THE CERTAIN DOOM OF THE IMPENITENT

A Sermon

PREACHED ON FRIDAY EVENING, MARCH 7, 1851,

BY THE REV. C.G. FINNEY

AT THE TABERNACLE, MOORFIELDS

"He that being often reproved hardeneth his neck, shall suddenly be destroyed and that without remedy." Poverbs xxix. 1.

There is nothing in the connection in which these words stand that require explanation; I shall, therefore, at once give you the outline of thought which I design to pursue. I. NOTICE THE TRUE IDEA OF REPROOF II. SOME OF THE WAYS IN WHICH GOD ADMINISTERS REPROOF III. THE DESIGN OF REPROOF IV. WHAT IT IS TO HARDEN THE NECK, UNDER REPROOF V. WHAT IS INTENDED BY BEING SUDDENLY DESTROYED VI. WHAT IS INTENDED BY BEING DESTROYED WITHOUT REMEDY I.I am to notice the true idea of reproof. First, it does not necessarily enter into the idea of reproof that the individual reproved regards it,or look upon the events or circumstances which are designed to reprove, as a divine rebuke from God. Whatever is calculated in its own nature or relations to arrest the attention of the mind, and call men to a neglect of duty, or the obligation they owe to God, and the danger of their present condition, involves undoubtedly the true idea of reproof, whatever this may be. II. With respect to The ways in which God administers reproof. I observe first, that both the Bible and nature teaches that God exercises a universal providence. If it be true that God created the universe, he had a design in creating it; and if a design in its creation, it follows that he has made provision for the accomplishment of the design, what he had in its original construction that he has made provision for securing the end which he originally had in view. This is the true idea of divine providence. There have been started two or three different theories of divine providence. One is, that in the original creation, both of matter and mind, God furnished them with such laws as in their development should secure the great end for which he created the universe. Another theory of divine providence is, that God constantly superintends, and either by his own direct agency and superintendence, or through other agencies, to overlook and control and bring about what he designs and wills. Both these, however, agree in this, that the providence of God is universal. Both admit that God has control in some sense, if not in the same sense. In fact, God could not exercise control over the great events of the world, if he did not over the smaller ones also seeing that the one is made up of the others. Great events are made up of innumerable smaller ones; and if the smaller things are not under the divine direction, in such a sense as to be controlled by him, of course the great events made up of these smaller ones could not be either. The first system that I named is that of a general providence, which regards the whole universe as a vast machine, which having a law impressed upon it at its creation to work out its results, does not need the divine superintendence.The second theory regards God as superintending and adjusting all the laws of the universe,whether of matter or mind, and are thus made to work out those great results at which God aims.This latter theory regards God as constantly interfering in the spiritual world, and often in the natural world, making such arrangements and adjustments to avert certain results which would certainly come to pass. Those who hold this latter theory believe also that with respect to moral agency it is free, and that God never interferes with man's will by his superintendence. Another theory supposes that the universe is partly governed by irresistible laws impressed upon it at the beginning, and partly by direct superintendence; yet all admit that the providence of God is in some sense universal that God is immediately concerned in all that occurs, or knows what is about to occur; and he does not prevent it, because he knows it is wiser to let the law take its course. Now, when God created Adam and Eve he knew what would afterwards occur; and although he did not prevent their fall, he took care that their conduct should not defeat the great end for which he created the universe. Thus, God suffers everything to be done that is done, in the sense that he knows it is about to occur; or he is actively employed by positive agency in bringing everything about. God, in fact, has some design in everything that occurs in the whole universe, whether he actually originates it by positive and direct means, or only suffers it to occur, and so overrules it as to bring good out of it. Now, observe, God ofttimes administers reproof in his providential government. For example, the favours which he bestows upon those who are wicked, what are they but reproofs. Suppose a man should injure you, and you should show him some great kindness, would he not understand it to be a reproof? Suppose you met a man in the street that had done you some great injury, and you should show him some great favour, would he not regard it as a reproof? Take the case of Mr. Whitfield. When he was preaching on one occasion, an individual rose up and accused him of a great crime a thing of which he had never been guilty but the individual desired to injure him, and ruin his character in the eyes