CSN - LightWing Messages - 6/23/2024

Jun 23, 2024

True Repentance | St. Michael Catholic Church

John the Baptist Prepares the Way

The beginning of the good news about Jesus the Messiah, the Son of God, as it is written in Isaiah the prophet:

“I will send my messenger ahead of you,
who will prepare your way”—
“a voice of one calling in the wilderness,
‘Prepare the way for the Lord,
make straight paths for him.’”

And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River. John wore clothing made of camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. And this was his message: “After me comes the one more powerful than I, the straps of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the Holy Spirit.” Mark 1:1-8 (NIV)

Jesus Begins to Preach

When Jesus heard that John had been put in prison, he withdrew to Galilee. Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali— to fulfill what was said through the prophet Isaiah:

“Land of Zebulun and land of Naphtali,
the Way of the Sea, beyond the Jordan,
Galilee of the Gentiles—

the people living in darkness
have seen a great light;
on those living in the land of the shadow of death
a light has dawned.”

From that time on Jesus began to preach, “Repent, for the kingdom of heaven has come near.” Matthew 4:12-17 (NIV)

HOMILY FOR MONDAY AFTER THE EPIPHANY (JANUARY 4, 2021) - Witnessline

FOUNDER’S MESSAGE:

As this edition was assembled, I had the occasion to speak to an individual whom I consider a diligent, honest, intelligent, and sensible person. In the course of the conversation, the topic of reading my specific directions about the substantial or practical steps that need to be taken to accomplish specific objectives in the efforts we make in volunteering for what we both consider a noble and worthy cause. This individual honestly confessed they did not read all of what had been shared with the rest of the team. It then became more clear to me why the volunteers do not do well when it came time for them to perform well in a public forum with several eyes upon them. They did not do what was asked of them in the instructions because it was obvious that they read the instructions and did not prepare properly or thoroughly.

In this basic understanding that any coach or teacher can comprehend, I realized that in the real life circumstances we face everyday, everyone has to perform in one way or another – some do not do well, others seem to excel at life in one way or another. “All the world's a stage” – right? This led to deeper understanding: Are the ones who excel reading a different set of instructions? And, if so, where is the instruction manual they are reading from? How can one get a copy?

Additionally, a deeper perspective surfaced while mentally diving deeper into this ocean of existential considerations: By what standard of measurement do those who appear to excel, show up as excellent? Despite negligent or resistant reading habits, for which an instruction manual would be of little practical use, by what standard, or whose standard are people doing life well?

It would seem to me that for people of faith, there is a different standard that the one the world sets, and for people of little or no faith, they operate to the standard of that world in which they are immersed. For Christians, the standard of measurement are the words of Jesus and his own example exhibited in a perfect relationship with his Father in Heaven. As he began his ministry to the people of his day, his first instructions were to “Repent, for the Kingdom of Heaven has come near.”

Of course there are many other words of truth that he shared with those who had “ears to hear” and “eyes to see.” In my deliberations, I related the confession of not reading to people today who self-identify as Christians, but do not read his words, for one reason or another, or for those who read, do not put his instructions into practice upon the greatest stage they will ever appear: their very lives. How many, who call themselves Christians, are not able to practice the first of Jesus’ instructions?

For our LightWing Messages edition today, we offer a single (any extremely long message) from Rev. Charles Finney – a message he delivered in 1836. We considered offering it in installments over a couple editions, but readers can pick it up when they have the time. It is a lot to consume all at once – and a lot to digest. It is even more important to take ownership of it. IMHO, it is very appropriate for anyone who is looking for a set of instructions that will help them “Be perfect, therefore, as your heavenly Father is perfect.” What if that is not on the average Christians ‘to do” list, or even their ‘bucket list’? It would seem to me, for those who identify as Christians, instructions from our Lord would count as a strong standard of measurement – not based upon what those who self-identify as ministers of faith, or Catholic priests, or Christian pastors share that may hinder or ignore such serious instructions.

Could it be that America is in such a miserable state of affairs today because the very ones charged with keeping the faith, had allowed their respective flocks to go astray from the words of the Shepherd? Could it be that America’s descent into Hell today is because the very ones charged with helping others to keep the faith, had not followed the instructions that were given by the Lord? It would seem that all who self-identify as Christians should begin by putting into practice the very first instruction from Jesus from the time he began his ministry.

“Repent, for the Kingdom of Heaven has come near.”

We hope our readers enjoy this LightWing edition as well as the aggregated messages we offer today. Please read, enjoy, absorb and share, and practice letting God’s light within you. May the blessings of our beloved Heavenly Father flow into and through all of our readers and all your loved ones!

We also hope our readers would consider becoming Citizen Sentinels and messengers and pass this newsletter on to those who could welcome it. Or simply, invite them to go to our Substack platform and get a free subscription – Citizen Voice on Substack

And finally, we hope our readers would be able to join us on Monday evenings to participate in our calls (or just listen). This coming Monday evening, we offer one more provocative interview with one of our contributing writers, Jack Meyer. We had an interview with him in March, (CSN - LightWing Messages - 3/10/2024) about his first book, and he has just had his second book published: A Higher Betrayal. For readers who missed it, Meyer’s first book was about elections, or deliberate interference with elections. That book is entitled: Wayward Patriot: Preserving the Vote. Indeed. Jump on our call Monday to catch the interview with Mr. Meyer about his latest book.

Also, just a reminder that our calls are no longer on the Zoom platform (no more CCP monitoring), as we have totally switched to a new platform called “Meetn.” Plus, there is no longer any need to send an email request to get added to our list to receive the link to the MeetN call. It is now real easy for readers to access the online meeting because the link information will not change from week to week as with Zoom.

We invite our readers to join us in our interview with author Jack Meyer. Call in and check in with other like-minded readers for mutual support in such turbulent times. Our readers can participate in the question and answer session, or just listen. There is no need to request a link at this time. To join these meetings click this url: https://meetn.com/vroom (The room name is vroom)

CSN LightWing Mission – MeetN call Monday 6/25/24 @ 5:00pm PDT

This week => Mondays at 5pm PDT (6pm MDT; 7pm CDT; 8pm EDT).

These words are being sent to you as part of an effort that commenced based upon genuine inspiration from Heavenly Father. The LightWing Messages are the latest evolution and are intended to shine light onto our paths, as it was written: “Where there is no vision, the people perish: but he that keepeth the law, happy is he.” Proverbs 29:18 - KJV

May God bless all of our readers and all their loved ones. May God bless all the Dads today!

May we humble yourselves in reverent repentance, seek His face in genuine sincerity, to help us in the rectitude of turning from our wicked ways, to turn away from wickedness - even if that may mean moving beyond our misunderstanding or lack of understanding of the purpose and value of our repentance. May we seek to emulate the Lord in his own relationship with our Heavenly Father, and to seek first His Kingdom and righteousness.

TRUE AND FALSE REPENTANCE

By Rev. CHARLES G. FINNEY

Editor’s Note: The following only represents most of this full message from Charles G. Finney, the legendary evangelist and one of the leaders of the Second Great Awakening that took place in America from 1790 – 1840. There are additional notes and footnotes to this lecture and they are available as a compilation of his remarks in the form of an explication of his message. A full transcript can be found by using this link: True and False Repentance by Charles G. Finney – Lectures To Professing Christians Lecture IX. 1836

TEXT.--For godly sorrow worketh repentance into[unto] salvation, not to be repented of; but the sorrow of the world worketh death. --2 CORINTHIANS vii. 10.

In the verse which I have taken for my text, he speaks of two kinds of sorrow for sin, one working repentance unto salvation, the other working death. He alludes to what is generally understood by two kinds of repentance. And this is the subject of discourse to-night.

It is high time professors of religion were taught to discriminate much more than they do in regard to the nature and character of various exercises on the subject of religion. Were it so, the church would not be so overrun with false and unprofitable professors. I have of late been frequently led to examine, over and over again, the reason why there is so much spurious religion, and I have sought to know what is the foundation of the difficulty. That multitudes suppose themselves to be religious, who are not so, unless the Bible is false--is notorious. Why is it that so many are deceived? Why do so many, who are yet impenitent sinners, get the idea that they have repented? The cause is doubtless a want of discriminating instruction respecting the foundation of religion, and especially a want of discrimination respecting true and false repentance.

I. I am to show what is true repentance.

It involves a change of opinion respecting the nature of sin, and this change of opinion followed by a corresponding change of feeling towards sin. Feeling is the result of thought. And when this change of opinion is such as to produce a corresponding change of feeling, if the opinion is right and the feeling corresponds, this is true repentance. It must be right opinion. The opinion now adopted might be such an opinion as God holds respecting sin. Godly sorrow, such as God requires, must spring from such views of sin as God holds.

First. There must be a change of opinion in regard to sin.

1. A change of opinion in regard to the nature of sin.

To one who truly repents, sin looks like a very different thing from what it does to him who has not repented. Instead of looking like a thing that is desirable or fascinating, it looks the very opposite, most odious and detestable, and he is astonished at himself, that he ever could have desired such a thing. Impenitent sinners may look at sin and see that it will ruin them, because God will punish them for it. But after all, it appears in itself desirable. They love it. They roll it under their tongue. If it could end in happiness, they never would think of abandoning it. But to the other it is different; he looks at his own conduct as perfectly hateful. He looks back upon it and exclaims, "How hateful, how detestable, how worthy of hell, such and such a thing was in me."

2. A change of opinion of the character of sin as respects its relation to God.

Sinners do not see why God threatens sin with such terrible punishment. They love it so well themselves, that they cannot see why God should look at it in such a light as to think it worthy of everlasting punishment. When they are strongly convicted, they see it differently, and so far as opinion is concerned, they see it in the same light as a Christian does, and then they only want a corresponding change of feeling to become Christians. Many a sinner sees its relation to God to be such that it deserves eternal death, but his heart does not go with his opinions. This is the case with the devils and wicked spirits in hell. Mark, then; a change of opinion is indispensable to true repentance, and always precedes it. The heart never goes out to God in true repentance without a previous change of opinion. There may be a change of opinion without repentance, but no genuine repentance without a change of opinion.

3. A change of opinion in regard to the tendencies of sin.

Before, the sinner thinks it utterly incredible that sin should have such tendencies as to deserve everlasting death. He may be fully changed, however, as to his opinions on this point without repentance, but it is impossible a man should truly repent without a change of opinion. He sees sin in its tendency, as ruinous to himself and everybody else, soul and body, for time and eternity, and at variance with all that is lovely and happy in the universe. He sees that sin is calculated in its tendencies to injure himself, and everybody else, and that there is no remedy but universal abstinence. The devil knows it to be so. And possibly there are some sinners now in this congregation who know it.

4. A change of opinion in regard to the desert of sin.

The word rendered repentance implies all this. It implies a change in the state of the mind including all this. The careless sinner has almost no right ideas, even so far as this life is concerned, respecting the desert of sin. Suppose he admits in theory that sin deserves eternal death, he does not believe it. If he believed it, it would be impossible for him to remain a careless sinner. He is deceived, if he supposes that he honestly holds such an opinion as that sin deserves the wrath of God for ever. But the truly awakened and convicted sinner has no more doubt of this than he has of the existence of God. He sees clearly that sin must deserve everlasting punishment from God. He knows that this is a simple matter of fact.

Secondly. In true repentance there must be a corresponding change of feeling.

The change of feeling respects sin in all these particulars, its nature, its relations, its tendencies, and its deserts. The individual who truly repents, not only sees sin to be detestable and vile and worthy of abhorrence, but he really abhors it, and hates it in his heart. A person may see sin to be hurtful and abominable, while yet his heart loves it, and desires it, and clings to it. But when he truly repents, he most heartily abhors and renounces it.

In relation to God, he feels towards sin as it really is. And here is the source of those gushings of sorrow in which Christians sometimes break out, when contemplating sin. The Christian views it as to its nature, and simply feels abhorrence. But when he views it in relation to God, then he feels like weeping, the fountains of his sorrow gush forth, and he wants to get right down on his face and pour out a flood of tears over his sins.

Then as to the tendencies of sin, the individual who truly repents feels it as it is. When he views sin in its tendencies, it awakens a vehement desire to stop it, and to save people from their sins, and roll back the tide of death. It sets his heart on fire, and he goes to praying, and laboring, and pulling sinners out of the fire with all his might, to save them from the awful tendencies of sin. When the Christian sets his mind on this, he will bestir himself to make people give up their sins. Just as if he saw all the people taking poison which he knew would destroy them, and he lifts up his voice to warn them to BEWARE.

He feels right, as to the desert of sin. He has not only an intellectual conviction that sin deserves everlasting punishment, but he feels that it would be so right and so reasonable, and so just for God to condemn him to eternal death, that so far from finding fault with the sentence of the law that condemns him, he thinks it the wonder of heaven, a wonder of wonders, if God can forgive him. Instead of thinking it hard, or severe, or unkind in God, that incorrigible sinners are sent to hell, he is full of adoring wonder that he is not sent to hell himself, and that this whole guilty world has not long since been hurled down to endless burnings. It is the last thing in the world he would think to complain of, that all sinners are not saved, but O, it is a wonder of mercy that all the world is not damned. And when he thinks of such a sinner's being saved, he feels a sense of gratitude that he never knew any thing of till he was a Christian.

II. I am to show what are the works or effects of genuine repentance.

I wish to show you what are the works of true repentance, and to make it so plain to your minds, that you can know infallibly whether you have repented or not.

1. If your repentance is genuine, there is in your mind a conscious change of views and feeling in regard to sin.

Of this you will be just as conscious as you ever were of a change of views and feelings on any other subject. Now, can you say this? Do you know, that on this point there has been a change in you, and that old things are done away and all things have become new?

2. Where repentance is genuine, the disposition to repeat sin is gone.

If you have truly repented, you do not now love sin; you do not now abstain from it through fear, and to avoid punishment, but because you hate it. How is this with you? Do you know that your disposition to commit sin is gone? Look at the sins you used to practice when you were impenitent. How do they appear to you? Do they look pleasant, and would you really love to practice them again if you dared?--If you do, if you have the disposition to sin left, you are only convicted. Your opinions of sin may be changed, but if the love of that sin remains, as your soul lives, you are still an impenitent sinner.

3. Genuine repentance worketh a reformation of conduct.

I take this to be the idea chiefly intended in the text, where it says "Godly sorrow worketh repentance." Godly sorrow produces a reformation of conduct. Otherwise it is a repetition of the same idea or saying, that repentance produces repentance. Whereas, I suppose the apostle was speaking of such a change of mind as produces a change of conduct, ending in salvation. Now, let me ask you, are you really reformed? Have you forsaken your sins? Or, are you practising them still? If so, you are still a sinner. However you may have changed your mind, if it has not wrought a change of conduct, an actual reformation, it is not godly repentance, or such as God approves.

4. Repentance, when true and genuine, leads to confession and restitution.

The thief has not repented, while he keeps the money he stole. He may have conviction, but no repentance. If he had repentance, he would go and give back the money. If you have cheated any one, and do not restore what you have taken unjustly; or if you have injured any one, and do not set about it to undo the wrong you have done, as far as in you lies, you have not truly repented.

5. True repentance is a permanent change of character and conduct.

The text says it is repentance unto salvation, not to be repented of. What else does the apostle mean by that expression but this, that true repentance is a change so deep and fundamental that the man never changes back again? People often quote it as if it read repentance that does not need to be repented of. But that is not what he says. It is not to be repented of, or in other words, repentance that will not be repented of, so thorough that there is no going back. The love of sin is truly abandoned. The individual, who has truly repented, has so changed his views and feelings, that he will not change back again, or go back to the love of sin. Bear this in mind now, all of you, that the truly penitent sinner exercises feelings of which he never will repent. The text says it is "unto salvation." It goes right on, to the very rest of heaven. The very reason why it ends in salvation is because it is such as will not be repented of…

III. I am to speak of false repentance.

False or spurious repentance is said to be worldly, the sorrow of the world, that is, it is sorrow for sin, arising from worldly considerations and motives connected with the present life, or at most, has respect to his own happiness in a future world, and has no regard to the true nature of sin.

1. It is not founded on such a change of opinion as I have specified to belong to true repentance.

The change is not on fundamental points. A person may see the evil consequences of sin in a worldly point of view, and it may fill him with consternation. He may see that it will greatly affect his character, or endanger his life; that if some of his concealed conduct should be found out, he would be disgraced, and this may fill him with fear and distress. It is very common for persons to have this kind of worldly sorrow, when some worldly consideration is at the bottom of it all.

2. False repentance is founded in selfishness.

It may be simply a strong feeling of regret, in the mind of the individual, that he has done as he has, because he sees the evil consequences of it to himself, because it makes him miserable, or exposes him to the wrath of God, or injures his family or his friends, or because it produces some injury to himself in time or in eternity. All this is pure selfishness. He may feel remorse of conscience--biting, consuming REMORSE--and no true repentance. It may extend to fear--deep and dreadful fear--of the wrath of God and the pains of hell, and yet be purely selfish, and all the while there may be no such thing as a hearty abhorrence of sin, and no feelings of the heart going out after the convictions of the understanding, in regard to the infinite evil of sin.

IV. I am to show how this false or spurious repentance may be known.

1. It leaves the feelings unchanged.

It leaves unbroken and unsubdued the disposition to sin in the heart. The feelings as to the nature of sin are not so changed, but that the individual still feels a desire for sin. He abstains from it, not from abhorrence of it, but from dread of the consequences of it.

2. It works death.

It leads to hypocritical concealment. The individual who has exercised true repentance is willing to have it known that he has repented, and willing to have it known that he was a sinner. He who has only false repentance, resorts to excuses and lying to cover his sins, and is ashamed of his repentance. When he is called to the anxious seat, he will cover up his sins by a thousand apologies and excuses, trying to smooth them over, and extenuate their enormity. If he speaks of his past conduct, he always does it in the softest and most favorable terms. You see a constant disposition to cover up his sin. This repentance leads to death. It makes him commit one sin to cover up another. Instead of that ingenuous, open-hearted breaking forth of sensibility and frankness, you see a palavering, smooth-tongued, half-hearted mincing out of something that is intended to answer the purpose of a confession, and yet to confess nothing.

How is it with you? Are you ashamed to have any person talk with you about your sins? Then your sorrow is only a worldly sorrow, and worketh death. How often you see sinners getting out of the way to avoid conversation about their sins, and yet calling themselves anxious inquirers, and expecting to become Christians in that way. The same kind of sorrow is found in hell. No doubt all those wretched inhabitants of the pit wish to get away from the eye of God. No such sorrow is found among the saints in heaven. Their sorrow is open, ingenuous, full and hearty. Such sorrow is not inconsistent with true happiness. The saints are full of happiness, and yet full of deep and undisguised, and gushing sorrow for sin. But this worldly sorrow is ashamed of itself, is mean and miserable, and worketh death.

3. False repentance produces only a partial reformation of conduct.

The reformation that is produced by worldly sorrow extends only to those things of which the individual has been strongly convicted. The heart is not changed. You will see him avoid only those cardinal sins, about which he has been much exercised.

Observe that young convert. If he is deceived, you will find that there is only a partial change

in his conduct. He is reformed in certain things, but there are many things which are wrong that he continues to practice. If you become intimately acquainted with him, instead of finding him tremblingly alive to sin every where, and quick to detect it in every thing that is contrary to the spirit of the gospel, you will find him, perhaps, strict and quick-sighted in regard to certain things, but loose in his conduct and lax in his views on other points, and very far from manifesting a Christian spirit in regard to all sin.

4. Ordinarily, the reformation produced by false sorrow is temporary even in those things which are reformed.

The individual is continually relapsing into his old sins. The reason is, the disposition to sin is not gone, it is only checked and restrained by fear, and as soon as he has a hope and is in the church, and gets bolstered up so that his fears are allayed, you see him gradually wearing back, and presently returning to his old sins. This was the difficulty with the house of Israel, that made them so constantly return to their idolatry and other sins. They had only worldly sorrow. You see it now every where in the church. Individuals are reformed for a time, and taken into the church, and then relapse into their old sins. They love to call it getting cold in religion, and backsliding, and the like, but the truth is, they always loved sin, and when the occasion offered, they returned to it, as the sow that was washed to her wallowing in the mire, because she was always a sow.

I want you should understand this point thoroughly.--Here is the foundation of all those fits and starts in religion, that you see so much of. People are awakened, and convicted, and by and by they get to hope and settle down in false security, and then away they go. Perhaps, they may keep so far on their guard as not to be turned out of the church, but the foundations of sins are not broken up, and they return to their old ways. The woman that loved dress loves it still, and gradually returns to her ribands and gewgaws. The man who loved money loves it yet, and soon slides back into his old ways, and dives into business, and pursues the world as eagerly and devotedly as he did before he joined the church.

Go through all the departments of society, and if you find thorough conversions, you will find that their most besetting sins before conversion are farthest from them now. The real convert is least likely to fall into his old besetting sin, because he abhors it most. But if he is deceived and worldly minded, he is always tending back into the same sins. The woman that loves dress comes out again in all her glory, and dashes as she used to. The fountain of sin was not broken up. They have not purged out iniquity from their heart, but they regarded iniquity in their heart all the time.

5. It is a forced reformation.

The reformation produced by a false repentance is not only a partial reformation, and a temporary reformation, but it is also forced and constrained. The reformation of one who has true repentance is from the heart; he has no longer a disposition to sin. In him the Bible promise is fulfilled. He actually finds that "Wisdom's ways are ways of pleasantness, and all her paths are peace." He experiences that the Savior's yoke is easy and his burden is light. He has felt that God's commandments are not grievous but joyous. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honey-comb. But this spurious kind of repentance is very different: it is a legal repentance, the result of fear and not of love; a selfish repentance, any thing but a free, voluntary, hearty change from sin to obedience. You will find, if there are any individuals here that have this kind of repentance, you are conscious that you do not abstain from sin by choice, because you hate it, but from other considerations. It is more through the forbiddings of conscience, or the fear you shall lose your soul, or lose your hope, or lose your character, than from abhorrence of sin or love to duty.

Such persons always need to be crowded up to do duty, with an express passage of scripture, or else they will apologise for sin, and evade duty, and think there is no great harm in doing as they do. The reason is, they love their sins, and if there is not some express command of God which they dare not fly in the face of, they will practise them. Not so with true repentance. If a thing seems contrary to the great law of love, the person who has true repentance will abhor it, and avoid it of course, whether he has an express command of God for it or not. Show me such a man and I tell you he don't[sic.] need an express command to make him give up the drinking or making or vending of strong drink. He sees it is contrary to the great law of benevolence, and he truly abhors it, and would no more do it than he would blaspheme God, or steal, or commit any other abomination.

So the man that has true repentance does not need a "Thus saith the Lord," to keep him from oppressing his fellow men, because he would not do any thing wrong. How certainly men would abhor any thing of the kind, if they had truly repented of sin.

6. This spurious repentance leads to self-righteousness.

The individual who has this repentance may know that Jesus Christ is the only Savior of sinners, and may profess to believe on him and to rely on him alone for salvation, but after all, he is actually placing ten times more reliance on his reformation than on Jesus Christ for his salvation. And if he would watch his own heart, he might know it is so. He may say he expects salvation by Christ, but in fact he is dwelling more on his reformation, and his hope is founded more on that, than on the atonement of Christ, and he is really patching up a righteousness of his own.

7. It leads to false security.

The individual supposes the worldly sorrow he has had to be true repentance, and he trusts to it. It is a curious fact, that so far as I have been able to get at the state of mind of this class of persons, they seem to take it for granted that Christ will save them because they have had sorrow on account of their sins, although they are not conscious that they have ever felt any resting in Christ. They felt sorrow, and then they got relief and felt better, and now they expect to be saved by Christ, when their very consciousness will teach them that they have never felt a hearty reliance on Christ.

8. It hardens the heart.

The individual who has this kind of sorrow becomes harder in heart, in proportion to the number of times that he exercises such sorrow. If he has strong emotions of conviction, and his heart does not break up and flow out, the fountains of feeling are more and more dried up, and his heart more and more difficult to be reached. Take a real Christian, one who has truly repented, and every time you bring the truth to bear upon him so as to break him down before God, he becomes more and more mellow, and more easily affected, and excited, and melted, and broken down under God's blessed word, so long as he lives--and to all eternity. His heart gets into the habit of going along with the convictions of his understanding, and he becomes as teachable and tractable as a little child.

Here is the grand distinction. Let churches, or individual members, who have only this worldly repentance, pass through a revival, and get waked up and bustle about, and then grow cold again. Let this be repeated and you find them more and more difficult to be roused, till by and by they become as hard as the nether mill-stone, and nothing can ever rally them to a revival again. Directly over against this are those churches and individuals who have true repentance. Let them go through successive revivals, and you find them growing more and more mellow and tender until they get to such a state, that if they hear the trumpet blow for a revival, they kindle and glow instantly and are ready for the work.

This distinction is as broad as between light and darkness. It is every where observable among the churches and church members. You see the principle illustrated in sinners, who after passing through repeated revivals, by and by will scoff and rail at all religion, and although the heavens hang with clouds of mercy over their heads, they heed it not but reject it. It is so in churches and members, if they have not true repentance, every fresh excitement hardens the heart and renders them more difficult to be reached by the truth.

9. It sears the conscience.

Such persons are liable at first to be thrown into distress, whenever the truth is flashed upon their mind. They may not have so much conviction as the real Christian. But the real Christian is filled with peace at the very time that his tears are flowing from conviction of sin. And each repeated season of conviction makes him more and more watchful, and tender, and careful, till his conscience becomes, like the apple of his eye, so tender that the very appearance of evil will offend it. But the other kind of sorrow, which does not lead to hearty renunciation of sin, leaves the heart harder than before, and by and by sears the conscience as with a hot iron. This sorrow worketh death.

10. It rejects Jesus Christ as the ground of hope.

Depending on reformation and sorrow, or any thing else, it leads to no such reliance on Jesus Christ, that the love of Christ will constrain him to labor all his days for Christ.

11. It is transient and temporary.

This kind of repentance is sure to be repented of. By and by you will find such persons becoming ashamed of the deep feelings that they had. They do not want to speak of them, and if they talk of them it is always lightly and coldly. They perhaps bustled about in time of revival, and appeared as much engaged as any body, and very likely were among the extremes in every thing that was done. But now the revival is over, and you find them opposed to new measures, and changing back, and ashamed of their zeal. They in fact repent of their repentance.

Such persons, after they have joined the church, will be ashamed of having come to the anxious seat. When the height of the revival has gone by, they will begin to talk against being too enthusiastic, and the necessity of getting into a more sober and consistent way in religion. Here is the secret--they had a repentance of which they afterwards repented.

You sometimes find persons who profess to be converted in a revival, turning against the very measures, and means, and doctrines, by which they profess to have been converted. Not so with the true Christian. He is never ashamed of his repentance. The last thing he would ever think of being ashamed of, is the excitement of feeling he felt in a revival.

To refresh reader’s memories, Charles Finney agreed to become a professor at Oberlin Collegiate Institute (known as Oberlin College after 1850) in 1835, with the agreement that he could continue to preach in New York, where he was from. In 1851, the professor became the second president of the college. Oberlin College became the first college in the United States to admit women and blacks as students in addition to white men. In fact, Oberlin is the oldest co-educational college in the United States.

Finney was a firm believer that Christians needed to work to build the Kingdom of God on earth. He believed the truly faithful would be able to usher in the Millennium by eliminating the “great and sore evils” of the world, which he identified in fiery fashion. If one reads the sermons Finney preached in his time, perceptive individuals can see his words also apply in such a time as this. The words he shared then could be shared across America today, which again is in a time of tense divisiveness, and void of true moral leadership for the most part. (Description from Tim Taylor - Kingdom League international)