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 ful

fill your promise you are a liar, and if you persist in this, you shall have your part in the lake that burns 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 money, 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.

LECTURE XX.

INSTRUCTION OF YOUNG CONVERTS.

TEXT.-"Feed my lambs."-John xxi. 15.

I REMARKED on this text in my last lecture, and was obliged, for want of time, to omit many of the points which I wished to present in regard to the

INSTRUCTION OF YOUNG CONVERTS.

To-night I propose to continue the subject by noticing,

I. Several other points upon which young converts ought to be instructed.

II. To show the manner in which young converts should be treated by the church.

III. Mention some of the evils which naturally result from defective instructions given in that stage of Christian experience. I. I shall pursue the subject, taking it up where I left off, by mentioning some further instructions which it is important should be given to young converts.

1. It is of great importance that young converts should early be made to understand what religion consists in. Perhaps you will be surprised at my mentioning this. "What! Are they converts, and do they not know what religion consists in ?" I answer, They would know, if they had had no instruction but such as is drawn from the Bible. But multitudes of people have imbibed such notions about religion, that not only young converts, but a great part of the church do not know what religion consists in, so as to have a clear and distinct idea of it. There are many ministers who do not. I do not mean to say that they have no religion, for it may be charitably believed they have; but what I mean is, that they do not discriminate as to what it consists in, and cannot give a correct statement of what does and what does not constitute real religion. It is important that young converts should be taught,

Negatively, what religion does not consist in

(1.) Not in doctrinal knowledge. Knowledge is essential to religion, but it is not religion. The devil has doctrinal knowledge, but he has no religion. A man may have doctrinal know

ledge to any extent, without a particle of religion. Yet some peop.e have very strange ideas on this subject, as though having doctrinal knowledge indicated an increase of piety. I once heard a remark of this kind. In a certain instance, where some young converts had made rapid progress in doctrinal knowledge, a person who saw it said, "How these young converts grow in grace." Here he confounded improvement in knowledge with improvement in piety. The truth was, that he had no means of judging of their growth in grace, and it was no evidence of it because they were making progress in doctrinal knowledge.

(2.) They should be taught that religion is not a substance. It is not any root, or sprout, or seed, or any thing else in the mind, as a part of the mind itself. Persons often speak of religion as if it was something that may be covered up in the mind, just as a spark of fire may be covered up in the ashes, which does not show itself, and which produces no effects, but yet lives and is ready to act as soon as it is uncovered. And in like manner they think they may have religion, as something remaining in them, although they do not manifest it by obeying God. But they should be taught that this is not the nature of religion. It is no part of the mind itself, or of the body, nor is it a root, or seed, or spark, that can exist and yet be hid and pro

duce no effects.

(3.) Teach them that religion does not consist in raptures, or extacies, or high flights of feeling. There may be a great deal of these where there is religion. But it ought to be understood that they are all involuntary emotions, and may exist in full power where there is no religion. They may be the mere workings of the imagination, without any truly religious affection at all. Persons may have them to such a degree as actually to swoon away with ecstacy, even on the subject of religion, without having any religion. I have known one person almost carried away with rapture, by a mere view of the natural attributes of God, his power and wisdom, as displayed in the starry heavens, and yet the person had no religion. Religion is obedience to God, the voluntary submission of the soul to the will of God.

(4.) Neither does religion consist in going to meeting or reading the Bible, or praying, or any other of what are commonly called religious duties. The very phrase, "religious duties," ought to be stricken out of the vocabulary of young converts. They should be made to know that these acts are not religion. Many become very strict in performing certain things, which they call religious duties, and suppose that is being religious;

while they are careless about the ordinary duties of life, which in fact constitute A LIFE OF PIETY. Prayer may be an expression and an act of piety, or it may not be. Going to church or to a prayer meeting, may be considered either as a means, an act, or an expression of pious sentiment; but the performance of these, does not constitute a man a Christian, and

there may be great strictness and zeal in these, without a particle of religion. If young converts are not taught to discriminate, they may be led to think there is something peculiar in what are called religious duties, and to imagine they have a great deal of religion because they abound in certain actions that are commonly called religious duties, although they may at the same time be very deficient in honesty or faithfulness or punctuality, or temperance, or any other of what they choose to call their common duties. They may be very punctilious in some things, may tithe mint, annis and cummin, and yet neglect the weightier matters of the law, justice and the love of God.

(5.) Religion does not consist in desires to do good actions. Desires that do not result in choice and action are not virtuous. Nor are such desires necessarily vicious. They may arise involuntarily in the mind, in view of certain objects, but while they produce no voluntary act, they are no more virtuous or vicious than the beating of the pulse, except in cases where we have indirectly willed them into existence, by voluntarily putting ourselves under circumstances to excite them. The wickedest man on earth may have strong desires after holiness. Did you ever think of that? He may see clearly that holiness is the only and indispensable means of happiness. And the moment he apprehends holiness as a means of happiness, he naturally desires it. It is to be feared, that multitudes are deceiving themselves with the supposition, that a desire for holiness, as a means of happiness, is religion. Many doubtless, give themselves great credit for desires that never result in choosing right. They feel desires to do their duty, but do not choose to do it, because upon the whole they have still stronger desires not to do it. In such desires, there is no virtue. An action or desire to be virtuous in the sight of God, must be an act of the will. People often talk most absurdly on this subject, as though their desires had any thing good, while they remain mere desires. "I think I desire to do so and so." But do you do it. 'Ono, but I often feel a desire to do it." This is practical Atheism.

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Whatever desires a person may have, if they are not carried out into actual choice and action, they are not virtuous. And

INSTRUCTION OF YOUNG CONVERTS.

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no degree of desire is itself virtuous. If this idea could be made prominent, and fully riveted in the minds of men, it would probably annihilate the hopes of half the church, who are living on their good desires, while doing nothing for God.

(6.) They should be made to understand that nothing which is selfish, is religion. Whatever desires they may have, and whatever choices and actions they may put forth, if after all the reason of them is selfish, there is no religion in them. A man may just as well commit sin in praying, or reading the Bible, or going to meeting, as in any thing else, if his motive is selfish. Suppose a man prays simply with a view to promote his own happiness. Is that religion? What is it, but attempting to make God his almighty servant? It is nothing else but to attempt a great speculation, and put the universe, God and all, under contribution to make him happy. It is the sublime degree of wickedness. It is so far from being piety, that it is in fact superlative wickedness

(7.) Nothing is acceptable to God, as religion, unless it be performed heartily, to please God, No outward action has any thing good, or any thing that God approves, unless it is performed from right motives, and from the heart.

(b) Young converts should be taught fully and positively that all religion consists in obeying God from the heart. All religion consists in voluntary action. All that is holy, all that is lovely in the sight of God, all that is properly called religion, consists in voluntary action, in voluntarily obeying the will of God from the heart.

2. Young converts should be taught that the duty of selfdenial is one of the leading features of the gospel. They should understand that they are not pious at all, any farther than they are willing to take up the cross daily, and deny themselves, for Christ. There is but very little self-denial in the church, and the reason is, that the duty is so much lost sight of, in giving instruction to young converts. How seldom are they told that self-denial is the leading feature of Christianity. In pleading for benevolent objects, how often will you find, that ministers and agents do not even ask Christians to deny themselves for the sake of promoting the object. They only ask them to give what they can spare as well as not, or in other words, to offer unto the Lord that which costs them nothing. What an abomination! They only ask for the surplus, for what they do not want, for what they can give just as well as not. There is no religion in this kind of giving. A man may give to a benevolent object, a hundred thousand dollars, and there would be no religion in