor your Father in heaven? Have you not been pluming yourself to display your beauty? Or is it true that you really bathe yourself in His presence all the day long and deem yourself blest then and then only then when you have the consciousness of pleasing Him?

"Be not deceived; God is not mocked; whatsoever a man soweth, that shall he also reap."


LECTURE II.

July 4, 1860

ON LOVE TO OUR NEIGHBOR--No. 2

Text.--Matt. 22:39: "And the second is like unto is; Thou shalt love thy neighbor as thyself."

In speaking upon this portion of our Lord's epitome of the divine law, I will first enquire

I. What kind of love is here required;

II. Second, state some of the things implied in this love;

III. Third, show that nothing short of this love is true humanity; and

IV. Lastly, that nothing less is true morality.


I. The love required toward our neighbor is certainly not complacency in his character.

II. I pass now to name some things implied in this love.
So ministers who preach and their people who hear, should be mutally giving and receiving good, to and from each other. All of us, instead of being merely recipients of good from others, should strive to do good to others also, rendering back into their bosoms liberally.
Do you say "I don't owe Christ anything?" But you profess to be respectable. Yet who can respect you if you treat Jesus Christ so? Have you no sympathy with His great sacrifices and sufferings to save you? Would you leave all the labor and sacrifice for Him, and make no response of love or gratitude? Will you utterly refuse to love Him? Do you say -- "He is welcome to love me and to die for me; but I have nothing to pay him in return? I leave it for him to do and to suffer all, and not a word of things can he have from me." Do you think this is right? Is it generous? Ought it to be deemed respectable?
III. Nothing short of the love here required is true humanity.

It is not true humanity to do good only to one's own offspring. They are regarded as parts of one's self, and hence doing good to them only, is nothing beyond a slightly enlarged selfishness. Nothing is really love to man -- true humanity -- except that love which estimates human well-being for its intrinsic value, and loves man as man.

IV. Nothing short of this is true morality.

REMARKS.

1. If all men obeyed the laws of God, society would be perfect. I do not mean that there would be no further progress, no advance, no improvement; no, not this, for much remains to be done. But this is true, that morality would be perfect; there would be no more war and strife. Every family would be a little emblem of heaven. Every community would bear the image of heaven. The wings of angels would come down so near, they would fan such loving hearts; and heaven's doors would stand open all day long before such a people.

2. We see how we are to treat those who are oppressed and in slavery. We are to put ourselves in their position and enquire what we should ask them to do for us, in their circumstances. Suppose that I and my family are in slavery. Election is coming on. Have I a right to expect that my friends in Ohio will cast their votes so as to bear most directly upon my liberation? I should be very prone to think that no man ought to cast his vote against my liberty, for the mere sake of money or office. Even politicians can see how shameful and how outrageously wrong it is to hold man as a chattel. That this should be deemed a Bible institution is of all monstrous things most monstrous! It is so revolting that I cannot well imagine how anybody can be honest in holding this opinion. Yet let us be candid: I can easily see that the merely legal relation may exist without any violation of the law of love.

3. This golden rule is equally applicable everywhere and in all circumstances. It is good when applied in the matter of asking favors. We ought not to ask a favor of any man when a knowledge of his circumstances and a proper sympathy for his welfare, such as we would have him feel for ours, would forbid it.

4. The same is true of receiving favors. This law, honestly applied, would show us what favors we should be willing to allow others to do for us. Sometimes we cannot properly allow others to do us favors. If a poor man has labored for me a month and refuses to receive compensation, I too must by all means refuse to receive his labor as a gift. A proper regard to his circumstances compels me to refuse so great a gift from him. He cannot afford to give it; there fore I cannot afford to receive it.

5. You may see from this subject what the morality of unregenerate men is. It is not morality at all, in any just sense. All their morals is only sin.

6. You may also see God's personal relations to selfishness. Every particle of selfishness is personally hostile and hateful to God. It is so utterly unlike his heart, so totally opposed to all his principles and to all his acts, he can have no fellowship with it. He must forever hold it in utter abhorrence.

7. You may also see his governmental relations to sin. He can bear the personal insult and he does -- does for the time, and, but for governmental reasons, would pass it over perhaps forever. He endures with sinners now; he does not fret; does not manifest excited passion, as men do under insult; but the governmental bearings of sin he cannot overlook. The selfishness of men towards himself and towards each other, he must see. He is a magistrate, bearing the highest responsibilities of the universe. All eyes are turned upon him. He must mark the iniquities that are done among his subjects and his creatures. He must see all their wickedness, biting and devouring one another, trampling each other down. All eyes are upturned towards him. What says the Judge of all the earth to this! Ah, this must be answered! God's relations to his government make it an awful thing for man to love selfishness.

8. Every selfish sinner is in certain peril of eternal death. Men know this and cannot but know it. God's mercy flows at your feet, a deep, broad, glorious current; yet you heed it not! Yet you thrust Jesus away! You have done so often and long. Can you do it yet longer? Jesus with bleeding heart and loving hand pressing near to save you, but you are saying -- Depart from me! let me alone in my sins yet longer! I will not have this man to rule over me, nor to save me, on such terms of salvation!

O sinner! will you still pursue a course so ruinous, and so outrageously abusive to Jesus Christ?




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Spiritual Delusion - No. 1
Lecture III
On Leaving One's First Love - No. 2
Lecture IV
(This 2-part sermon was listed in the Table of Contents of the "Oberlin Evangelist" as "Spiritual Declension")

by Charles Grandison Finney
President of Oberlin College

LECTURE III.

August 1, 1860

SPIRITUAL DELUSION--No. 1

Text.--Rev. 2:4: "Nevertheless, I have somewhat against thee, because thou hast left thy first love."

This passage is found in Christ's message to the church of Ephesus. In these messages, Jesus appears in unearthly majesty walking amid the golden candlesticks which represent the churches. Thus He indicated that His eye can never cease to be fastened on His professed people.

It is very noticeable in all these epistles that Christ commended wherever He honestly could. He found some things to commend in the Ephesian church. "I know thy works," said He, "and thy labor and thy patience, and how thou canst not bear them which are evil, and hast tried them who say they are apostles and are not, and hast found them liars." They were opposed to many forms of iniquity even as you are to slavery. They pushed some useful reforms no doubt, perhaps with zeal as you do, for Christ says of them -- "Ye cannot bear them that are evil." They held fast their orthodoxy; for they tried false apostles and proved them liars. They had also "borne and had patience, and for Christ's name, had labored and had not fainted."

"Nevertheless," -- despite of so many good things, -- Jesus said, "I have this against thee, that thou hast left thy first love." The words I have here used express the true sense of the original. Christ did not mean, "I have a small somewhat against thee because thou hast left thy first love," but "I have this solemn charge against thee" -- viz. that thou hast left thy first love. This is precisely the sin they had committed.

Does it not strike you, my brethren, that their case was remarkably like your own? They had many good things; great reformatory zeal; had hated the deeds of the Nicolaitans which said Christ, "I also hate," -- but they had left their first love.

So, it often happens that after one's first love is gone, the heart still hates and denounces manifest, outrageous evil. We see this in many churches and in many prominent men of our age. O, if they might only take counsel from the messages of their professed Lord!

In discussing the subject involved in the text, I shall show,

I. What the first love of the Christian really is;

II. How this may be distinguished from spurious religion;

III. How the true love of any Christian may be infallibly known;

IV. When it may truly be said that persons have left their first love;

V. Let us next enquire how Christians come to lose their first love;

VI. Show the consequences of this sin.


I. What the first love of the Christian really is.

What do we see in the devotion of a wife to her husband? Or of the husband to his wife?

The desire to please each other. Each is set upon promoting the other's happiness.

Or you may study the devotion of the father and the mother to their child. They live their life over in the little one. How many are living and toiling all their lives to get something for their children.

Voluntary love is in this respect entirely different from natural affection. In voluntary good-willing, the will acts first, takes the lead, and carries the sensibility after it. The affections and sensibilities do not lead the will, but follow it.
II. Let us next notice how true Christian love differs from the spurious.
But if she had married from real love, she would go with her husband to prison and to death. She would be truly devoted to his interests. If he were sick, she would not eat or sleep but he would have all needful care. One of these wives makes herself her chief end; the other, her husband.
III. I am next to show how true Christians may be infallibly known.
I say then that true love to Christ will bear the same characteristics, the same infallible proofs, as the true love of a husband or of a wife.

The loving wife does not need a formal code of law to induce her to do all she can to please her husband, for she has the law written on her heart, and this law of love inwardly impels her to do all the duties of her station. So the Christian does not need the impulses of law, for the law to him is not now written on stone, but on the heart of flesh. I do not mean that the law becomes part of the constitution, but that it has become seated in the heart.

Mark again, Christians who are truly in love to Christ, cannot neglect Christ. As the wife who loves her husband does not and cannot neglect him, for the reason that she is so united to him in heart; so the Christian, truly loving Christ, cannot neglect Him. Christ is in all his thoughts. Never was a bride more in the thoughts of her husband, or a husband in the thoughts of his bride.


LECTURE IV.

August 15, 1860

ON LEAVING ONE'S FIRST LOVE--No. 2

Text.--Rev. 2:4: "Nevertheless, I have somewhat against thee, because thou hast left thy first love."

In speaking from this text, I was to enquire --

I. What the first love of the Christian really is;

II. How this may be distinguished from spurious religion;

III. How the true love of any Christian may be infallibly known;

IV. When it may truly be said that persons have left their first love;

V. Let us next enquire how Christians come to lose their first love;

VI. Show the consequences of this sin.


Three of these points, first in order, have been already considered. We now come to the fourth.

IV. When may it truly be said that Christians have left their first love?

The state in which one has left his first love is far different, and almost the opposite of that which I have just described. If you were to recall each separate characteristic of a convert's first love, you would find the corresponding characteristics of one who has left his first love right over against them. Whereas the former did not need the constraint of law and precept to induce him to obey, but obedience was spontaneous, in the latter case obedience has ceased to be spontaneous, and the man needs to be coerced by the scourge of law and penalty to induce him to obey. When you detect this in yourself, you may know you have left your first love.

But after he has left his first love, he neglects God and his worship. He naturally neglects secret prayer. He can be absent from the communion of the supper and from the worship of God in the Sabbath Congregation. When you see this neglect, whether in yourself or in another, you may safely infer that "first love" has gone.
Now when professed Christians are inclined to neglect their Bibles, and their accustomed times and places of social worship, and when they need to be preached to earnestly, and almost sternly, to bring them to even a reluctant attendance, you may know their first love is gone. The Christian in his first love cannot be induced to neglect such meetings. Sometimes he will go though very much unwell. No trifling excuses will be made for non-attendance. He will not allow the demands of business to detain him. Serving God with them is always above and more than business. Nay, business is all made subordinate to serving God, so much so that he would do no business at all if he could not honestly serve and please God in and by it.
The former has a universal zeal for God and his cause. The reason is, his heart is there. In the case of the latter, all zeal seems to have died out. If you ever get him to speak about religion, you will readily see that he has no heart in it.
But when first love has languished, how irritable! How uncharitable! How many bickerings! How full of heart-burnings! Where these feelings exist, you may know the heart is far from God.

He will perhaps say in self-vindication -- The man greatly abused me! Indeed! Then hear the dying Savior cry -- "Forgive, forgive them, for they know not what they do!" Or think of Stephen when the hurled stones smote him down -- "Lord lay not this sin to their charge!"

But he who has lost his first love has no such sympathies.
V. Let us next enquire how Christians come to lose their first love.

This point often seems full of wonder. They don't know how it comes to pass, and are in great confusion. They do not see the philosophy of this rapid decline and loss of first love.

Here is a case for illustration. In 1830, a Christian lady of N.-- was very full of prayer and of the Holy Ghost. In this frame she went on well for a time, till one evening in public service, during the closing prayer as she was asking -- What can I do for Christ and his cause? the suggestion came powerfully -- Buy a lottery ticket; you may be sure of getting the highest prize, because your only object is to please God and help forward his kingdom.

Her first thought was -- No; that will never do for me! But the response came -- It will certainly be a prize; somebody will get the prizes; better you than any one else because you mean to do good with it.

She yielded and went immediately out from the meeting. She is now prepared to justify her purpose to buy a ticket, insisting that the suggestion came to her immediately from the Spirit. She went and bought her lottery ticket. No sooner done than Satan changed his tone, and thundered in her ear -- Now you have committed the unpardonable sin! You are forever certain of damnation! Now go and take your life. Why should you live any longer? -- That was Satan -- the arch-deceiver of souls.

VI. But I must hasten to speak of the consequences of losing one's first love. (I wonder if any of you are saying in your heart -- He is just reading off the history of my experience. Who has been telling him how I feel?)

Now all these experiences are just what a loveless wife would have as towards her husband. Take one who has once known true love, but has been seduced by some villain. What is left to her? Not her joy in wedded life -- not her peace of mind -- not one joy that a virtuous woman can prize. Where is she? Just where you are if you have left your first love towards Jesus Christ. You are the loveless wife or husband.

REMARKS.

1. Where does this sermon find you? Have you ever had this first love? In delineating the convert's first love, I have only given its general type and not its higher and more advanced manifestations. Hence if you have not had this, you must say -- I have had nothing.

Now let me ask -- As I described this first love did you say -- I know all that; I have felt it; I have loved the precious Bible; I so loved meetings for prayer that I could have stayed in the hallowed place all night; yes I have known all that.

Have you the same spirit now? Can you say, Indeed I know by my own precious experience what all that is now?

2. But some of you are not there. On the contrary you know you have lost your first love. Yet let me ask -- Have you no heart to return? Do you say -- I would fain return, but I know God will not accept me. How can he accept so vile a being as I -- and one who has dishonored him so falsely? Ah but you may have confidence if you will return, for he says, -- "Return unto me, and I will return unto you."

3. Are you still making the profession of loving Christ while yet your first love is gone? How odious must that profession be to Jesus Christ? Suppose you are a wife and your husband should run off after other lovers and scatter his ways to the ends of the earth. Then when he should hear of your grief, suppose he should come back with flattering lips and a lying tongue, but no confessions, would you not say -- Away, away with such hypocrisy and such infidelity! And will you come to God in like manner with lying lips? And can you delude yourself with the thought that you can deceive the omniscient God?

4. It is your business at once to return, but not with a proud heart. It is not our business to ask how you shall be received, but whether you can be, upon any confessions you can make and any mercy God can show. As a wife who had played the harlot should lay herself at her husband's door and humble herself greatly for her sin, making no conditions as to her being received, but be humble enough to accept any conditions gladly; so your business is to return to your Father's house and repent deeply in sackcloth and ashes there. No backslider ever returned really to God until they had this spirit -- I will go back in all my guilt and lay my bones there.

"I can but perish if I go;

I am resolved to try;

For if I stay away, I know

I must forever die."

Sinners who have never come to Christ at all must come in this same spirit. Let no such sinners be ashamed to say -- I have wronged Jesus Christ and have abused his love exceedingly. I will surely go and confess it all, though all the world revile and disown me for it. And return now, for this is your accepted time; perhaps your last time.

Can any of you say -- I have no need to return? If so I am glad for it.

5. But some of you have left your first love. And what reason did you have for it? Are you like that poor unfortunate wife who was so mistaken in her husband, whose soul is full of sorrow, who is lost for life because she did not know the man before she married him? Is that your case? And did Jesus Christ deceive you? Did he prove unfaithful in his love to you? Has he treated you so ill and abused you and wounded your feelings?

How is this?

How? Hear what the Lord says: What have I done to you that you should lose your first love to me? Have I been a wilderness to you? Has my heart been cold towards you? Wherein have I wearied you? Testify against me. "Come now, and let us reason together, saith the Lord."

Yes, come, wanderer from God, and consider your ways.

Why are you afar from God to-day?




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

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

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

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

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

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

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

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

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

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

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

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

End of the 1860 Collection.