XX. CONVERTING SINNERS A CHRISTIAN DUTY.
"Brethren, if any of
you do err from the truth, and one convert him; let him know that be which
converteth the sinner from the error of 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. 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 well-being. 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 rightness of benevolent was.
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. What kind of
death is meant by the text --
"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 death,
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
utter loss of the soul, and itsfinal ruin. The sinner is, of course,
spiritually dead, and if this condition were to continue through eternity, this
would become eternal death. Yet the Bible 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. 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 lofty 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, heart-anguish; suppose you could stand above some battle-field and
hear as in one ascending volume all its groans and curses, and take the gauge
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 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 -- ye; 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. Ave, 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 el 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 I 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 was 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 prevented, how is it possible that
benevolence can fail to do its utmost?
5. Living to save others is the condition of saving our selves.
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 bad success.
Many professors of religion, not ministers, seem 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."