Chapter III: Front Matter (3)

8. But still our souls, being incorruptible and immortal, of a nature _little lower than the angels_, (even if we are to understand that phrase of our original nature, which may well admit of a doubt) when our bodies are mouldered into earth, will remain with all their faculties. Our _memory_, our _understanding_ will be so far from being destroyed, yea, or impaired by the dissolution of the body, that on the contrary, we have reason to believe, they will be inconceivably ♦strengthened. Have we not the clearest reason to believe, that they will then be wholly freed from those defects, which now naturally result from the union of the soul with the corruptible body? It is highly probable, that from the time these are disunited, our memory will let nothing slip: yea, that it will faithfully exhibit every thing to our view, which was ever committed to it. It is true, that the invisible world is in scripture termed _the land of forgetfulness_; or as it is still more strongly expressed in the old translation, _the land where all things are forgotten_. They are forgotten; but by whom? Not by the inhabitants of that land, but by the inhabitants of the earth. It is with regard to them that the unseen world is _the land of forgetfulness. All things_ therein _are_ too frequently forgotten by these; but not by disembodied spirits. From the time they have put off the earthly tabernacle, we can hardly think they forget any thing.

♦ ‘strengthned’ replaced with ‘strengthened’

9. *In like manner the _understanding_ will doubtless be freed, from the defects that are now inseparable from it. For many ages it has been an unquestioned maxim, _Humanum est errare & nescire_: Ignorance and mistake are inseparable from human nature. But the whole of this assertion is only true, with regard to living men, and holds no longer, than while _the corruptible body presses down the soul_. Ignorance indeed belongs to every finite understanding, seeing there is none beside God that knoweth all things: but not mistake. When the body is laid aside, this also is laid aside for ever.

10. What then can we say of an ingenious man, who has lately made a discovery, that disembodied spirits have not only no _senses_ (not even in sight or hearing) but no _memory_ or _understanding_, no _thought_ or perception, not so much as a _consciousness_ of their own existence? That they are in a dead sleep from death to the resurrection? _Consanguineus lethi sopor_ indeed! Such a sleep we may well call _a near kinsman of death_, if it be not the same thing. What can we say, but that ingenious men have strange dreams: and these they sometimes mistake for realities.

11. But to return. As the soul will retain its understanding and memory, notwithstanding the dissolution of the body, so undoubtedly the _will_, including all the _affections_, will remain in its full vigour. If our love or anger, our hope or desire perish, it is only with regard to those whom we leave behind. To them it matters not, whether they were the objects of our love or hate, of our desire or aversion. But in separate spirits themselves, we have no reason to believe, that any of these are extinguished. It is more probable, that they work with far greater force, than while the soul was clogged with flesh and blood.

12. But although all these, although both our knowledge and senses, our memory and understanding, together with our will, our love, hate, and all our affections, remain after the body is dropt off, yet in this respect they are as though they were not, we are no longer stewards of them. The things continue, but our stewardship does not: we no more act in that capacity. Even the _grace_ which was formerly intrusted with us, in order to enable us to be faithful and wise stewards, is now no longer intrusted for that purpose. The days of our stewardship are ended.

III. 2. It now remains, that being _no longer stewards_, we _give an account_ of our _stewardship_. Some have imagined, this is to be done immediately after death, as soon as we enter into the world of spirits. Nay, the church of _Rome_ does absolutely assert this; yea, makes it an article of faith. And thus much we may allow, the moment a soul drops the body, and stands naked before God, it cannot but know what its portion will be to all eternity. It will have full in its view, either everlasting joy, or everlasting torment: as it is no longer possible for us to be deceived, in the judgment which we pass upon ourselves. But the scripture gives us no reason to believe, that God will then sit in judgment upon us. There is no passage in all the oracles of God, which affirms any such thing. That which has been frequently alledged for this purpose, seems rather to prove the contrary: namely, (_Heb._ ix. 27.) _It is appointed for men once to die, and after this, the judgment._ For in all reason, the word _once_ is here to be applied, to judgment as well as death. So that the fair inference to be drawn from this very text, is, not that there are two judgments, a particular and a general: but that we are to be judged as well as to die, once only: not once immediately after death, and again after the general resurrection; but then only _when the Son of Man shall come in his glory, and all his holy angels with him_. The imagination therefore of one judgment at death, and another at the end of the world, can have no place with those who make the written word of God, the whole and sole standard of their faith.

2. The time then when we are to give this account, is when the _great white throne comes down from heaven, and he that sitteth thereon, from whose face the heavens and the earth flee away, and there is found no place for them_. It is then the _dead, small and great_, will _stand before God: and the books_ will be _opened_; the book of scripture, to them who were entrusted therewith, the book of conscience to all mankind. The _book of remembrance_ likewise, (to use another scriptural expression) which had been written from the foundation of the world, will then be laid open to the view of all the children of men. Before all these, even the whole human race, before the devil and his angels, before an innumerable company of holy angels, and before God, the Judge of all: thou wilt appear, without any shelter or covering, without any possibility of disguise, to give a particular account of the manner wherein thou hast employed all thy Lord’s goods.

3. The judge of all will then enquire, “How didst thou employ thy _soul_? I intrusted thee with an immortal spirit, endowed with various powers and faculties, with _understanding, imagination, memory, will, affections_. I gave thee withal full and express directions, how all these were to be employed. Didst thou employ thy _understanding_, as far as it was capable, according to those directions, namely, in the knowledge of thyself and me? My nature, my attributes? My works, whether of creation, of providence, or of grace? In acquainting thyself with my word? In using every means to increase thy knowledge thereof? In meditating thereon day and night? Didst thou employ thy _memory_ according to my will? In treasuring up whatever knowledge thou hadst acquired, which might conduce to my glory, to thy own salvation, or the advantage of others? Didst thou store up therein, not things of no value, but whatever instruction thou hadst learned from my word: and whatever experience thou hadst gained, of my wisdom, truth, power, and mercy? Was thy _imagination_ employed, not in painting vain images, much less such as nourished _foolish and hurtful desires_, but in representing to thee whatever would profit thy soul, and awaken thy pursuit of wisdom and holiness? Didst thou follow my directions with regard to thy _will_? Was it wholly given up to me? Was it swallowed up in mine, so as never to oppose, but always run parallel with it? Were thy _affections_ placed and regulated in such a manner, as I appointed in my word? Didst thou give me thy heart? Didst thou not love the world, neither the things of the world? Was I the object of thy love? Was all thy desire unto me, and unto the remembrance of my name? Was I the joy of thy heart, the delight of thy soul, the chief among ten thousand? Didst thou sorrow for nothing but what grieved my Spirit? Didst thou fear and hate nothing but sin? Did the whole stream of thy affections flow back to the ocean from whence they came? Were thy _thoughts_ employed according to my will? Not in ranging to the ends of the earth, not on folly, or sin: but on _whatsoever things were pure, whatsoever things were holy_, on whatsoever was conducive to my _glory_, and to _peace and good-will among men_?”

4. The Lord will then inquire, “How didst thou employ the _body_ wherewith I intrusted thee? I gave thee a _tongue_, to praise me therewith: didst thou use it to the end for which it was given? Didst thou employ it, not in evil-speaking or idle-speaking, not in uncharitable or unprofitable conversation: but in such as was good, as was necessary or useful, either to thyself or others? Such as always tended, directly or indirectly, to _minister grace to the hearers_? I gave thee, together with thy other _senses_, those grand avenues of knowledge, _sight_ and _hearing_: were these employed to those excellent purposes for which they were bestowed upon thee? In bringing thee in more and more instruction in righteousness and true holiness? I gave thee hands and feet and various _members_ wherewith to perform the works which were prepared for thee: were they employed, not in doing _the will of the flesh_, of thy evil nature, or _the will of the mind_, (the things to which thy reason or fancy led thee,) but _the will of him that sent_ thee into the world, merely to work out thy own salvation? Didst thou present all thy members, not to sin, as instruments of unrighteousness, but to me alone, through the Son of my love, _as instruments of righteousness_?”

5. The Lord of all will next enquire, “How didst thou employ the _worldly goods_ which I lodged in thy hands? Didst thou use thy food, not so as to seek or place thy happiness therein, but so as to preserve the body in health, in strength, and vigour, a fit instrument for the soul? Didst thou use apparel, not to nourish pride or vanity, much less to tempt others to sin, but conveniently and decently to defend thyself from the injuries of the weather? Didst thou prepare and use thy house and all other conveniencies, with a single eye to my glory? In every point seeking not thy own honour, but mine: studying to please not thyself, but me? Once more: in what manner didst thou employ that comprehensive talent _money_? Not in gratifying the desire of the flesh, the desire of the eye, or the pride of life? Not squandering it away in vain expences, the same as throwing it into the sea? Not hoarding it up to leave behind thee, the same as burying it in the earth? But first supplying thy own reasonable wants, together with those of thy family: then restoring the remainder to me, through the poor, whom I had appointed to receive it: looking upon thyself as only one of that number of poor, whose wants were to be supplied out of that part of my substance, which I had placed in thy hands for this purpose: leaving thee the right of being supplied first, and the blessedness of giving rather than receiving? Wast thou accordingly a general benefactor to mankind? Feeding the ♦hungry, cloathing the naked, comforting the sick, assisting the stranger, relieving the afflicted, according to their various necessities? Wast thou eyes to the blind, and feet to the lame? A father to the fatherless, and an husband to the widow? And didst thou labour to improve all outward works of mercy, as means of saving souls from death?”

♦ ‘hungery’ replaced with ‘hungry’

6. Thy Lord will ♦farther enquire, “Hast thou been a wise and faithful steward, with regard to the talents of a mixt nature which I lent thee? Didst thou employ thy _health_ and _strength_, not in folly or sin, not in the pleasures which perished in the using, _not in making provision for the flesh, to fulfil the desires thereof_, but in a vigorous pursuit of that better part, which none could take away from thee? Didst thou employ whatever was pleasing in thy _person_ or _address_, whatever advantages thou hadst by _education_, whatever share of _learning_, whatever _knowledge_ of things or men was committed to thee, for the promoting of virtue in the world, for the enlargement of my kingdom? Didst thou employ whatever share of _power_ thou hadst, whatever _influence_ over others, by the love or esteem of thee which they had conceived, for the increase of their wisdom and holiness? Didst thou employ that inestimable talent of _time_, with wariness and circumspection, as duly weighing the value of every moment, and knowing that all were numbered in eternity? Above all, wast thou a good steward of my _grace_, preventing, accompanying, and following thee? Did thou duly observe and carefully improve all the influences of my Spirit? Every good desire? Every measure of light? All his sharp or gentle reproofs? How didst thou profit by _the Spirit of Bondage and fear_, which was previous to _the Spirit of Adoption_? And when thou wast made a partaker of this Spirit, _crying in thy heart, Abba, Father_, didst thou stand fast in the glorious liberty wherewith I made thee free? Didst thou from thenceforth present thy soul and body, all thy thoughts, thy words and actions, in one flame of love, as an holy sacrifice, glorifying me with thy body and thy spirit? Then _well-done, good and faithful servant! Enter thou into the joy of thy Lord!_” And what will remain, either to the faithful or unfaithful steward? Nothing but the execution of that sentence, which has been passed by the righteous Judge; fixing thee in a state which admits of no change, through everlasting ages. It remains only, that thou be rewarded to all eternity, according to thy works.

♦ ‘faarther’ replaced with ‘farther’

IV. 1. From these plain considerations we may learn, first, How important is this short, uncertain day of life! How precious, above all utterance, above all conception, is every portion of it!

“The least of these a serious care demands;
For tho’ they’re little, they are golden sands!”

How deeply does it concern every child of man, to let none of these run to waste; but to improve them all to the noblest purposes, as long as the breath of God is in his nostrils!

2. We learn from hence, secondly, that there is no employment of our time, no action or conversation that is purely _indifferent_. All is good or bad, because all our time, as every thing we have, is _not our own_. All these are, as our Lord speaks, τὰ ἀλλότρια, the property of another; of God, our Creator. Now these either are, or are not employed, according to his will. If they are so employed, all is good; if they are not, all is evil. Again: it is his will, that we should continually grow in grace, and in the living knowledge of our Lord Jesus Christ. Consequently, every thought, word, and work whereby this knowledge is increased, whereby we grow in grace, is good: and every one whereby this knowledge is not increased, is truly and properly evil.

3. We learn from hence, thirdly, that there are no works of supererogation; that we can never do more than our duty: seeing all we have is not our own, but God’s, all we can do is due to him. We have not received this or that, or many things only, but every thing from him: therefore every thing is his due. He that gives us all, must needs have a right to all. So that if we pay him any thing less than all, we cannot be _faithful stewards_. And considering _every man shall receive his own reward, according to his own_ labour, we cannot be _wise stewards_, unless we labour to the uttermost of our power: not leaving any thing undone, which we possibly can do, but putting forth all our strength.

4. Brethren, _Who is an understanding man and endued with knowledge among you_? Let him shew the wisdom from above; by walking suitably to his character. If he so account of himself, as a steward of the manifold gifts of God, let him see that all his thoughts, and words, and works be agreeable to the post God has assigned him. It is no small thing, to lay out for God all which you have received from God. It requires all your wisdom, all your resolution, all your patience and constancy: far more than ever you had by nature: but not more than you may have by grace. For his grace is sufficient for you, and _all things_, you know, _are possible to him that believeth_. By faith then, _put on the Lord Jesus Christ; put on the whole armour of God_, and you shall be enabled to glorify him in all your words and works, yea, to bring every thought into captivity to the obedience of Christ.

EDINBURGH,
_May 14, 1768_.

SERMON LII.¹

¹ Preached before the Society for Reformation of Manners, on
Sunday, January 30, 1763, at the Chappel in West-street,
Seven Dials.

PSALM xciv. 16.

_Who will rise up with me against the wicked?_

1. IN all ages, men who neither feared God nor regarded man, have combined together and formed confederacies, to carry on the works of darkness. And herein they have shewn themselves wise in their generation; for by this means they more effectually promoted the kingdom of their father, the devil, than otherwise they could have done. On the other hand, men who did fear God and desire the happiness of their fellow-creatures, have in every age found it needful to join together, in order to oppose the works of darkness, to spread the knowledge of God their Saviour, and to promote his kingdom upon earth. Indeed he himself has instructed them so to do. From the time that men were upon the earth, he hath taught them to join together in his service, and has united them in one body by one spirit. And for this very end he has joined them together, _that he might destroy the works of the devil_, first in them that are already united, and by them in all that are round about them.

2. This is the original design of the church of Christ. It is a body of men compacted together, in order first, to save each his own soul, then to assist each other in working out their salvation, and afterwards as far as in them lies, to save all men from present and future misery, to overturn the kingdom of Satan, and set up the kingdom of Christ. And this ought to be the continued care and endeavour of every member of his church. Otherwise he is not worthy to be called a member thereof, as he is not a living member of Christ.

3. Accordingly this ought to be the constant care and endeavour of all those, who are united together in these kingdoms, and are commonly called _The Church of England_. They are united together for this very end, to oppose the devil and all his works, and to wage war against the world and the flesh, his constant and faithful allies. But do they in fact answer the end of their union? Are all who stile themselves “members of the church of _England_” heartily engaged in opposing the works of the devil, and fighting against the world and the flesh? Alas, we cannot say this. So far from it, that a great part, I fear, the greater part of them, are themselves _the world_, the people that know not God, to any saving purpose: are indulging, day by day, instead of _mortifying the flesh, with its affections and desires_; and doing themselves those works of the devil, which they are peculiarly engaged to destroy.

4. There is therefore still need, even in this _Christian country_ (as we _courteously_ stile _Great Britain_) yea, in this _Christian church_ (if we may give that title to the bulk of our nation) of some to _rise up against the wicked_, and join together _against the evil-doers_. Nay, there was never more need than there is at this day, for _them that fear the Lord_, to _speak often together_, on this very head, how they may _lift up a standard against the iniquity_ which overflows the land. There is abundant cause for all the servants of God, to join together against the works of the devil, with united hearts and counsels and endeavours, to make a stand for God, and to repress, as much as in them lies, these _floods of ungodliness_.

5. For this end a few persons in _London_, towards the close of the last century, united together, and after awhile were termed, “The Society for Reformation of Manners.” And incredible good was done by them, for near forty years. But then most of the original members, being gone to their reward, those who succeeded them grew faint in their mind, and departed from the work. So that a few years ago the society ceased, nor did any of the kind remain in the kingdom.

6. It is a society of the same nature, which has been lately formed. I purpose to shew, first, The nature of their design, and the _steps_ they have hitherto taken; 2. The _excellency_ of it, with the various _objections_ which have been raised against it; 3. _What manner of men_ they ought to be, who engage in such a design; and 4. With what _spirit_ and in what _manner_ they should proceed in the prosecution of it. I shall conclude with an _application_ both to them, and to all that fear God.

I. 1. I am, first, to shew the _nature_ of their design and the _steps_ they have hitherto taken.

It was on a Lord’s day in _August_ 1757, that in a small company, who were met for prayer and religious conversation, mention was made of the gross and open profanation of that sacred day, by persons buying and selling, keeping open shop, tippling in ale-houses, and standing or sitting in the streets, roads or fields, vending their wares as on common days: especially in _Moorfields_, which was then full of them every Sunday, from one end to the other. It was considered, what method could be taken, to redress these grievances? And it was agreed, that six of them should in the morning wait upon Sir _John Fielding_ for instruction. They did so. He approved of the design, and directed them how to carry it into execution.

2. They first delivered petitions to the Right Honourable the Lord Mayor and the court of Aldermen, to the Justices sitting at _Hick’s-Hall_, and those in _Westminster-Hall_. And they received from all these honourable benches much encouragement to proceed.

3. It was next judged proper, to signify their design to many persons of eminent rank, and to the body of the clergy, as well as the ministers of other denominations, belonging to the several churches and meetings, in and about the cities of _London_ and _Westminster_. And they had the satisfaction to meet with an hearty consent and universal approbation from them.

4. They then printed and dispersed, at their own expence, several thousand books of instruction, to constables and other parish-officers, explaining and inforcing their several duties. And to prevent, as far as possible, the necessity of proceeding to an actual execution of the laws, they likewise printed and dispersed, in all parts of the town, dissuasives from sabbath-breaking, extracts from acts of parliament against it, and notices to the offenders.

5. The way being paved by these precautions, it was in the beginning of the year 1758, that after notices delivered again and again, which were as often set at nought, actual informations were made to magistrates, against persons profaning the Lord’s day. By this means they first cleared the streets and fields, of those notorious offenders, who without any regard either to God or the King, were selling their wares from morning to night. They proceeded to a more difficult attempt, the preventing _tippling_ on the Lord’s day, spending the time in ale-houses which ought to be spent in the more immediate worship of God. Herein they were exposed to abundance of reproach, to insult and abuse of every kind: having not only the tipplers and those who entertained them, the ale-house-keepers, to contend with, but rich and honourable men, partly the landlords of those ale-house-keepers, partly those who furnished them with drink, and in general all who gained by their sins. Some of these were not only men of substance, but men of authority; nay, in more instances than one, they were the very persons before whom the delinquents were brought. And the treatment they gave those who laid the informations, naturally encouraged _the beasts of the people_, to follow their example, and to use them as fellows not fit to live upon the earth. Hence they made no scruple, not only to treat them with the basest language, not only to throw at them mud or stones or whatever came to hand, but many times to beat them without mercy, and to drag them over the stones, or through the kennels. And that they did not murder them, was not for want of will; but the bridle was in their teeth.

6. Having therefore received help from God, they went on to restrain _Bakers_ likewise, from spending so great a part of the Lord’s day, in exercising the works of their calling. But many of these were more noble than the victuallers. They were so far from resenting this, or looking upon it as an affront, that several who had been hurried down the stream of custom, to act contrary to their own conscience, sincerely thanked them for their labour and acknowledged it as a real kindness.

7. In clearing the streets, fields and ale-houses of sabbath-breakers, they fell upon another sort of offenders as mischievous to society as any, namely, _Gamesters_ of various kinds. Some of these were of the lowest and vilest class, commonly called _gamblers_, who make a trade of seizing on young, and unexperienced men, and tricking them out of all their money. And after they have beggared them, they frequently teach them the same mystery of iniquity. Several nests of these they have rooted out, and constrained not a few of them, honestly to earn their bread by the sweat of their brow, and the labour of their hands.

8. Increasing in number and strength, they extended their views, and began not only to repress _profane swearing_, but to remove out of our streets, another public nuisance and scandal of the Christian name, _common prostitutes_. Many of these were stopped in their mid career of audacious wickedness. And in order to go to the root of the disease, many of the _houses_ that entertained them, have been detected, prosecuted according to law, and totally suppressed. And some of the poor, desolate women themselves, tho’ fallen to

“The lowest line of human infamy”

have acknowledged the gracious providence of God, and broke off their sins by lasting repentance. Several of these have been placed out, and several received into the _Magdalen Hospital_.

9. If a little digression may be allowed, who can sufficiently admire the wisdom of Divine Providence, in the disposal of the times and seasons, so as to suit one occurrence to another? For instance. Just at a time when many of these poor creatures, being stopt in their course of sin, found a desire of leading a better life, as it were in answer to that sad question, “But if I quit the way I now am in, what can I do to live? For I am not mistress of any trade; and I have no friends that will receive me:” I say, just at this time, God has prepared the _Magdalen Hospital_. Here those who have no trade, nor any friends to receive them, are received with all tenderness. Here they may live, and that with comfort, being provided with all things, that are needful _for life and godliness_.

10. But to return. The number of persons brought to justice, from _August_ 1757, to _August_ 1762 is

9596
From thence to the present time:
For unlawful gaming, and profane ♦swearing, 40
For sabbath-breaking, 400
Lewd women and keepers of ill houses, 550
For offering to sale obscene prints, 2
──────
In all 10,588

♦ ‘swering’ replaced with ‘swearing’

11. In the admission of members into the society, no regard is had to any particular sect or party. Whoever is found upon enquiry to be a good man, is readily admitted. And none who has selfish or pecuniary views, will long continue therein: not only because he can gain nothing thereby, because he would quickly be a loser: inasmuch as he must commence subscriber, as soon as he is a member. Indeed the vulgar cry is “These are all _Whitfelites_.” But it is a great mistake. About twenty of the constantly subscribing members, are all that are in connexion with Mr. _Whitefield_. About fifty are in connexion with Mr. _Wesley_. About twenty, who are of the established Church, have no connexion with either: and about seventy are dissenters, who make in all an hundred and sixty. There are indeed many more, who assist in the work by occasional subscriptions.

II. 1. These are the steps which have been hitherto taken, in prosecution of this design. I am in the second place, to shew, the _excellency_ thereof, notwithstanding the _objections_ which have been raised against it. Now this may appear from several considerations. And first, from hence: That the making an open stand, against all the ungodliness and unrighteousness, which overspread our land as a flood, is one of the noblest ways of confessing Christ in the face of his enemies. It is giving glory to God, and shewing mankind, that even in these dregs of time

“There are, who faith prefer,
Tho’ few, and piety to God.”

And what more excellent, than to render to God, the honour due unto his name? To declare by a stronger proof than words, even by suffering, and running all hazards, _Verily there is a reward for the righteous; doubtless there is a God that judgeth the earth_.

2. How excellent is the design, to prevent in any degree, the dishonour done to his glorious name, the contempt which is poured on his authority, and the scandal brought upon our holy religion, by the gross, flagrant wickedness of those who are still called by the name of Christ? To stem in any degree the torrent of vice, to repress the floods of ungodliness, to remove in any measure those occasions of blaspheming the worthy name whereby we are called, is one of the noblest designs it can possibly enter into the heart of man to conceive.

3. And as this design thus evidently tends, to bring _glory to God in the highest_, so it no less manifestly conduces, to the establishing _peace upon earth_. For as all sin directly tends, both to destroy our peace with God, by setting him at open defiance, to banish peace from our own breasts, and to set every man’s sword against his neighbour: so whatever prevents or removes sin, does in the same degree promote peace, both peace in our own soul, peace with God, and peace with one another. Such are the genuine fruits of this design, even in the present world. But why should we confine our views to the narrow bounds of time and space? Rather pass over these into eternity. And what fruit of it shall we find there? Let the apostle speak: _Brethren, if one of you err from the truth, and one convert him_ (not to this or that opinion, but to God!) _let him know, that he who converteth a sinner from the error of his way, shall save a soul from death, and hide a multitude of sins_, Jam. v. 19, 20.

4. Nor is it to individuals only, whether those who betray others into sin, or those that are liable to be betrayed and destroyed by them, that the benefit of this design redounds, but to the whole community whereof we are members. For is it not a sure observation, _righteousness exalteth a nation_? And is it not as sure on the other hand, that _sin is a reproach_ to any _people_? Yea, and bringeth down the curse of God upon them? So far therefore as righteousness in any branch is promoted, so far is the national interest advanced. So far as sin, especially open sin is restrained, the curse and reproach are removed from us. Whoever therefore they are that labour herein, they are general benefactors. They are the truest friends of their king and country. And in the same proportion as their design takes place, there can be no doubt, but God will give national prosperity, in accomplishment of his faithful word, _Them that honour me, I will honour_.

5. But it is objected, “However excellent a design this is, it does not concern _you_. For are there not persons, to whom the repressing these offences and punishing the offenders properly belong? Are there not constables and other parish-officers, who are bound by oath to this very thing?” There are constables and church-wardens in particular, who are engaged by solemn oaths, to give due information against profaners of the Lord’s day, and all other scandalous sinners. But if they leave it undone, if notwithstanding their oaths, they trouble not themselves about the matter, it concerns all that fear God, that love mankind, and that wish well to their king and country, to pursue this design with the very same vigour, as if there were no officers existing. It being just the same thing, if they are of no use, as if they had no being.

6. “But this is only a pretence: their real design, is to get money by giving informations.” So it has frequently and roundly been affirmed; but without the least shadow of truth. The contrary may be proved by a thousand instances: no member of the society, takes any part of the money which is by the law allotted to the informer. They never did from the beginning: nor does any of them ever receive any thing, to suppress or withdraw their information. This is another mistake, if not wilful slander, for which there is not the least foundation.

♦7. “But the design is impracticable. Vice is risen to such an head, that it is impossible to suppress it: especially by such means. For what can an handful of poor people, do in opposition to all the world?” _With men this is impossible, but not with God._ And they trust, not in themselves, but him. Be then the patrons of vice ever so strong, to him they are no more than grasshoppers. And all means are alike to him. It is the same thing with God _to deliver by many or by few_. The small number therefore of those who are on the Lord’s side is nothing, neither the great number of those that are against him. Still he doth whatever pleaseth him. And _there is no counsel or strength against the Lord_.

♦ ‘9’ replaced with ‘7’

8. “But if the end you aim at, be really to reform sinners, you chuse the wrong means. It is the word of God must effect this, and not human laws. And it is the work of ministers, not of magistrates. Therefore the applying to these, can only produce an outward reformation. It makes no change in the heart.”

It is true the word of God is the chief, ordinary means, whereby he changes both the hearts and lives of sinners: and he does this chiefly by the ministers of the gospel. But it is likewise true, that the magistrate is _the minister of God_: and that he is designed of God _to be a terror to evil doers_, by executing human laws upon them. If this does not change the heart, yet to prevent outward sin, is one valuable point gain’d. There is so much the less dishonour done to God, less scandal brought on our holy religion, less curse and reproach upon our nation, less temptation laid in the way of others. Yea, and less wrath heaped up by the sinners themselves against the day of wrath.

9. “Nay, rather more: for it makes many of them hypocrites, pretending to be what they are not. Others, by exposing them to shame, and putting them to expence, are made impudent and desperate in wickedness: so that in reality none of them are any better, if they are not worse than they were before.”

This is a mistake all over. For 1. Where are these hypocrites? We know none who have pretended to be what they were not. 2. The exposing obstinate offenders to shame, and putting them to expence, does not make them desperate in offending, but afraid to offend. 3. Some of them, far from being worse, are substantially better, the whole tenor of their lives being changed. Yea 4. Some are inwardly changed, even _from darkness to light, and from the power of Satan unto God_.

10. “But many are not convinced, that buying or selling on the Lord’s day is a sin.”

If they are not convinced, they ought to be: it is high time they should. The case is as plain as plain can be. For if an open, wilful breach both of the law of God and the law of the land, is not sin, pray what is? And if such a breach both of divine and human laws is not to be punished, because a man is not convinced it is a sin, there is an end of all execution of justice, and all men may live as they list.

11. “But _mild_ methods ought to be tried first.” They ought. And so they are. A mild admonition is given to every offender, before the law is put in execution against him: nor is any man prosecuted, till he has express notice, that this will be the case, unless he will prevent that prosecution, by removing the cause of it. In every case the mildest method is used, which the nature of the case will bear: nor are severer means ever applied, but when they are absolutely necessary to the end.

12. “Well, but after all this stir about reformation, what real good has been done?” Unspeakable good; and abundantly more, than any one could have expected, in so short a time, considering the small number of the instruments, and the difficulties they had to encounter. Much evil has been already prevented, and much has been removed. Many sinners have been outwardly reformed; some have been inwardly changed. The honour of him whose name we bear, so openly affronted, has been openly defended. And it is not easy to determine, how many and how great blessings, even this little stand, made for God and his cause, against his daring enemies, may already have derived upon our whole nation. On the whole then, after all the objections that can be made, reasonable men may still conclude, a more excellent design could scarce ever enter into the heart of man.

III. 1. But _what manner of men_ ought they to be, who engage in such a design? Some may imagine, any that are willing to assist therein, ought readily to be admitted; and that the greater the number of members, the greater will be their influence. But this is by no means true: matter of fact undeniably proves the contrary. While the former society for reformation of manners, consisted of chosen members only, tho’ neither many, rich, nor powerful, they broke thro’ all opposition, and were eminently successful in every branch of their undertaking. But when a number of men, less carefully chosen, were received into that society, they grew less and less useful, till by insensible degrees, they dwindled into nothing.

2. The _number_ therefore of the members is no more to be attended to, than the riches or eminence. This is a work of God. It is undertaken in the name of God, and for his sake. It follows, that men who neither love nor fear God, have no part or lot in this matter, _Why takest thou my covenant in thy mouth_, may God say to any of these, _whereas thou_ thyself _hatest to be reformed, and hast cast my words behind thee_? Whoever therefore lives in any known sin, is not fit to engage in reforming sinners. More especially if he is guilty in any instance, or in the least degree, of profaning the name of God, or buying, selling or doing any unnecessary work on the Lord’s day, or offending in any other of those instances, which this society is peculiarly designed to reform. No: let none who stands himself in need of this reformation, presume to meddle with such an undertaking. First, let him _pull the beam out of his own eye_. Let him be himself _unblamable_ in all things.

3. Not that this will suffice. Every one engaging herein, should be more than a harmless man. He should be a man of _faith_: having at least such a degree of that _evidence of things not seen_, as to _aim not at the things that are seen, which are temporal, but at those that are not seen, which are eternal_: such a faith, as produces a steady _fear of God_, with a lasting resolution, by his grace to abstain from all that he has forbidden, and to do all that he has commanded. He will more especially need, that particular branch of faith, _confidence in God_. It is this faith which _removes mountains_, which _quenches the violence of fire_, which breaks thro’ all opposition, and enables one to stand against and _chase a thousand_, knowing in whom his strength lies, and even when he has _the sentence of death in himself, trusting in him who raiseth the dead_.

4. He that has faith and confidence in God, will of consequence be a man of _courage_. And such it is highly needful every man should be, who engages in this undertaking. For many things will occur in the prosecution thereof, which are terrible to nature: indeed so terrible, that all who _confer with flesh and blood_ will be afraid to incounter them. Here therefore true courage has its proper place, and is necessary in the highest degree. And this, faith only can supply. A believer can say,

I fear no denial;
No danger I fear:
Nor start from the trial;
For Jesus is near.

5. To _courage, patience_ is nearly allied: the one regarding future, the other present evils. And whoever joins in carrying on a design of this nature, will have great occasion for this. For notwithstanding all his unblamableness, he will find himself just in _Ishmael_’s situation, _his hand against every man, and every man’s hand against him_. And no wonder. If it be true, that _all who will live godly, shall suffer persecution_, how eminently must this be fulfilled in them, who not content to live godly themselves, compel the ungodly to do so too, or at least to refrain from notorious ungodliness? Is not this, declaring war against all the world? Setting all the children of the devil at defiance? And will not Satan himself, _the prince of this world, the ruler of the darkness_ thereof, exert all his subtlety and all his force, in support of his tottering kingdom? Who can expect, the _roaring lion_ will tamely submit to have the prey plucked out of his teeth? _Ye have_ therefore _need of patience_, that _when ye have done the will of God ye may receive the promise_.

6. And ye have need of _steddiness_, that ye may _hold fast_ this _profession of your faith without wavering_. This also should be found in all that unite in this society; which is not a task for a _double-minded man_, for one that is _unstable in his ways_. He that is as a reed shaken with the wind, is not fit for this warfare, which demands a firm purpose of soul, a constant, determined resolution. One that is wanting in this, may _set his hand to the plow_: but how soon will he _look back_? He may indeed _endure for a time. But when persecution or tribulation_, public or private troubles, _arise because of the_ work, _immediately he is offended_.

7. Indeed it is hard for any to persevere in so unpleasing a work, unless _love_ overpowers both pain and fear. And therefore it is highly expedient that all engaged therein, have _the love of God shed abroad in their hearts_: that they should all be able to declare, _we love him, because he first loved us_. The presence of him whom their soul loveth, will then make their labour light. They can then say, not from the wildness of an heated imagination, but with the utmost truth, ♦and soberness.

♦ duplicate ‘and’ removed

With thee conversing, I forget
All time, and toil, and care:
Labour is rest, and pain is sweet,
While thou, my God, art here.

8. What adds a still greater sweetness even to labour and pain, is the Christian _love of our neighbour_. When they _love their neighbour_, that is, every soul of man, _as themselves_, as their own souls; when _the love of Christ constrains_ them to love one another, _even as he loved us_; when, as he _tasted death for every man_, so they are _ready to lay down their life for their brethren_, (including in that number, _every man_, every soul for which Christ died:) what prospect of danger will then be able to fright them from their labour of love? What suffering will they not be ready to undergo, to save one soul from everlasting burnings? What continuance of labour, disappointment, pain, will vanquish their fixt resolution! Will they not be

“Gainst all repulses steeled, nor ever tired,
With ♦toilsome day, or ill-succeeding night?”

So love both _hopeth and endureth all things_. So _charity never faileth_.

♦ ‘toilsom’ replaced with ‘toilsome’

9. Love is necessary for all the members of such a society, on another account likewise; even because it _is not puffed up_; it produces not only courage and patience, but _humility_. And O! how needful is this for all who are so employed! What can be of more importance, than that they should be little, and mean, and base, and vile in their own eyes? For otherwise, should they think themselves any thing, should they impute any thing to themselves, should they admit any thing of a _pharisaic_ spirit, _trusting in themselves that they were righteous, and despising others_: nothing could more directly tend to overthrow the whole design. For then they would not only have all the world, but also God himself to contend with; seeing he _resisteth the proud, and giveth grace_ only _to the humble_. Deeply conscious therefore should every member of this society be, of his own foolishness, weakness, helplessness: continually hanging with his whole soul upon him, who alone hath wisdom and strength, with an unspeakable conviction, that _the help which is done upon earth, God doth it himself_; and that it is he _alone who worketh in us, both to will and to do, of his good pleasure_.

10. One point more, whoever engages in this design should have deeply imprest on his heart, namely, that _the wrath of man worketh not the righteousness of God_. Let him therefore _learn of_ him _who was meek_ as well as lowly. And let him abide in meekness as well as humility: _With all lowliness and meekness_, let him _walk worthy of the vocation wherewith he is called_. Let him be _gentle toward all men_, good or bad, for his own sake, for their sake, for Christ’s sake. Are any _ignorant and out of the way_? Let him _have compassion_ upon them. Do they even _oppose_ the word and the work of God, yea set themselves in battle array against it? So much the more hath he need, _in meekness to instruct those who_ thus _oppose themselves_, if haply they may _awake out of the snare of the devil_, and no more be _taken captive at his will_.

IV. 1. From the _qualifications_ of those who are proper to engage in such an undertaking as this, I proceed to shew, fourthly, With what _spirit_, and in what _manner_, it ought to be pursued. First, with what spirit. Now this first regards the _motive_ which is to be preserved, in every step that is taken. For _if_ at any time _the light which is in thee be darkness, how great is that darkness_? But _if thine eye be single, thy whole body shall be full of light_. This is therefore continually to be remembred, and carried into every word and action. Nothing is to be spoke or done, either great or small, with a view to any temporal advantage: nothing with a view to the favour or esteem, the love or the praise of men. But the intention, the eye of the mind is always to be fixt on the glory of God and good of man.

2. But the Spirit with which every thing is to be done, regards the _temper_, as well as the motive. And this is no other than that, which has been described above. For the same courage, patience, steddiness, which qualify a man for the work, are to be exercised therein. _Above all_, let him _take the shield of faith_: this will quench a thousand fiery darts. Let him exert all the faith which God has given him, in every trying hour. And let _all_ his _doings be done in love_: never let this be wrested from him. Neither must _many_ waters quench this love, nor the floods of ingratitude drown it. _Let_ likewise that lowly _mind_ be in him, which was also in Christ Jesus. Yea, and let him _be cloathed with humility_, filling his heart, and adorning his whole behaviour. At the same time, let him _put on bowels of mercies, gentleness, long-suffering_: avoiding the least appearance of malice, bitterness, anger or resentment; knowing, it is our calling, not to be _overcome of evil, but_ to _overcome evil with good_. In order to preserve this humble, gentle love, it is needful to do all things with _recollection_ of spirit, _watching_ against all _hurry_, or dissipation of thought, as well as against pride, wrath, or surliness. But this can be no otherwise preserved, than by _continuing instant in prayer_, both before and after he comes into the field; and during the whole action; and by doing all in the _spirit of sacrifice_, offering all to God, thro’ the Son of his love.

3. As to the outward _manner_ of acting, a general rule is, let it be expressive of these inward tempers. But to be more particular. 1. Let every man beware, not to _do evil that good may come_. Therefore _putting away all lying_, let every man _speak the truth to his neighbour_. Use no _fraud_ or _guile_, either in order to detect or to punish any man, but _by simplicity or godly sincerity commend_ yourself to mens _consciences in the sight of_ God. It is probable, that by your adhering to these rules, fewer offenders will be convicted. But so much the more will the blessing of God accompany the whole undertaking.

4. But let innocence be joined with _prudence_, properly so called. Not that offspring of hell, which _the world calls_ prudence, which is mere craft, cunning, dissimulation: but with that _wisdom from above_, which our Lord peculiarly recommends, to all who would promote his kingdom upon earth. _Be ye_ therefore _wise as serpents_, while ye are _harmless as doves_. This wisdom will instruct you, how to suit your words and whole behaviour, to the persons with whom you have to do, to the time, place, and all other circumstances. It will teach you to cut off occasion of offence, even from those who seek occasion, and to do things of the most offensive nature, in the least offensive manner that is possible.