Asahel Nettleton
(24 posts)A few years ago, while reading Iain Murray’s Revival & Revivalism, I became interested in some of the major players in that time in American history, most notably, Asahel Nettleton. Looking to the footnotes for Murray’s sources, I found The Life and Labours of Asahel Nettleton. I promptly went looking for a used hardcover (it is now available in paperback only). I began reading it, but for some reason didn’t finish. I intend to repent of that failure now. While I get started, I leave you with the following, originally posted in June 2007.
The book contains an account of Nettleton’s conversion, as it was published in the Connecticut Evangelical Magazine. Nettleton was apparently raised in a religious home, but it appears doubtful that his parents were genuine believers. That atmosphere gave rise to a moralistic, self-righteous view of salvation. He wrote, “From my earliest age I endeavored to lead a moral life, being often taught that God would punish sinners; but I did not believe that I should suffer for the few offences of which I had been guilty.” when he was eighteen years old, he heard sermons on two separate occasions which caused him to “think of the need of a change of heart” and that he might have “quenched the Spirit, which occasioned me the most alarming fears, that should for ever be left to eat the fruit of my own ways.” Nettleton continues,
Supposing I was alone in the thoughts of eternity, I separated myself from all company, and determined to seek an interest in Christ. I concluded something must be done to appease God’s anger. I read, and prayed, and strove in this selfish way, the more anxious I was; and hope was given. Soon I began to murmur and repine, and accused God of the greatest injustice in requiring me to return to him; and while I was striving with all my might, as I supposed, he appeared not to regard me. I considered God obligated to love me, because I had done so much for Him; and finding no relief, I wished that He might not be, and began really to doubt the truths of His Holy Word, and to disbelieve His existence; for if there was a God, I perfectly hated Him. I searched the Scriptures daily, hoping to find inconsistencies in them, to condemn the Bible, because it was against me; and while I was diligently pursuing my purpose, everything I read, and every sermon I heard, condemned me. Christian conversation gave me the most painful sensations.
Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 20–21.
Nettleton was apparently not receiving a very seeker-sensitive message. In an age in which the most popular “preachers” in the largest “churches” assiduously avoid any speech that might cause sinners to feel “condemned” or experience “painful sensations,” there is much we can learn from Nettleton’s testimony; for it was that condemnation and pain that drove him to the conviction that there was something in himself from which he needed to be saved, and nothing in himself that could accomplish that salvation.
I tried to repent, but I could not feel the least sorrow for my innumerable sins. By endeavoring to repent, I saw my heart still remained impenitent. Although I knew I hated everything serious, yet I determined to habituate myself to the duties which God required, and see if I could not, by that means, be made to love Him; and I continued in this state some months. The fear of having committed the unpardonable sin, now began to rise in my mind, and I could find no rest day nor night. When my weary limbs demanded sleep, the fear of awaking in a miserable eternity prevented the closing of my eyes; and nothing gave me ease. No voice of mirth, of sound whatever, was heard, but what reminded me of the awful day when God shall bring every word into judgment. All self-righteousness failed me; and, having no confidence in God, I was left in deep despondency.
After awhile, a surprising tremor seized all my limbs, and death appeared to have taken hold upon me. Eternity—the word Eternity—sounded louder than any voice I ever heard; and every moment of time seemed more valuable than all the wealth of the world. Not long after this, an unusual calmness pervaded my soul, which I thought little of at first, except that I was freed from my awful convictions; and this sometimes grieved me, fearing I had lost all conviction. Soon after, hearing the feelings of a Christian described, I took courage, and thought I knew, by experience, what they were. The character of God, and the doctrines of the Bible, which I could not meditate upon before without hatred, especially those of election and free grace, now appear delightful, and the only means by which, through grace, dead sinners can be made the living sons of God. My heart feels its sinfulness. To confess my sins to God, gives me that peace which before I knew nothing of. To sorrow for it, affords that joy which my tongue cannot express. Were I sensible that, at death, my hope would perish, yet it seemeth to me now, that I could not willing quit the service of God, nor the company of Christians. But my unfaithfulness often makes me fear my sincerity; and should I at last be raised to glory, all the praise will be to God for the exhibition of His sovereign grace.
Ibid., 21–22.
Nettleton’s testimony resembles my own in many ways. I am so thankful that I was raised, just barely, before “self-esteem” became the new gospel. I am grateful that no one tried to convince me of my own self-worth. As I have stated previously in my testimony, I was raised with some rather mixed-up theology. However, the doctrine of sin, and my own sinfulness and need for a Savior, was taught quite clearly and correctly. While my inherited theology did not quite lead me to a settled assurance of salvation, it did give me the necessary starting point—conviction of sin—so that I can echo these words of Asahel Nettleton: “To confess my sins to God, gives me that peace which before I knew nothing of. To sorrow for it, affords that joy which my tongue cannot express.”
In The Life and Labours of Asahel Nettleton, an account is given of the conversion of a young girl named Susan Marble during a revival in Connecticut, 1820. The conditions leading to her conversion are instructive.
She appears to have been a youth of remarkably amiable disposition. Her biographer, speaking of her state of mind while under conviction, says: “It was peculiarly interesting to converse with her at this time. A person ignorant of the natural character of man, as delineated in the Scriptures, would think that one so young and amiable could need nothing new; yet, according to the estimate of the Saviour of sinners, she still lacked one thing. This she felt and deplored. What chiefly distressed her was the sinfulness and hardness of her heart, and its opposition to God.”
I quote this remark for the purpose of turning the attention of the reader to the fact, that those who were converted under Mr. Nettleton’s preaching, however young, and however amiable, were, brought to see the sinfulness and hardness of their hearts, and their opposition to God.
Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 136–137.
On the methods leading to revival, Nettleton wrote,
We have no new Gospel, no other terms of salvation than those that have always been held out for acceptance. The sinner has been taught invariably that he must not look for comfort without submission. And such has been the faithfulness of our spiritual teachers, that, in most cases, those who have been slain by the law, and brought to despair of climbing up some other way, have been led directly to the Saviour, who is the Way, the Truth, and the Life; and who has always been ready and willing to receive them.
Ibid., 138–139.
The following is a New England pastor’s letter to Asahel Nettleton, describing the revival that was taking place in his region. Much of the language of the time seems odd and quaint to our ears, but I especially appreciate the descriptions of new converts. There is no talk of inviting Jesus into one’s heart, or making decisions for Christ. Converts are commonly said to have “passed from death unto life,” and are now “rejoicing in hope.”
Dear Sir,—I am prompted by my own feelings, and by a knowledge of your solicitude to communicate to the public such information as relates to the enlargement of Christ’s kingdom, to announce the fact, that God is in the midst of us displaying the wonders of His grace. About eight weeks since, it began to be manifest that the Spirit was moving upon the hearts of God’s people, and that sinners were no longer indifferent to the momentous question of the trembling jailer. Soon the voice of distress was heard; and soon, too, it was mingled with that of rejoicing and praise. The work has been still and powerful. Between ninety and a hundred are rejoicing in hope. At our last meeting of anxious inquiry, about one hundred and seventy were present, including sixty who hope that they have recently passed from death unto life. The work is still spreading, and has, perhaps, never been more interesting than at the present moment.
In South Wilbraham, adjoining this place on the north, God is also doing a great work. Nearly forty have, within a few weeks, taken up hopes; and the revival is extending itself with singular power. These are the Lord’s doings, and they are marvellous in our eyes. To Him be all the glory.—Yours very respectfully, Wm. L. Strong.
Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 168–169.
The final point in Nettleton’s conclusion to his Lecture on Luke 16:19–31:
7. Finally. We learn from this subject that our Saviour was a very plain preacher. ‘Never man spake like this man.’ Some think they should like to hear Christ preach. But while it is true that He spoke in the most melting strains to the penitent, it is also true that none ever preached so much terror to the wicked. Who is it that says: ‘Wide is the gate, and broad is the way which leadeth to destruction, and many there be who go in thereat?’ Who is it that says: ‘Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it?’ Who is it that says: ‘Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?’ Who is it that speaks of the worm that shall never die, and of the fire that shall never be quenched? Who is it that describes, in language inimitable, the solemnities of the last judgment: ‘Then shall the King say to them on His left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels?’ The discourse before us, of the rich man and Lazarus, is also a specimen. How solemn it would be if a departed soul should come back from the invisible world, and enter this congregation! Do you wish to hear what such a soul would say? You shall be gratified. The Saviour holds him up, and makes him now speak to sinners in this congregation. He knows all the feelings of every damned soul in hell, and can tell us just what he would say. He holds him up to your view, and permits you to hear him speak. You hear him plead for one drop of water. You hear him beg that Lazarus, or some glorified saint, may be sent to warn you. Oh! with what importunity does he press upon you the duty of immediate repentance! ‘Nay, father Abraham, but if one went unto them from the dead, they will repent.’
And now you hear a voice from heaven proclaim—and let it sound in every ear—let it ring in every conscience: ‘If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.’
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 177–178.
Of Asahel Nettleton’s Preaching, relatively little is preserved. The following is a rare full discourse. The time or attention impaired might want to skip to the fourth (and final) point.
Some Who Are Living, Greater Sinners Than
Some Who Are In Hell.Luke xiii. 1–5.—‘There were present, at that season, some that told Him of the Galileans, whose blood Pilate mingled with their sacrifices. And Jesus answering, said unto them, Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? I tell you, Nay; but except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them; think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay; but except ye repent, ye shall all likewise perish.’
It is extremely natural for mankind to talk and complain of the sins of others. This we have all had occasion to witness. The same propensity existed in the days of our Saviour. ‘There were present, at that season, some that told Him of the Galileans,’ whose blood Pilate had mingled with their sacrifices.’ The fact to which they alluded was this:—A number of Galileans refused subjection to the Roman government. And on a certain occasion, while they were assembled for religious worship, Pilate sent a company of armed soldiers, who slew them, and mingled their blood with their sacrifices. The persons who related this fact to our Saviour did it, doubtless, with feelings of self-complacency. This led Him to address them in the language of the text, which suggests the following thoughts:—
I. Some sinners have already perished.
II. They perished through their own fault,
III. The greatness of their sufferings is proof of the greatness of their criminality. But,
I. Some have already perished. Of this the text is sufficient proof. ‘Except ye repent, ye shall all likewise perish.’ What a vast multitude perished in the time of the general deluge! And they were not only drowned, but they were damned. They are now spirits in prison. The inhabitants of Sodom perished. And they were not only destroyed from off the earth, but were cast into hell, and are now ‘set forth for an example, suffering the vengeance of eternal fire.’ That some have perished, is evident from the story of the rich man and Lazarus. This was intended to give us a correct view of the invisible world. ‘The rich man died and was buried, and in hell he lifted up his eyes, being in torment.’ ‘Are there few that be saved?’ ‘Strive to enter in at the strait gate, for many, I say unto you, shall seek to enter in and shall not be able.’ Compare the character and conduct of multitudes who have died, with the declarations of Scripture, and we shall be compelled to admit the truth of the proposition we are considering. The fact, indeed, is acknowledged by all who believe the Bible, that some sinners have already perished.
• • • • • •
II. They perished through their own fault.
God never inflicts undeserved punishment. ‘Shall not the Judge of all the earth do right?’ The very fact that they suffer, is proof that they were sinners, and deserved to die. ‘Who ever perished being innocent?’ The fact that all are sinners, shews that all deserve death. But this is not all. Even after they had sinned and deserved death, they might have been saved if they would. That they were not, was peculiarly their own fault. They had the offer of pardon. They were invited, entreated, and warned. The inhabitants of the old world were warned by the preaching of Noah, and by the strivings of the Spirit. The inhabitants of Sodom were warned by Lot. But they perished through their own neglect. They did not repent. The sinner sometimes says: What have I done that I should deserve death? It is not merely for doing, but for not doing, that the sinner must die. It is on the ground of neglect that Gospel sinners perish. They did not repent. ‘Except ye repent, ye shall all likewise perish.’ ‘He that believeth not shall be damned.’ ‘If any man love not our Lord Jesus Christ, let him be Anathema Maranatha.’ The Bible does not say: How shall we escape if we lie, and swear, and cheat, and steal? but, ‘How shall we escape if we neglect so great salvation?’ It places the sinner’s condemnation on the ground of neglect.
Nor can the sinner plead that he would repent if he could. He is as really criminal for not repenting, as for his overt acts of wickedness. ‘Then began He to upbraid the cities wherein most of His mighty works were done, because they repented not.’
• • • • • •
III. The greatness of their sufferings is proof of the greatness of their criminality.
They suffer only for their crimes. In this world, God often, and indeed always, inflicts punishment for less than the sinner’s real desert. But in inflicting punishment, either in this world or the world to come, He never exceeds the measure of the sinner’s desert.
God has selected and set forth some sinners of the human race, as ‘examples to those who should thereafter live ungodly.’ The old world and Sodom are specimens. Their punishment was awful. But awful as it was, it did not exceed the greatness of their iniquity. In the greatness of their punishment we may read the greatness of their guilt.
• • • • • •
IV. The greatness of their sufferings is no evidence that they were greater sinners than those that are spared.
When God inflicts heavy judgments upon a people, we are apt to conclude that it is because they are greater sinners than others; and some seem to suppose, that if any are sent to hell, it must be only sinners of the worst kind—such as all would pronounce monsters in wickedness. This was the opinion of those whom our Lord addressed in the text. They supposed that the Galileans, on whom God permitted Pilate to inflict such signal vengeance, must have been greater sinners than others who escaped these sufferings. But this conclusion was erroneous. ‘Suppose ye,’ said our Lord, ‘that these Galileans were sinners above all the Galileans because they suffered such things? I tell you, Nay.’ There were sinners then living in Galilee whose crimes were as great as the crimes of those who had suffered the wrath of Heaven. Sinners who had gone to hell from Galilee were no worse than sinners then living there.
The same was true of the inhabitants of Jerusalem. ‘Or those eighteen, on whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay; but except ye repent, ye shall all likewise perish.’ Sinners who had gone to hell from Jerusalem were no worse than some who were then living in that city.
Again; sinners to whom our Saviour preached in Chorazin, Bethsaida, and Capernaum, were as great sinners as some who were then in hell. This our Lord explicitly told them. ‘But I say unto you, it shall be more tolerable for the land of Sodom in the day of judgment, than for you.’ This sentiment was then true in our Saviour’s day. Sinners of other countries and of other times, who had gone to hell before them, were no worse sinners than many of the Jews then living. Indeed, our Saviour gave them to understand, that a more fearful doom awaited them than that which had overtaken the inhabitants of Sodom, although they ‘are set forth for an example, suffering the vengeance of eternal fire.’
Let us bring the warning home to this congregation. Suppose ye that sinners who have died and gone to hell from other places, were sinners above all the sinners dwelling in this place? ‘I tell you, Nay; but except ye repent, ye shall all likewise perish.’
To all of you who have not yet repented, this subject speaks a solemn warning. What think ye of sinners now in hell? Suppose ye that they were greater sinners than yourselves? They, no doubt, were great sinners, and deserved to perish. But for what crimes are they punished? Will it be said that their hearts were totally depraved? This is true. ‘God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.’ But the same is true of sinners now living. The eye of God is on every sinner’s heart. He takes cognizance of every thought and every imagination. These are all evil, only evil continually. Thousands of thoughts and imaginations which persons think little of, may be awfully wicked in the sight of God.
Sinners who are now in hell had no love to God, and no love to the duties of religion. The same is true of all impenitent sinners now living.
Will it be said that they resisted the strivings of the Spirit? And may not the same be said of you, my impenitent hearers? When the Spirit of God has moved upon your heart, and conscience has begun to awake, have you not laboured to silence your fears?
• • • • • •
Will it be said that they lived long in sin? The same may be said of many now living. How many years of your probation have gone out? Thousands and millions have died younger than some of you. There are those here whose day of salvation has been prolonged beyond that of most of the human race. Many in this house are doubtless older, and have lived longer in sin, than many who are now in hell.
Will it be said that they sinned against great light? The same may be said of sinners now living. Sinners in this house have enjoyed far greater light than many sinners now in hell. The inhabitants of the old world and of Sodom never enjoyed such light as sinners now living under the Gospel. They never enjoyed such privileges as are enjoyed by sinners of this assembly. Their light, when compared with yours, was like that of a taper compared with the noon-day sun. The guilt and punishment of sinners are to be measured by the light rejected. ‘He that knew his Lord’s will, and did it not, shall be beaten with many stripes.’ Many in this house have known their Lord’s will for years, and have not yet done it.
Were they stupid and thoughtless? So are you. Were they warned of God, and did they slight these warnings? Did they put far off the evil day, and vainly presume that there is time enough yet to secure their immortal interests? The same is true of you. Suppose ye that they were greater sinners than yourselves? ‘I tell you, Nay; but except ye repent, ye shall all likewise perish.’
Inferences.
1. Sinners often talk and complain of the sins of others when they have not repented of their own sins, and when they are greater sinners than those of whom they complain, and are every moment in danger of perishing for ever.
• • • • • •
2. God does exercise sovereign mercy. When our Saviour delivered this discourse, there were some of His hearers who were greater sinners than some in hell. These very persons were indebted to sovereign mercy. Nothing but sovereign mercy kept them from the world of woe.
• • • • • •
3. There may be redeemed sinners in heaven, who were greater sinners than some who are now in hell.
• • • • • •
4. The chief of sinners may be saved if they will repent.
• • • • • •
5. The least of sinners will be lost except they repent.
• • • • • •
6. There may be sinners now in this house who are more guilty than some who are in the world of despair.
• • • • • •
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 185–192.
In a bit of sarcasm aimed at Free Willies and their charge that the doctrine of election destroys freedom and makes men machines, Nettleton proposes that we “drop the doctrine of decrees.”
It is a doctrine clearly taught in the Scriptures, that a change of heart is absolutely necessary to prepare sinners for heaven. ‘Except a man be born again he cannot see the kingdom of God.’ We are also taught that God is the author of this change. ‘Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.’ But if God cannot operate on the hearts of men without destroying their freedom, then we ought not to pray that God would renew the hearts of sinners. Surely we ought not to pray that God would convert men into machines. However wicked mankind may be, we cannot pray that God would stop them in their career of sin, because He cannot do it without destroying their freedom. When sinners have proud, stubborn, and rebellious hearts, we cannot pray that God would make them humble, submissive, and obedient; because He cannot do it without converting them into machines.
When sinners are invited to Christ, they all, with one consent, begin to make excuse. And Christ declared: ‘Ye will not come to me that ye might have life.’ Sinners, then, are in awful condition. They will not come to Christ, and God cannot make them willing without destroying their freedom. What shall be done? It will be of no use to pray for them. Nor is it proper to pray for them; for surely we ought not to pray that God would do what He is unable to do.
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 201.
Nettleton answers the charge that the doctrine of perseverance breeds antinomianism:
It is said: That if Christians believe that their salvation is certainly secured, they will feel that it is no matter how they live.
This objection involves the grossest absurdity. It may be thus expressed: If we believe we shall certainly persevere, it is no matter how we live; because we shall certainly persevere, whether we persevere or not. If the righteous shall hold on his way, it is no matter if he stops, or even goes back. Nor is the supposition, that the belief of this doctrine tends to make the Christian careless, less absurd. It is true, that the formal professor, the self-righteous, the hypocrite, and all who esteem the service of God a weariness, and who are building their hopes of heaven on the sand, may think to find some relief in this doctrine. But the person who can thus pervert this doctrine has no evidence that he is a child of God. The objection involves this plain absurdity: I have evidence that I love God and the duties of religion; and now, since I shall certainly continue to love God and the duties of religion, I care nothing about the honour of God and the duties of religion.
This objection, if made sincerely, is likely to prove that the objector has no religion, and that he would be glad to give up all attention to the duties of religion as an intolerable burden. No one who feels disposed to make this objection can possibly have good evidence that a work of grace has been begun in his soul. On the contrary, this disposition itself is positive evidence against him. Besides, there are many zealous Christians who firmly believe this doctrine. I adduce Paul as an example. He says: ‘I am persuaded that neither life nor death shall be able to separate us from the love of God.’ And yet Paul was not a careless Christian.
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 204–205.
Angels believe the doctrine of perseverance.
“Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin which I had lost!’ In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”
—Luke 15:8–10
If angels did not believe this doctrine, they could have no ground on which to rejoice. They must wait till the sinner gets to heaven.
The true penitent will certainly arrive safe at the mansions of the blessed. A firm belief of this doctrine lays the only foundation for joy in heaven over his repentance. If angels did not believe this doctrine, their joy would be unfounded. Their language would be: That sinner has truly repented. He is now a child of God—an heir of heaven. But whether he will ever reach this happy place—whether he will ever sing with us in glory, is a matter of great uncertainty. He may yet become a child of the devil, and an heir of hell. Could we know that he would certainly arrive safe at heaven, we might now tune our harps, and sing: Glory to God in the highest. But since we have already been disappointed, and devils and damned spirits are now triumphing over some at whose repentance we once rejoiced, it is best to wait and see how he holds out. Hear them triumph in the regions of despair: ‘Ye angels,’ say they, ‘ye may suspend your songs, and hang up your harps. Let your joy be turned into mourning. Victory is ours.’
What think ye, my hearers? Has there been joy in heaven over some who are now in hell? If they so rejoiced at the news of the sinner’s repentance, what messenger shall carry back the mournful tidings that he is lost?
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 207–208.
Nettleton on the conflict between the duty and inability of the unregenerate:
Permit me here to remark, I have not asserted that the sinner is not under obligation to repent previous to regeneration. It is unquestionably the duty of every sinner immediately to repent. We are not considering now what is duty, but what is fact. It is the duty of sinners to do many things which they never have done, and which some of them never will do. It is their duty to stop sinning, and to love God with all the heart, soul, mind, and strength. So it is their duty to repent without delay. But they have not done it, and some of them never will.
By this time some of my hearers will perceive a great difficulty in this subject. It is this: ‘If sinners do not repent previous to regeneration, then you call on them to do what it requires almighty power to influence them to do.’ This difficulty is not peculiar to this subject. It runs through the whole system of evangelical truth.
There are many who think they see a great inconsistency in the preaching of ministers. ‘Ministers,’ they say, ‘contradict themselves—they say and unsay—they tell us to do, and then tell us we cannot do—they call upon sinners to believe and repent, and then tell them that faith and repentance are the gift of God—they call on them to come to Christ, and then tell them that they cannot come.’
That some do preach in this manner, cannot be denied. I well recollect an instance. A celebrated preacher, in one of His discourses used this language: ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ In another discourse, this same preacher said: ‘No man can come unto me except the Father which hath sent me draw him.’ Now, what think you, my hearers, of such preaching, and of such a preacher? What would you have said had you been present and heard Him? Would you have charged Him with contradicting himself? This preacher, you will remember, was none other than the Lord Jesus Christ! And, I have no doubt, that many ministers have followed His example, and been guilty of the same self-contradiction, if you call it such.
Now, my hearers, what will you say? Will you say that the difficulty, so far as it relates to Christ’s preaching, can be easily explained? If it can, it can also be explained in reference to the preaching of others; and there is no cause of complaint. Or will you boldly assert that Christ contradicted himself? If you take this ground, you turn infidels at once. Or, will you say that you believe Christ to be consistent with himself, whether you can explain the difficulty or not? If so, why not say the same in regard to the preaching of His ministers, who preach in the same manner? I wish you to remember, that the difficulty complained of existed in our Saviour’s preaching.
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 215–217.
A sample of Asahel Nettleton’s evangelistic preaching:
But what must be the state of every sinner out of Christ? Sinner, in what court will you plead? At the tribunal of justice or of mercy? It is with the kindest intention that you are now called upon to hear that the sentence of eternal death is pronounced upon you, and that this sentence is holy, just, and good. Let the miseries of this life—let the messenger of death, and the dark world of woe, rise up to your view, and testify how awful is that law which condemns you! To vindicate the honour of this broken law, everlasting fire is prepared for the devil and his angels. Here they dwell in endless torments. These, 0 sinner! were once angels of light, and dwelt in the presence of God. But how are they fallen, no more to rise! They sinned against that God whose law now condemns you. ‘The inhabitants of the old world, and of Sodom, are set forth for an example, suffering the vengeance of eternal fire.’
Out of Christ, you are condemned already, and the wrath of God abideth on you. Out of Christ, all your actions hitherto are scanned by this perfect law, and not one sin is pardoned. Out of Christ, you stand this moment in awful hazard of losing your immortal soul, and suffering for every failure of perfect obedience to this holy law. Out of Christ, nothing but the mere mercy of that God in whose hand is your life—the mercy of Him whom you are continually provoking by your sins, this moment holds you from dropping into the flames of hell. What, then, must be the weight of your guilt? If one sin must send an angel of light into the bottomless pit—if, in consequence of Adam’s sin, he, too, with all his posterity, might have been reserved in everlasting chains, under darkness, without one offer of pardoning mercy,—what must be your guilt, when every action is laid in the balance, and found wanting? Oh! that you might hear and tremble! When God in awful majesty pronounced this law from Mount Sinai, His voice then shook the earth, and they that heard entreated that the word should not be spoken to them any more; for the guilty world could not endure that ‘which was commanded.’ But this law still speaks, however deaf, and however careless the sinner may be—this law still speaks, and proclaims approaching vengeance near.
But, stop! the uplifted arm of vengeance is yet stayed. The collected wrath yet waits a moment. A voice from the mercy-seat—a warning voice is heard. The Saviour calls. Haste, then, 0 sinner! haste to Christ, the only refuge from the storm, and covert from the gathering tempest. Then safe from the fear of evil, at a distance, you shall only hear the thunders roll; while pardon, peace, and eternal life are yours.
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 287–288.
Asahel Nettleton on emotionally manipulative preaching:
Terrific [calculated to terrify] sermons and other means are artfully contrived to stimulate the feelings of ignorant people. In compliance with the call given at the period of the highest excitement, they repair to the anxious seat by scores. As their fears are soon aroused, they are generally as soon calmed; and in a few days many profess to entertain hope. Many such converts soon lose all appearance of religion; but they become conceited, secure, and Gospel-proof; so that, while living in the open and habitual neglect of their duty, they talk very freely of the time when they experienced religion.
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 289.
There is no greater example of this method than Nettleton’s famous contemporary Charles Finney. Later in life, Finney himself would confess,
I was often instrumental in bringing Christians under great conviction, and into a state of temporary repentance and faith . . . [But] falling short of urging them up to a point, where they would become so acquainted with Christ as to abide in Him, they would of course soon relapse into their former state. [source]
To address the hearts of others, one must only understand his own.
His mode of preaching, both to saints and to sinners, was solemn, affectionate, and remarkably plain. His style was simple, perspicuous, and energetic. His illustrations were familiar and striking; such as rendered his discourses intelligible to persons of the weakest capacity; and, at the same time, interesting to persons of the most cultivated intellect. He always commanded the attention of his audience. Every eye was fixed, and a solemn stillness pervaded the assembly. There was an earnestness in his manner which carried conviction to the minds of his hearers, that he believed what he spoke, and that he believed it to be truth of everlasting moment. There was also a directness in his preaching which made the hearers feel that they were the persons addressed; and such was his knowledge of the human heart, and of the feelings which divine truth excites when presented to the minds of unsanctified men, that he was able to anticipate objections, and to follow the sinner through his various refuges of lies, and strip him of all his excuses. So great was his skill in this respect, that it often seemed to individuals while listening to his preaching, that he must know their thoughts. And, in a certain sense, it was true. By knowing his own heart, he knew the hearts of others; because, “as in water face answereth to face, so the heart of man to man.” He understood from his own experience what thoughts and feelings would be excited in the minds of sinners by the contemplation of particular doctrines. When, therefore, he exhibited these doctrines in his preaching, and perceived that the attention of his hearers was fixed upon them, he did know, to some extent, what were their thoughts and feelings; and this enabled him to adapt his instructions to their circumstances, and to give to each one a portion in due season.
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 298–299.
It is widely believed that the Doctrines of Grace, commonly known as Calvinism, have no place in evangelistic preaching. These are details which ought to be left for later instruction. Asahel Nettleton disagreed.
He felt it to be of the first importance to preach the doctrines of grace with great plainness in revivals of religion. He had no confidence in those revivals in which these doctrines could not be preached. His opinion was, that while the preaching of divine sovereignty and election, with their kindred doctrines, was eminently fitted to check fanaticism, and put a period to a spurious religious excitement, it was equally adapted to promote a genuine revival of religion. In Dr. Porter’s Lectures on Homiletics, may be found the following reference to Dr. Nettleton’s opinion and practice in relation to this subject:—
“The minister of Christ, whose experience and success in such season have been greater than those of any other man in modern times, observed to me: ‘I have seen churches run down by repeated excitements, in which there was emotion merely, without instruction.’ ‘In the first stage of a revival,’ said he, ‘while depravity is yet ascendant, and conscience asleep, I would preach the Law, with its awful sanctions and solemn claims on sinners to be holy, and that immediately. But when the first moments of a revival are past, and sinners are settling down on presumptuous confidences, I would preach Election. Conscience is then roused enough to make a cord which sinners cannot break. Their own convictions are on my side, so that they cannot escape; and I would hold them fast, and repeat my strokes under the fire and hammer of divine truth.’”
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 310–311.
Advice from an unnamed friend of Asahel Nettleton on responding to criticism:
All the advice which he received from that brother was contained in the following anecdote:—“A man once said to an aged clergyman, ‘My neighbours are slandering me, and what shall I do’—‘Do your duty,’ said the clergyman, ‘and think nothing about it. If they are disposed to throw mud, let them throw mud; but do not attempt to wipe it off, lest you should wipe it all over you.’”
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 338.
Mind you, good advice as this is, it doesn’t get us off the hook when the criticism is valid and acknowledgment or repentance is called for.
The more I learn about Charles Finney, a man whom I once ignorantly admired, the more convinced I become that he was not a saved man at all, but the worst of wolves in sheep’s clothing. One need only to scan his Systematic Theology to conclude that he was not merely ignorant of the gospel, but actually rejected it and scoffed at it and its ministers. To read the testimony of his conversion is to witness an arrogant man creating a god in his own image with a religion to suit his own inclinations. Nowhere have I read of any manifestation of the fruit of the Spirit in his attitudes and behavior. Rather, there is abundant evidence of a prideful, unteachable spirit, and a penchant for playing dirty and bullying his way to influence and control.
As Finney plowed through New England, leaving a trail in which which General Sherman could have taken pride, local pastors appealed to Asahel Nettleton for support in opposing him. In the winter of 1826–7, Nettleton conducted two interviews with Finney, and found him to be hopelessly intractable.
In a lengthy letter to the Rev. Mr. Aikin of Utica, Nettleton gave a report of Finney’s behavior, and the plight of the local ministers, of which the following is an excerpt.
The account which his particular friends gave of his proceedings is, in substance, as follows:—He has got ministers to agree with him only by ‘crushing,’ or ‘breaking them down.’ The method by which he does it, is by creating a necessity, by getting a few individuals in a church to join him, and then all those who will not go all lengths with him are denounced as enemies to revivals. Rather than have such a bad name, one and another falls in to defend him; and then they proclaim what ministers, elders, and men of influence, have been ‘crushed’ or ‘broken down.’ This moral influence being increased, others are denounced, in a similar manner, as standing out, and leading sinners to hell. And to get rid of the noise, and save himself, another will ‘break down.’ And so they wax hotter and hotter, until the church is fairly split in twain. And now, as for those elders and Christians who have thus been converted to these measures, some of them are sending out private word to their Christian friends abroad, as follows: ‘I have been fairly skinned by the denunciations of these men, and have ceased to oppose them, to get rid of their noise. But I warn you not to introduce this spirit into your church and society.’ And so brother Finney’s supposed friends, men of influence, are sending out word to warn others to beware of the evils which they have experienced. I heartily pity brother Finney, for I believe him to be a good man, and wishing to do good. But nobody dares tell him that a train of causes is set in operation, and urged on by his own friends, which is likely to ruin his usefulness.
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 345–346.
It should be noted that while Nettleton called Finney “brother,” and believed him “to be a good man” at heart, that Nettleton had relatively little history to work with. Finney’s ministry, so-called, was only three years old. It was primarily his methods and treatment of the legitimate clergy that were under examination thus far. He had, as yet, published no serious theological works. Had Nettleton read his Memoirs and Systematic Theology, I believe he would have been considerably less fraternal in his assessment.
Other than historical interest, I have two purposes for posting this today. First, Finney is still wields considerable influence today. Doctrinally ignorant and apathetic evangelicals, as well as some learned, orthodox ministers, generally ignorant of the real Finney, are happy to attach themselves to the legendary great evangelist, unaware that the legend is fiction, and the reality is deadly heresy. Second, Finney’s method of knocking down opposition is still being used today. Try speaking disparagingly of Billy Graham’s theology and methods (which are directly inherited from Finney), and see if you aren’t labeled something like “an enemy of revivals.” No discussion will be allowed. That which is untouchable is simply declared untouchable, and your credibility trashed. The spirit of Charles Finney lives.
The following excerpt was written with itinerant evangelists in mind. I think it has good application for all who presume to conduct “parachurch” ministry. Christ did not found a parachurch ministry. He founded a church, and any formal ministry not under church authority lacks legitimacy, and risks damaging the legitimate ministry of the local church.
There is another method of conducting revivals which may avoid these difficulties. Settled pastors occupy nearly the whole field of operation. They have, and ought to have the entire management in their own congregation. Each one has a right to pursue his own measures within his own limits; and no itinerant has any business to interfere or dictate. It will ever be regarded as intermeddling in other men’s matters. If they do not choose to invite me into their field, my business is meekly and silently to retire. And I have no right to complain. But many young men are continually violating the rules of ministerial order and Christian propriety in these respects. Impatient to see the temple rise, they are now doing that which, it appears to me, will tend ultimately, more than anything else, to defeat the end which they wish to accomplish. They are now pulling down, in many places, the very things which I have been helping ministers to build up; and for which I have often received their warmest thanks. It is a sentiment which I have had frequent occasion to repeat to my young brethren in the ministry: ‘Better forego the prospect of much present good, in your own opinion, than to lose the confidence of settled ministers, without which you cannot be long and extensively useful.’
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 354.
Nettleton on emotionalism in evangelism:
A powerful religious excitement, badly conducted, has ever been considered by the most experienced ministers and best friends of revivals, to be a great calamity. Without close discrimination, an attempt to raise the tone of religious feeling will do infinite mischief. This was the manner of false teachers: ‘They zealously affect you; but not well.’ It will be like that of Paul before his conversion, and like that of the Jews who were never converted, ‘a zeal of God, but not according to knowledge.’ The driving will become like the driving of Jehu: ‘Come, see my zeal for the Lord!’ The storm, and earthquake, and fire, are dreadful; but God is not there.
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 366–367.
Nettleton quotes John Newton on the contrast between godly zeal and zeal born of spiritual pride:
True and False Zeal.
Zeal is that pure and heavenly flame
The fire of love supplies;
While that which often bears the name,
Is self in a disguise.True zeal is merciful and mild,
Can pity and forbear;
The false is headstrong fierce, and wild,
And breathes revenge and war.While zeal for truth the Christian warms,
He knows the worth of peace;
But self contends for names and forms,
Its party to increase.Zeal has attained its highest aim,
Its end is satisfied,
If sinners love the Saviour's name,
Nor seeks it aught beside.But self, however well employed,
Has its own ends in view;
And says, as boasting Jehu cried:
“Come, see what I can do!”Dear Lord, the idol self dethrone,
And from our hearts remove;
And let no zeal by us be shewn,
But that which springs from love.—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 374.
Is it necessary to include the sinner’s inability in our gospel presentation? I’ve said it is, to the objections of some. Asahel Nettleton believed strongly that it was necessary to destroy the sinner’s hope in any native ability.
In his own management in times of revivals, by preaching and personal intercourse, nothing was more deserving of being studied and imitated, than his thoroughness, caution, and discrimination. In these respects there was a heaven-wide difference between Dr. Nettleton and some of the most noted of his professed imitators. Being thoroughly ‘rooted and grounded in the truth’ himself, his presentations of it were clear, pungent, and searching. His revival topics were systematically and admirably arranged. In his discourses he began at the beginning. A full believer in the total depravity of the human heart, he arraigned sinners, whether young or old, as rebels against God; and made the threatenings of the law thunder in their ears, as but few preachers have power to do. With him, acting as an ambassador of Christ, there was no such thing as compromise. The rebels must ‘throw down their arms,’ and submit unconditionally, or he would give them no hope of pardon. Hundreds, if not thousands, can witness what a terrible dissector he was of the ‘joints and the marrow.’ At the same time that he shewed the impenitent they were lost, he made them feel that they had ‘destroyed themselves.’ It was difficult to say which he made plainest—their danger or their guilt; their immediate duty to repent, or the certainty that, without being drawn and renewed by the Spirit of God, they never would repent. It was in vain for them to retreat from one refuge to another. He was sure to strip them of all their vain excuses, and deliver them over to their consciences, to be dealt with according to law and justice. He preached what are called the hard doctrines—such as divine sovereignty, election, and regeneration—with great plainness, discrimination, and power. His grand aim was to instruct, convince, and persuade; to this end his appeals were constantly made to the understanding, the conscience, and the heart. The passions he never addressed, nor were his discourses at all calculated to excite them. Any outbreak of mere animal feeling he was always afraid of, as tending to warp the judgment and beget false hopes. His grand aim was to instruct his hearers as thoroughly, and point out the difference between true and spurious conversion so clearly, as to make it difficult for them to get hopes at all without good spiritual evidence on which to found them. Knowing how apt persons are to cling to their hopes, whether good or bad, he depended much more upon holding them back, till they had good evidence, than upon shaking them from their false foundations.
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 376–377.
Nettleton and the universalist:
The man accordingly informed him, that, in his opinion, mankind received all their punishment in this life, and that all would be happy after death. Dr. Nettleton then asked him to explain certain passages of Scripture,—such as the account of a future judgment in the 25th chapter of Matthew, and some others; merely suggesting difficulties for him to solve, without calling in question any of his positions. After taxing his ingenuity for some time in this way, and thus giving him opportunity to perceive the difficulty of reconciling his doctrine with the language of inspiration, he said to him: “You believe, I presume, the account given by Moses of the deluge, and of the destruction of Sodom and Gomorrah?”—“Certainly,” he replied.
“It seems, then,” said Dr. Nettleton, “that the world became exceeding corrupt, and God determined to destroy it by a deluge of water. He revealed His purpose to Noah, and directed him to prepare an ark, in which he and his family might be saved. Noah believed God, and prepared the ark. Meanwhile, he was a preacher of righteousness. He warned the wicked around him of their danger, and exhorted them to prepare to meet their God. But his warnings were disregarded. They, doubtless, flattered themselves that God was too good a being thus to destroy His creatures. But, notwithstanding their unbelief, the flood came, and, if your doctrine is true, swept them all up to heaven. And what became of Noah, that faithful servant of God? He was tossed to and fro on the waters, and was doomed to trials and sufferings for three hundred and fifty years longer in this evil world; whereas, if he had been wicked enough, he might have gone to heaven with the rest.
“And there were the cities of Sodom and Gomorrah, which had become so corrupt that God determined to destroy them by a tempest of fire. He revealed His purpose to Lot, and directed him and his family to make their escape. ‘And Lot went out and spake to his sons-in-law, saying, Up! get ye out of this place, for the Lord will destroy this city. But he seemed as one that mocked to his sons-in-law.’ They did not believe that any such doom was impending. They, doubtless, flattered themselves that God was too good a being to burn up His creatures. But no sooner had Lot made his escape, than it rained fire and brimstone from the Lord out of heaven, and they all, it seems, ascended to heaven in a chariot of fire; while pious Lot was left to wander in the mountains, and to suffer many grievous afflictions in this vale of tears; whereas, if he had been wicked enough, he might have gone to heaven with the rest.” After making this statement, he requested the man to reflect on these things, and bade him an affectionate adieu.
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 399–400.
Matthew 2:23 and the saints’ perseverance:
[Nettleton] once fell in company with two men who were disputing on the doctrine of the Saints’ perseverance. As he came into their presence, one of them said: “I believe this doctrine has been the means of filling hell with Christians.”
“Sir,” said Dr. Nettleton, “do you believe that God knows all things ?”—“Certainly I do,” said he. “How, then, do you interpret this text: ‘I never knew you?’” said Dr. Nettleton. After reflecting a moment, he replied : “The meaning must be, I never knew you as Christians.” “Is that the meaning?” said Dr. Nettleton “Yes, it must be,” he replied; “for certainly God knows all things.” “Well,” said Dr. Nettleton, “I presume you are right. Now, this is what our Saviour will say to those who, at the last day, shall say to Him, Lord, Lord, have we not eaten and drunken in thy presence? &c. Now, when Saul, and Judas, and Hymeneus, and Philetus, and Demas, and all who, you suppose, have fallen from grace, shall say to Christ, Lord, Lord! He will say to them, I never knew you—I never knew you as Christians. Where, then, are the Christians that are going to hell?”
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 399–400.
While it is difficult to say what is meant by some Scripture passages, we can always narrow the possibilities by eliminating interpretations that cannot be. For example:
Said an individual to him: “Do you believe in the doctrine of the saints’ perseverance ?”—“It is my opinion,” he replied, “that that doctrine is taught in the Bible.” “I should like, then,” said the individual, “to have you explain this passage, Ezek. xviii. 24: ‘When the righteous turneth away from his righteousness and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All the righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.’”
Said Dr. Nettleton: “You have imposed upon me a hard task. That is a difficult text to explain; and what renders it the more difficult is, that the commentators are not agreed as to its meaning. Some have supposed, that by a righteous man in this passage, is meant a self-righteous man.” “I do not believe that,” said the individual.—“Neither do I,” said Nettleton; “for, in that case, it would seem to teach, that if a self-righteous man should persevere in his self-righteousness he would be saved. Some have supposed, that by a righteous man is meant one who is apparently righteous.” “I do not believe that,” said the individual.—“Neither do I,” said Dr. Nettleton; “for, in that case, the text would seem to teach, that if a hypocrite should persevere in his hypocrisy, he would be saved. You suppose, do you not. that by a righteous man in this passage, is meant a true saint?”—“Certainly I do.” “And you suppose, that by a righteous man’s turning away from his righteousness, is meant falling away, as David did, and as Peter did?”—“Certainly.” “And you believe that David and Peter are now in hell?”—“No, by no means. David and Peter repented, and were restored to the favour of God.” “But,” said Dr. Nettleton, “when the righteous turneth from his righteousness—in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die—in them shall he die. Now, if David and Peter did turn from their righteousness, in the sense of this passage, how can we possibly believe that they were saved?” The individual now found the labouring oar in his own hands; and after attempting for some time unsuccessfully to explain the difficulty in which he found his own doctrine involved, Dr. Nettleton said to him: “If there is any difficulty in explaining this text of Scripture, I do not see but you are quite as much troubled with it as I am.”
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 409–411.
Asahel Nettleton reveals the key to humility:
Humility was a striking trait in the character of Dr. Nettleton. When a young man, he read in an old book this maxim: “Do all the good you can in the world, and make as little noise about it as possible.” This maxim had great influence in the formation of his character. He treasured it up in his memory, and believing it to be in accordance with the precepts of the Gospel, he made it a rule of conduct. Hence everything like ostentation he abhorred. Few men ever had greater temptations to the indulgence of pride. His great popularity as a preacher, and the almost unparalleled success which attended his labours, even while he was but a youth, constituted a source of great danger. Many of his fathers and brethren in the ministry trembled for him, lest he should be lifted up with pride. But he seems to have been remarkably delivered from the power of this temptation. Notwithstanding his great popularity, he seems not to have been elated. He was modest and unassuming, and always sensible that the success which attended his labours was not owing to any goodness in himself, but to the sovereign grace of God. He was aware of his danger. Once, when asked what he considered the best safeguard against spiritual pride, he replied: “I know of nothing better than to keep my eye on my great sinfulness.”
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 420–421.
The death of Asahel Nettleton, as told by his physician:
Dr. Tyler thus narrates the closing scene:—A short time before his death, when he was very ill, and when he thought it probable that he had but a short time to live, I said to him, you are in good hands. “Certainly,” he replied. “Are you willing to be there ?”—“I am.” He then said: “I know not that I have any advice to give my friends. My whole preaching expresses my views. If I could see the pilgrims, scattered abroad, who thought they experienced religion under my preaching, I should like to address them. I would tell them that the great truths of the Gospel appear more precious than ever, and that they are the truths which now sustain my soul.” He added: “You know I have never placed much dependence on the manner in which persons die.” He spoke of a farewell sermon which he preached in Virginia, from these words: “While ye have the light, walk in the light.” He told the people, that he wished to say some things to them that he should not be able to say to them on a dying-bed. And he would now say to all his friends, “While ye have the light, walk in the light.” While making these remarks, there was a peculiar lustre on his countenance. I said to him, I trust you feel no solicitude respecting the issue of your present sickness. He replied with emphasis: “No, none at all. I am glad that it is not for me to say. It is sweet to trust in the Lord.”
During the last twenty-four hours of his life he said but little. In the evening of the day before his death, I informed him that we considered him near the close of life, and said to him, I hope you enjoy peace of mind? By the motion of his head he gave me an affirmative answer. He continued to fail through the night, and at eight o’clock in the morning he calmly fell asleep, as we trust, in the arms of his Saviour. May all his friends remember his dying counsel: “While ye have the light, walk in the light.”
—Bennet Tyler, The Life and Labours of Asahel Nettleton (Banner of Truth, 1975), 438–440.
