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warp up to duty, like a ship, against wind and tide. Look at those professors who always have to be dragged forward in duty, and you will generally find that they had not clear and consistent directions when they were converted, and most likely they will be very much "afraid of these sudden conversions."

Afraid of sudden conversions! Some of the best Christians of my acquaintance were convicted and converted in the space of a few minutes. In one quarter of the time that I have been speaking, many of them were awakened, and came right out on the Lord's side, and have been shining lights in the church ever since, and have generally manifested the same decision of character in religion, that they did when they first came out and took a stand on the Lord's side.

LECTURE XIX.

INSTRUCTIONS TO CONVERTS.

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

You, who read your Bibles, recollect the connection in which these words are found, and by whom they were spoken. They were addressed by the Lord Jesus Christ to Peter, after he had denied his Lord, and had professed repentance. Probably one of the designs which Christ had in view, in suffering Peter to sin so awfully as to deny his master, was to produce a deeper work of grace in him, and thus fit him for the peculiar duty to which he intended to call him, in laying the foundations of the Christian Church, and watching over the spiritual interests of the converts. It needed a peculiar work of grace in his soul, to fit him to lead others through those scenes of trial and temptation to which the early Christians, in particular, were exposed.

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It is evident, that, though Peter had special natural qualifications for such a work, yet he was quite a superficial saint. was probably converted before this, but he was weak, and there was left so much of his natural roughness and turbulence of temper, that he was still ready to bristle up on any occasion, and take offence at every thing that crossed him, so that he was still quite unfit for that particular work to which he was destined. Christ designed him for such a peculiar service, that it seems something was indispensable to fit him for it, and make him such a saint, that future opposition would not irritate him, nor difficulties dishearten him, nor success and honor spoil him, by lifting up his heart with pride. And, therefore, Christ takes the effectual method recorded before us, of dealing with him once for all, to secure a thorough work in his soul.

He asked him this question, to remind him, in an affecting manner, at once of his sin and of the love of Christ, "Simon, son of Jona, lovest thou me more than these?" Strongly implying a doubt whether he did love him. Peter answers, "Yea, Lord, thou knowest that I love thee." He said unto him, “Feed my lambs." He then repeated the question, as if he would read his inmost soul, "Simon, son of Jona, lovest thou me ?" Peter was still firm, and promptly answers again, "Yea, Lord, thou knowest that I love thee." Jesus still asked him the question

again, the third time, emphatically. He seemed to urge the point, as if he would search his inmost thoughts, to see whether Peter would ever deny him again. Peter was touched, he was grieved, it is said; he did not fly into a passion—he did not boast, as he did on a former occasion, “Though I should die with thee, yet would I not deny thee," but he was grieved, he was subdued, he spoke tenderly, he appealed to the Savior himself, as if he would implore him not to doubt his sincerity any longer, "Lord, thou knowest all things, thou knowest that I love thee." Christ then gave him his final charge, “Feed my

sheep."

By the terms sheep and lambs here, the Savior undoubtedly designated Christians,-members of his church; the lambs probably represent young converts, those that have but little experience and but little knowledge of religion, and therefore, need to have special attention and pains taken with them, to_guard from harm, and to train them for future usefulness. And when our Savior told Peter to feed his sheep, he doubtless referred to the important part which Peter was to perform in watching over the newly formed churches in different parts of the world, and in training the young converts, and leading them along to usefulness and happiness.

My last Lecture was on the subject of giving right instruction to anxious sinners. And this naturally brings me along, in this Course of Lectures, to consider the manner in which young converts should be treated and the instructions that should be given to them.

INSTRUCTIONS TO YOUNG CONVERTS.

In speaking on this subject, it is my design,

I. To state several things that ought to be considered, in regard to the hopes of young converts.

II. Several things respecting their making a profession of religion, and joining the church.

III. The importance of having correct instruction given to young converts.

IV. What should not be taught to young converts.

V. What particular things are specially necessary to be taught to young converts,

VI. How young converts should be treated by church members.

I. I am to state several matters in regard to the hopes of young

converts.

1. Nothing should be said to them to create a hope. Nothing should ordinarily be intimated to persons under conviction, calculated to make them think they have experienced religion, till they find it out themselves. I do not like this term, "experienced religion," and I use it only because it is a phrase in common use. It is an absurdity in itself. What is religion? Obedience to God. Suppose you should hear a good citizen say he had experienced obedience to the government of the country. You see it is nonsense. Or а child should talk about experiencing obedience to his father. If he knew what he was saying, he would say he had obeyed his father, just as the apostle Paul says to the Roman believers, "Ye have obeyed from the heart that form of doctrine which was delivered you."

suppose

What I mean to say is, that ordinarily, it is best to let their hope or belief that they are converted spring up spontaneously in their own minds. Sometimes it will happen that persons may be really converted, but owing to some notions which they have been taught about religion, they do not realize it. Their views of what religion is, and its effect upon the mind, are so entirely wide of the truth, that they do not think that they have it. I will give you an illustration on this point.

Some years since, I labored in a place where a revival was in progress, and there was in the place a young lady from Boston. She had been brought up a Unitarian, she had considerable education, and was intelligent on many subjects, but on the subject of religion she was very ignorant. At length she was convicted of sin. She became awfully convinced of her horribleenmity against God. She had been so educated as to have a sense of propriety, but her enmity against God became so great, and broke out so frightfully, that it was horrible to hear her talk. She used to come to the anxious meetings, where we conversed with each one separately. And her feelings of opposition to God were such that she used to create disturbance. By the time I came within two or three seats from her, where she could hear what I said in a low voice to the others, she would begin to make remarks in reply, so that they could be heard. And she would say-the most bitter things against God, and against his providence, and his method of dealing with mankind, as if God was an infinite tyrant. She would speak of him as the most unjust and cruel being in the universe. I would try to hush her, and make her keep still, because she distracted the attention of others. Sometimes she would stop and command her temper awhile, and sometimes she would rise and go out. I have seldom seen a case, where the enmity of the heart rose so high against God.

One night at the anxious meeting, after she had been very restless, as I came towards her, she began as usual to reply, but I hushed her, and told her I could not converse with her there, but invited her to my room the next morning, and then I would talk with her. She promised to come, but, says she, “God is unjust, he is infinitely unjust. Is he not almighty? Why then has he never shown me my enmity before? Why has he let me run on so long? Why does he let my friends at Boston remain in this ignorance? They are the enemies of God, as much as I am, and are going to hell. Why does he not show them the truth in regard to their condition?" And in this temper she left the room.

The next morning she came to my room, as she had promised. I saw as soon as she came in that her countenance was changed, but I said nothing about it. "O," said she, "I have changed my mind, as to what I said last night about God, I don't think he has done me any wrong, and I think I shall get religion sometime, for now I love to think about God. I have been all wrong; the reason why I had never known my enmity before, was, that I would not. I used to read the Bible, but I always passed over the passages that would make me feel as if I was a lost sinner, and those passages that spoke of Jesus Christ as God, I passed over without consideration, and now I see that it was my fault, not God's fault, that I did not know any more about myself; I have changed my mind now. She had no idea that this was religion, but she was encouraged now to expect religion at some future time, because she loved God so much. I said nothing to make her imagine that I thought her a Christian, but left her to find it out. And, for a time, her mind was so entirely occupied with thinking about God, that she never seemed to ask whether this is religion or not.

It is a great evil, ordinarily, to encourage persons to hope they are Christians. Very likely you may judge prematurely. Or if not, it is better they should find it out for themselves, suppose they do not see it at once. They may break down lower than ever, and then they will come out so clear and decided, that they will know where they are.

2. When you see persons expressing a hope, and yet they express doubts too, it is generally because the work is not thorough. If they are convicted, they need breaking up. They are still lingering around the world, or they have not broken off effectually from their sins, and they need to be pushed back, rather than urged forward. If you see reason to doubt, or if you find that they have doubts, most probably there is some

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