\u201cGive an account of thy stewardship; for thou mayest be no longer steward.\u201d <\/i><\/p>\n
Luke 16:2. <\/p>\n
1. The relation which man bears to God, the creature to his Creator, is exhibited to us in the oracles of God under various representations. Considered as a sinner, a fallen creature, he is there represented as a debtor to his Creator. He is also frequently represented as a servant, which indeed is essential to him as a creature; insomuch that this appellation is given to the Son of God when, in His state of humiliation, he \u201ctook upon Him the form of a servant, being made in the likeness of men.\u201d<\/p>\n
2. But no character more exactly agrees with the present state of man, than that of a steward. Our blessed Lord frequently represents him as such; and there is a peculiar propriety in the representation. It is only in one particular respect, namely, as he is a sinner, that he is styled a debtor; and when he is styled a servant, the appellation is general and indeterminate: But a steward is a servant of a particular kind; such a one as man is in all respects. This appellation is exactly expressive of his situation in the present world; specifying what kind of servant he is to God, and what kind of service his Divine Master expects from him.<\/p>\n
It may be of use, then, to consider this point thoroughly, and to make our full improvement of it. In order to this, let us, First, inquire, in what respects we are now God\u2019s stewards. Let us, Secondly, observe, that when he requires our souls of us, we \u201ccan be no longer stewards.\u201d It will then only remain, as we may, in the third place, observe, to \u201cgive an account of our stewardship.\u201d <\/p>\n
I. 1. And, first, we are to inquire, in what respects we are now God\u2019s stewards. We are now indebted to Him for all we have; but although a debtor is obliged to return what he has received, yet until the time of payment comes, he is at liberty to use it as he<\/i> pleases. It is not so with a steward; he is not at liberty to use what is lodged in his hands as he pleases, but as his master pleases. He has no right to dispose of anything which is in his hands, but according to the will of his lord. For he is not the proprietor of any of these things, but barely entrusted with them by another; and entrusted on this express condition, \u2014 that he shall dispose of all as his master orders. Now, this is exactly the case of every man, with relation to God. We are not at liberty to use what he has lodged in our hands as we please, but as he pleases, who alone is the possessor of heaven and earth, and the Lord of every creature. We have no right to dispose of anything we have, but according to His will, seeing we are not proprietors of any of these things; they are all, as our Lord speaks, allotria<\/i>, belonging to another person;<\/i> nor is anything properly our own,<\/i> in the land of our pilgrimage. We shall not receive ta idia<\/i>, our own things,<\/i> till we come to our own country. Eternal things only are our own: With all these temporal things we are barely entrusted by another, the Disposer and Lord of all. And he entrusts us with them on this express condition, \u2014 that we use them only as our Master\u2019s goods, and according to the particular directions which he has given us in his Word.<\/p>\n
2. On this condition he hath entrusted us with our souls, our bodies, our goods, and whatever other talents we have received: But in order to impress this weighty truth on our hearts, it will be needful to come to particulars.<\/p>\n
And, first, God has entrusted us with our soul, an immortal spirit, made in the image of God; together with all the powers and faculties thereof, understanding, imagination, memory, will, and a train of affections, either included in it or closely dependent upon it, \u2014 love and hatred, joy and sorrow, respecting present good and evil; desire and aversion, hope and fear, respecting that which is to come. All these St. Paul seems to include in two words, when he says, \u201cThe peace of God shall keep your hearts and minds.\u201d Perhaps, indeed, the latter word, noemata<\/i>, might rather be rendered thoughts,<\/i> provided we take that word in its most extensive sense, for every perception of the mind, whether active or passive.<\/p>\n
3. Now, of all these, it is certain, we are only stewards. God has entrusted us with these powers and faculties, not that we may employ them according to our own will, but according to the express orders which he has given us; although it is true that, in doing his will, we most effectually secure our own happiness; seeing it is herein only that we can be happy, either in time or in eternity. Thus we are to use our understanding, our imagination, our memory, wholly to the glory of him that gave them. Thus our will is to be wholly given up to him, and all our affections to be regulated as he directs. We are to love and hate, to rejoice and grieve, to desire and shun, to hope and fear, according to the rule which he prescribes whose we are, and whom we are to serve in all things. even our thoughts are not our own, in this sense; they are not at our own disposal; but for every deliberate motion of our mind we are accountable to our great Master.<\/p>\n
4. God has, Secondly, entrusted us with our bodies (those exquisitely wrought machines, so fearfully and wonderfully made,) with all the powers and members thereof. He has entrusted us with the organs of sense; of sight, hearing, and the rest: But none of these are given us as our own, to be employed according to our own will. None of these are lent us in such a sense as to leave us at liberty to use them as we please for a season. No: We have received them on these very terms, that, as long as they abide with us, we should employ them all in that very manner, and no other, which he appoints.<\/p>\n
5. It is on the same terms that he has imparted to us that most excellent talent of speech. Thou hast given me a tongue, says the ancient writer, that I may praise Thee therewith. For this purpose was it given to all the children of men, to be employed in glorifying God. Nothing, therefore, is more ungrateful or more absurd, than to think or say, \u201cour tongues are our own.\u201d That cannot be, unless we have created ourselves, and so are independent on the Most High. Nay, but \u201cit is he that hath made us, and not we ourselves;\u201d the manifest consequence is, that he is still Lord over us, in this as in all other respects. It follows, that there is not a word of our tongue for which we are not accountable to Him.<\/p>\n
6. To Him we are equally accountable for the use of our hands and feet, and all the members of our body. These are so many talents which are committed to our trust, until the time appointed by the Father. Until then, we have the use of all these; but as stewards, not as proprietors; to the end we should \u201crender them, not as instruments of unrighteousness unto sin, but as instruments of righteousness unto God.\u201d<\/p>\n
7. God has entrusted us, Thirdly, with a portion of worldly goods; with food to eat, raiment to put on, and a place where to lay our head; with not only the necessaries, but the conveniences, of life. Above all, he has committed to our charge that precious talent which contains all the rest, \u2014 money: Indeed it is unspeakably precious, if we are wise and faithful stewards of it; if we employ every part of it for such purposes as our blessed Lord has commanded us to do.<\/p>\n
8. God has entrusted us, Fourthly, with several talents which do not properly come under any of these heads. Such is bodily strength; such are health, a pleasing person, an agreeable address; such are learning and knowledge, in their various degrees, with all the other advantages of education. Such is the influence which we have over others, whether by their love and esteem of us, or by power; power to do them good or hurt, to help or hinder them in the circumstances of life. Add to these, that invaluable talent of time, with which God entrusts us from moment to moment. Add, lastly, that on which all the rest depend, and without which they would all be curses, not blessings; namely, the grace of God, the power of his Holy Spirit, which alone worketh in us all that is acceptable in his sight. <\/p>\n
II. 1. In so many respects are the children of men stewards of the Lord, the Possessor of heaven and earth: So large a portion of His goods, of various kinds, hath he committed to their charge. But it is not for ever, nor indeed for any considerable time: We have this trust reposed in us only during the short, uncertain space that we sojourn here below; only so long as we remain on earth, as this fleeting breath is in our nostrils. The hour is swiftly approaching, it is just at hand, when we \u201ccan be no longer stewards!\u201d The moment the body \u201creturns to the dust as it was, and the spirit to God that gave it,\u201d we bear that character no more; the time of our stewardship is at an end. Part of those goods wherewith we were before entrusted are now come to an end; at least, they are so with regard to us; nor are we longer entrusted with them: And that part which remains can no longer be employed or improved as it was before.<\/p>\n
2. Part of what we were entrusted with before is at an end, at least with regard to us. What have we to do, after this life, with food, and raiment, and houses, and earthly possessions? The food of the dead is the dust of the earth; they are clothed only with worms and rottenness. They dwell in the house prepared for all flesh; their lands know them no more: All their worldly goods are delivered into other hands, and they have \u201cno more portion under the sun.\u201d<\/p>\n
3. The case is the same with regard to the body. The moment the spirit returns to God, we are no longer stewards of this machine, which is then sown in corruption and dishonour. All the parts and members of which it was composed lie mouldering in the clay. The hands have no longer power to move; the feet have forgot their office; the flesh, sinews, and bones, are all hastening to be dissolved into common dust.<\/p>\n
4. Here end also the talents of a mixed nature; our strength, our health, our beauty, our eloquence, and address, our faculty of pleasing or persuading, or convincing others. Here end, likewise, all the honours we once enjoyed, all the power which was lodged in our hands, all the influence which we once had over others, either by the love or the esteem which they bore us. our love, our hatred, our desire, is perished: None regard how we were once affected toward them. They look upon the dead as neither able to help nor hurt them; so that \u201ca living dog is better than a dead lion.\u201d<\/p>\n
5. Perhaps a doubt may remain concerning some of the other talents wherewith we are now entrusted, whether they will cease to exist when the body returns to dust or only cease to be improvable. Indeed, there is no doubt but the kind of speech which we now use, by means of these bodily organs, will then be entirely at an end, when those organs are destroyed. It is certain, the tongue will no more occasion any vibrations in the air; neither will the ear convey these tremulous motions to the common sensory. even the sonus exilis<\/i>, the low, shrill voice, which the poet supposes to belong to a separate spirit, we cannot allow to have a real being; it is a mere flight of imagination. Indeed, it cannot be questioned, but separate spirits have some way to communicate their sentiments to each other; but what inhabitant of flesh and blood can explain that way? What we term \u201cspeech,\u201d they cannot have: So that we can no longer be stewards of this talent when we are numbered with the dead.<\/p>\n
6. It may likewise admit of a doubt, whether our senses will exist, when the organs of sense are destroyed. Is it not probable, that those of the lower kind will cease \u2014 the feeling, the smell, the taste \u2014 as they have a more immediate reference to the body, and are chiefly, if not wholly, intended for the preservation of it? But will not some kind of sight remain, although the eye be closed in death? And will there not be something in the soul equivalent to the present sense of hearing? Nay, is it not probable, that these will not only exist in the separate state, but exist in a far greater degree, in a more eminent manner, than now, when the soul, disentangled from its clay, is no longer \u201ca dying sparkle in a cloudy place;\u201d when it no longer \u201clooks through the windows of the eye and ear;\u201d but rather is all eye, all ear, all sense, in a manner we cannot yet conceive? And have we not a clear proof of the possibility of this, of seeing without the use of the eye, and hearing without the use of the ear? yea, and earnest of it continually? For does not the soul see, in the clearest manner, when the eye is of no use; namely, in dreams? Does she not then enjoy the faculty of hearing, without any help from the ear? But however this be, certain it is, that neither will our senses, any more than our speech, be entrusted to us in the manner they are now, when the body lies in the silent grave.<\/p>\n
7. How far the knowledge or learning which we have gained by education will then remain, we cannot tell. Solomon indeed says, \u201cThere is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.\u201d But it is evident, these words cannot be understood in an absolute sense. For it is so far from being true that there is no knowledge after we have quitted the body, that the doubt lies on the other side, whether there be any such thing as real knowledge till then; whether it be not a plain sober truth, not a mere poetical fiction, that<\/p>\n
All these shadows which for things we take, <\/p>\n
Are but the empty dreams, which in deaths sleep we make;<\/p>\n
only excepting those things which God Himself has been pleased to reveal to man. I will speak for one. After having sought for truth, with some diligence, for half a century, I am, at this day, hardly sure of anything but what I learn from the Bible. Nay, I positively affirm, I know nothing else so certainly, that I would dare to stake my salvation upon it.<\/p>\n
So much, however, we may learn from Solomons words, that \u201cthere is no\u201d such \u201cknowledge or wisdom in the grave,\u201d as will be of any use to an unhappy spirit; \u201cthere is no device\u201d there, whereby he can now improve those talents with which he was once entrusted. For time is no more; the time of our trial for everlasting happiness or misery is past. our day, the day of man, is over; the day of salvation is ended! Nothing now remains but the \u201cday of the Lord,\u201d ushering in wide, unchangeable eternity! <\/p>\n
8. But still, our souls, being incorruptible and immortal, of a nature \u201clittle lower than the angels\u201d (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 everything to our view which was ever committed to it. It is true, that the invisible world is, in Scripture, termed \u201cthe land of forgetfulness;\u201d or, as it is still more strongly expressed in the old translation, \u201cthe land where all things are forgotten.\u201d 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 \u201cthe land of forgetfulness.\u201d 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 anything.<\/p>\n
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 et nescire;<\/i> \u2014 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 \u201cthe corruptible body presses down the soul.\u201d 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.<\/p>\n
10. What then can we say to an ingenious man, who has lately made a discovery, that disembodied spirits have not only no senses (not even 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<\/i> indeed! Such a sleep we may call \u201ca near kinsman of death,\u201d 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?<\/p>\n
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.<\/p>\n
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 dropped off; yet, in this respect, they are as though they were not \u2014 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 entrusted with us, in order to enable us to be faithful and wise stewards, is now no longer entrusted for that purpose. The days of our stewardship are ended. <\/p>\n
III. 1. 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 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 alleged for this purpose seems rather to prove the contrary; namely (Heb. 9:27, ) \u201cIt is appointed for men once to die, and after this the judgment:\u201d For, in all reason, the word \u201conce\u201d 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 \u201cwhen the Son of man shall come in His glory, and all His holy angels with Him.\u201d 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.<\/p>\n
2. The time then when we are to give this account is, when the \u201cgreat 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.\u201d It is then \u201cthe dead, small and great, will stand before God; and the books will be opened:\u201d \u2014 The book of Scripture, to them who were entrusted therewith; the book of conscience to all mankind. The \u201cbook of remembrance,\u201d likewise (to use another scriptural expression,) which had been writing 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 Lords goods!<\/p>\n
3. The Judge of all will then inquire, \u201cHow didst thou employ thy soul? I entrusted 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 \u2014 my nature, my attributes? \u2014 my works, whether of creation, of providence, or of grace? \u2014 in acquainting thyself with my word? \u2014 in using every means to increase thy knowledge thereof? \u2014 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 \u201cfoolish and hurtful desires;\u201d 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 \u2014 not in ranging to the ends of the earth, not on folly, or sin; but on whatsoever things were pure, whatsoever things were holy;\u2019 on whatsoever was conducive to my glory, and to peace and good-will among men?\u2019\u201d<\/p>\n
4. Thy Lord will then inquire, \u201cHow didst thou employ the body wherewith I entrusted 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?\u2019 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 \u2018the will of the flesh,\u2019 of thy evil nature; or the will of the mind; (the things to which thy reason or fancy led thee;) but \u201cthe will of Him that sent\u201d 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, \u2018as instruments of righteousness?\u2019\u201d<\/p>\n
5. The Lord of all will next inquire, \u201cHow 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 thy 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 conveniences, with a single eye to my glory \u2014 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? \u2014 not in gratifying the desire of the flesh, the desire of the eye, or the pride of life; not squandering it away in vain expenses \u2014 the same as throwing it into the sea; not hoarding it up to leave behind thee \u2014 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, clothing 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?\u201d<\/p>\n
6. Thy Lord will farther inquire, \u201cHast thou been a wise and faithful steward with regard to the talents of a mixed 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, \u2018not in making provision for the flesh, to fulfil the desires thereof,\u2019 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 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? Didst thou duly observe, and carefully improve, all the influences of my Spirit \u2014 every good desire, every measure of light, all His sharp or gentle reproofs? How didst thou profit by \u2018the Spirit of bondage and fear,\u2019 which was previous to \u2018the Spirit of adoption?\u2019 And when thou wast made a partaker of this Spirit, crying in thy heart, \u201cAbba, Father,\u201d 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 a holy sacrifice, glorifying me with thy body and thy spirit? Then \u2018well done, good and faithful servant! enter thou into the joy of thy Lord!\u2019\u201d<\/p>\n
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. <\/p>\n
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!<\/p>\n
The least of these a serious care demands;<\/p>\n
For though they\u2019re little, they are golden sands!<\/p>\n
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! <\/p>\n
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 everything we have, is not our own. All these are, as our Lord speaks, ta allotria<\/i> \u2014 the property of another;<\/i> 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.<\/p>\n
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\u2019s; all we can do is due to Him. We have not received this or that, or many things only, but everything from Him: therefore, everything is His due. He that gives us all, must needs have a right to all: so that if we pay Him anything less than all, we cannot be faithful stewards. And considering, \u201cevery man shall receive his own reward, according to his own labour,\u201d we cannot be wise stewards unless we labour to the uttermost of our power; not leaving anything undone which we possibly can do, but putting forth all our strength.<\/p>\n
4. Brethren, \u201cwho is an understanding man and endued with knowledge among you?\u201d Let him show 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 \u201call things,\u201d you know, \u201care possible to him that believeth.\u201d By faith, then, \u201cput on the Lord Jesus Christ;\u201d \u201cput on the whole armour of God;\u201d 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! <\/p>\n
Edinburgh, May 14, 1768 <\/p>\n
<\/p>\n
\u201cWho will rise up with me against the wicked?\u201d<\/i><\/p>\n
Ps. 94:16.<\/p>\n
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 shown themselves wise in their generation; for by this means they more effectually promoted the kingdom of their father the devil, than otherwise they could I 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, \u201cthat he might destroy the works of the devil;\u201d first in them that are already united, and by them in all that care round about them.<\/p>\n
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.<\/p>\n
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.<\/i> 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 style themselves \u201cmembers of the Church of England\u201d 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<\/i>, \u2014 the people that know not God to any saving purpose; are indulging, day by day, instead of \u201cmortifying the flesh, with its affections and desires;\u201d and doing, themselves, those works of the devil, which they are peculiarly engaged to destroy.<\/p>\n
4. There is, therefore, still need, even in this Christian county, (as we courteously<\/i> style Great Britain,) yea, in this Christian church, (if we may give that title to the bulk of our nation,) of some to \u201crise up against the wicked,\u201d and join together \u201cagainst the evil doers.\u201d Nay, there was never more need than there is at this day, for them \u201cthat fear the Lord to speak often together\u201d on this very head, how they may \u201clift up a standard against the iniquity\u201d 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, an to repress, as much as in them lies, these \u201cfloods of ungodliness.\u201d<\/p>\n
5. For this end a few persons in London, towards the close of the last century, united together, and after a while, were termed, The Society for Reformation of Manners<\/i>; 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.<\/p>\n
6. It is a society of the same nature which has been lately formed. I purpose to show, First, the nature of their design, and the steps they have hitherto taken: Secondly, the excellency of it; with the various objections which have been raised against it: Thirdly, what manner of men they ought to be who engage in such a design: And, Fourthly, 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.<\/p>\n
I. 1. I am, First, to show the nature of their design, and the steps they have hitherto taken.<\/p>\n
It was on a Lord\u2019s 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 alehouses, 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.<\/p>\n
2. They first delivered petitions to the Right Honourable the Lord Mayor, and the Court of Aldermen; to the Justices sitting at Hick\u2019s Hall; and those in Westminster; and they received from all these honourable benches much encouragement to proceed.<\/p>\n
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 a hearty consent and universal approbation from them.<\/p>\n
4. They then printed and dispersed, at their own expense, several thousand books of instruction to Constables and other Parish Officers, explaining and enforcing 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, extract from Acts of Parliament against it, and notices to the offenders.<\/p>\n
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 naught, actual informations were made to Magistrates against persons profaning the Lord\u2019s 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\u2019s day, spending the time in alehouses, 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 alehouse keepers, to contend with, but rich and honourable men, partly the landlords of those alehouse 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 in 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 \u201cthe beasts of the people\u201d 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.<\/p>\n
6. Having, therefore, received help from God, they went on to restrain bakers likewise, from spending so great a part of the Lord\u2019s day in exercising the work 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.<\/p>\n
7. In clearing the streets, fields, and alehouses 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.<\/p>\n
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, though fallen to <\/p>\n
The lowest line of human infamy,<\/p>\n
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 Magdalene Hospital.<\/p>\n
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 stopped in their course of sin, found a desire of leading a better life, as it were in answer to that sad question, \u201cBut 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:\u201d \u2014 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; yea, they may live, and that with comfort, being provided with all things that are needful \u201cfor life and godliness.\u201d<\/p>\n
10. But to return. The number of persons brought to justice, from August, 1757, to August, 1762, is………………….9,596<\/p>\n
From thence to the present time: \u2014 <\/p>\n
For unlawful gaming, and profane swearing<\/p>\n
40<\/p>\n
For Sabbath-breaking<\/p>\n
400<\/p>\n
Lewd women, and keepers of ill houses<\/p>\n
550<\/p>\n
For offering to sale obscene prints<\/p>\n
2<\/p>\n
In all<\/p>\n
10,588<\/p>\n
11. In the admission of members into the Society, no regard is had to any particular sect or party. Whoever is found, upon inquiry, 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, but 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, \u201cThese are all Whitefieldites.\u201d But it is a great mistake. About twenty of the constantly subscribing members are all that are in connection 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.<\/p>\n
II. 1. These are the steps which have been hitherto taken in prosecution of this design. I am, in the Second place, to show the excellent thereof, notwithstanding the objections which have been raised against it. Now this may appear from several considerations. And, First, from hence, \u2014 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 showing mankind that even in these dregs of time,<\/p>\n
There are, who faith prefer<\/p>\n
Though few, and piety to God.<\/p>\n
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, \u201cVerily there is a reward for the righteous; doubtless there is a God that judgeth the earth.\u201d<\/p>\n
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 an leisure those occasions of blaspheming the worthy name hereby we are called, is one of the noblest designs it can possibly enter into the heart of man to conceive.<\/p>\n
3. And as this design thus evidently tends to bring \u201cglory to God in the highest,\u201d so it no less manifestly conduces to the establishing \u201cpeace upon earth.\u201d 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\u2019s sword against his neighbour; so whatever prevents or removes sin does in the same degree, promote peace, \u2014 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: \u201cBrethren, if one of you err from the truth, and one convert him\u201d (not to this or that Opinion, but to God!) \u201clet 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.\u201d (Jam 5:19, 20.)<\/p>\n
4.Nor is it to individuals only, whether those who betray other 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, \u201crighteousness exalteth a nation?\u201d And is it not as sure on the other hand that \u201csin is a reproach to any people?\u201d 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, \u201cThem that honour me, I will honour.\u201d<\/p>\n
5. But it is objected, \u201cHowever excellent a design this is, it does not concern you.<\/i> For are there not persons to whom there pressing these offenses and punishing the offenders properly belong? Are there not Constables, and other Parish Officers, who are bound by oath to this very thing?\u201d There are. Constables and Churchwardens, in particular, are engaged by solemn oaths to give due information against profaners of the Lord\u2019s day, and all other scandalous sinners. But if they leave it undone, \u2014 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 such Officers existing; it being just the same thing, if they are of no use, as if they had no being.<\/p>\n
6. \u201cBut this is only a pretence: Their real design is to get money by giving informations.\u201d So it has frequently and roundly been affirmed; but without the least shadow of truth. The contrary maybe 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 anything to suppress or withdraw their information. This is another mistake, if not wilful slander, for which there is not the least foundation.<\/p>\n
7. \u201cBut 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?\u201d \u201cWith men this is impossible, but not with God.\u201d 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 \u201cto deliver by many or by few.\u201d The small number, therefore, of those who are on the Lord\u2019s side is nothing; neither the great number of those that are against him. Still He doth whatever pleaseth him; and \u201cthere is no counsel or strength against the Lord.\u201d<\/p>\n
8. \u201cBut if the end you aim at be really to reform sinners, you choose 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.\u201d <\/p>\n
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 \u201cthe minister of God;\u201d and that he is designed of God \u201cto be a terror to evil-doers,\u201d by executing human laws upon them. If this does not change the heart, yet to prevent outward sin is one valuable point gained. 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.<\/p>\n
9. \u201cNay, 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 expense, 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.\u201d <\/p>\n
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 expense, 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 \u201cfrom darkness to light, and from the power of Satan unto God.\u201d<\/p>\n
10. \u201cBut many are not convinced that buying or selling on the Lord\u2019s day is a sin.\u201d <\/p>\n
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.<\/p>\n
11. \u201cBut mild<\/i> methods ought to be tried first.\u201d 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.<\/p>\n
12. \u201cWell, but after all this stir about reformation, what real good has been done?\u201d Unspeakable good; and abundantly more than anyone 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 blessing seven 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.<\/p>\n
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, though neither many, rich, nor powerful, they broke through 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.<\/p>\n
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. \u201cWhy takest thou my covenant in thy mouth?\u201d may God say to any of these; \u201cwhereas thou\u201d thyself \u201chatest to be reformed, and have cast my words behind thee?\u201d 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, of buying, selling, or doing any unnecessary work on the Lord\u2019s 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 \u201cpull the beam out of his own eye:\u201d Let him be himself unblamable<\/i> in all things.<\/p>\n
3. Not that this will suffice: Everyone engaging herein, should be more than a harmless man. He should be a man of faith; having at least, such a degree of that \u201cevidence of things not seen,\u201d as to \u201caim not at the things that are seen, which are temporal, but at those that are not seen, which are eternal;\u201d 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, \u2014 confidence in God. It is this faith which \u201cremoves mountains;\u201d which \u201cquenches the violence of fire;\u201d which breaks through all opposition; and enables one to stand against and \u201cchase a thousand,\u201d knowing in whom his strength lies, and, even when he has \u201cthe sentence of death in himself, trusting in Him who raiseth the dead.\u201d<\/p>\n
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 \u201cconfer with flesh and blood\u201d will be afraid to encounter 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,<\/p>\n
I fear no denial; no danger I fear;<\/p>\n
Nor start from the trial; \u2014 For Jesus is near.<\/p>\n
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 unblameableness, he will find himself just in Ishmael\u2019s situation, \u2014 \u201chis hand against every man, and everyman\u2019s hand against him.\u201d And no wonder: If it be true, that \u201call who will live godly shall suffer persecution,\u201d 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, \u201cthe prince of this world, the ruler of the darkness\u201d 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? \u201cYe have,\u201d therefore, \u201cneed of patience; that, after ye have done the will of God, ye may receive the promise.\u201d<\/p>\n
6. And ye have need of steadiness, that ye may \u201chold fast\u201d this \u201cprofession of your faith without wavering.\u201d This also should be found in all that unite in this Society; which is not a task for a \u201cdouble-minded man,\u201d \u2014 for one that \u201cis unstable in his ways.\u201d 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 \u201cset his hand to the plough;\u201d but how soon will he \u201clook back!\u201d He may, indeed, \u201cendure for a time; but when persecution or tribulation,\u201d public or private troubles, \u201carise because of the work, immediately he is offended.\u201d<\/p>\n
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 \u201cthe love of God shed abroad in their hearts;\u201d that they should all be able to declare, \u201cwe love him, because he first loved us.\u201d 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, \u2014 <\/p>\n
With thee conversing, I forget<\/p>\n
All time, and toil, and care:<\/p>\n
Labour is rest, and pain is sweet,<\/p>\n
While thou, my God, art here.<\/p>\n
8. What adds a still greater sweetness, even to labour and pain, is the Christian \u201clove of our neighbour.\u201d When they \u201clove their neighbour,\u201d that is, every soul of man, \u201cas themselves,\u201d as their own souls; when \u201cthe love of Christ constrains\u201d them to love one another, \u201ceven as he loved us;\u201d when, as he \u201ctasted death for every man,\u201d so they are \u201cready to lay down their life for their brethren;\u201d (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 \u201clabour of love?\u201d 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 fixed resolution? Will they not be<\/p>\n
\u2018Gainst all repulses steel\u2019d, nor ever tired<\/p>\n
With toilsome day, or ill-succeeding night?<\/p>\n
So love both \u201chopeth\u201d and \u201cendureth all things:\u201d So \u201ccharity never faileth.\u201d<\/p>\n
9. Love is necessary for all the members of such a Society, on another account likewise; even because it \u201cis not puffed up:\u201d 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 anything, should they impute anything to themselves, should they admit anything of a Pharisaic spirit, \u201ctrusting in themselves that they were righteous, and despising others;\u201d 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 \u201cresisteth the proud, and giveth grace\u201d only \u201cto the humble.\u201d 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 \u201cthe help which is done upon earth, God doth it himself;\u201d and that it is He alone \u201cwho worketh in us, both to will and to do of his good pleasure.\u201d <\/p>\n
10. One point more whoever engages in this design should have deeply impressed on his heart, namely, that \u201cthe wrath of man worketh not the righteousness of God.\u201d Let him, therefore, learn of Him who was meek, as well as lowly; and let him abide in meekness, as well as humility: \u201cWith all lowliness and meekness,\u201d let him \u201cwalk worthy of the vocation wherewith he is called.\u201d Let them be \u201cgentle toward all men,\u201d good or bad, for his own sake, for their sake, for Christ\u2019s sake. Are any \u201cignorant, and out of the way?\u201d Let him have \u201ccompassion\u201d 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 \u201cin meekness to instruct those who thus oppose themselves;\u201d if haply they may \u201cescape out of the snare of the devil,\u201d and no more be \u201ctaken captive at his will.\u201d<\/p>\n
IV. 1. From the qualifications of those who are proper to engage in such an undertaking as this I proceed to show, Fourthly, with what spirit and in what manner it ought to be pursued. First, with what spirit. Now this first regards the motive,<\/i> which is to be preserved in every step that is taken; for if, at any time \u201cthe 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.\u201d This is, therefore, continually to be remembered, 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 fixed on the glory of God and good of man.<\/p>\n
2. But the spirit with which everything is to be done regards the temper<\/i> as well as the motive. And this is no other than that which has been described above. For the same courage, patience, steadiness, which qualify a man for the work, are to be exercised therein. Above all let him \u201ctake the shield of faith:\u201d 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 \u201cbe clothed with humility,\u201d filling his heart, and adorning his whole behaviour. At the same time, let him \u201cput on bowels of mercies, gentleness, longsuffering;\u201d avoiding the least appearance of malice, bitterness, anger, or resentment; knowing it is our calling, not to be \u201covercome of evil, but to overcome evil with good.\u201d 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 \u201ccontinuing instant in prayer,\u201d 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, through the Son of his love.<\/p>\n
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 \u201cdo evil that good may come.\u201d Therefore, \u201cputting away all lying, let every man speak the truth to his neighbour.\u201d Use no fraud or guile, either in order to detect or to punish any man, but \u201cby simplicity and godly sincerity\u201d \u201ccommend yourself to men\u2019s consciences in the sight of God.\u201d 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.<\/p>\n
4. But let innocence be joined with prudence, properly so called; \u2014 not that offspring of hell which the world calls prudence, which is mere craft, cunning, dissimulation; but with that \u201cwisdom from above\u201d which our Lord peculiarly recommends to all who would promote his kingdom upon earth. \u201cBe ye therefore wise as serpents,\u201d while ye are \u201charmless as doves.\u201d 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 offense, even from those who seek occasion, and to do things of the most offensive nature in the least offensive manner that is possible.<\/p>\n
5. Your manner of speaking, particularly to offenders, should be at all times deeply serious (lest it appear like insulting or triumphing over them,) rather inclining to sad; showing that you pity them for what they do, and sympathize with them in what they suffer. Let your air and tone of voice, as well as words, be dispassionate, calm, mild; yea, where it would not appear like dissimulation, even kind and friendly. In some cases, where it will probably be received as it is meant, you may profess the goodwill you bear them; but at the same time, (that it may not be thought to proceed from fear, or any wrong inclination,) professing your intrepidity, and inflexible resolution to oppose and punish vice to the uttermost.<\/p>\n
V. 1. It remains only to make some application of what has been said, partly to you who are already engaged in this work, partly to all that fear God; and more especially to them that love as well as fear him. <\/p>\n
With regard to you who are already engaged in this work, the First advice I would give you is, calmly and deeply to consider the nature of your undertaking. Know what you are about; be thoroughly acquainted with what you have in hand; consider the objections which are made to the whole of your undertaking; and before you proceed, be satisfied that those objections have no real weight: Then may every man act as he is fully persuaded in his own mind.<\/p>\n
2. I advise you, Secondly, be not in haste to increase your number: And, in adding thereto, regard not wealth, rank, or any outward circumstance; only regard the qualifications above described. Inquire diligently, whether the person proposed be of an unblamable carriage, and whether he be a man of faith, courage, patience, steadiness; whether he be a lover of God and man. If so, he will add to your strength, as well as number: If not, you will lose by him more than you gain; for you will displease God. And be not afraid to purge out from among you any who do not answer the preceding character. By thus lessening your number, you will increase your strength: You will be \u201cvessels meet for your Master\u2019s use.\u201d<\/p>\n
3. I would, Thirdly, advise you narrowly to observe from what motive you at any time act or speak. Beware that your intention be not stained with any regard either to profit or praise. Whatever you do, \u201cdo it to the Lord; as the servants of Christ. Do not aim at pleasing yourself in any point, but pleasing Him whose you are and whom you serve. Let your eye be single, from first to last; eye God alone in every word and work. <\/p>\n
4. I advise you, in the Fourth place, see that you do everything in a right temper; with lowliness and meekness, with patience and gentleness, worthy the gospel of Christ. Take every step, trusting in God, and in the most tender, loving spirit you are able. Meantime, watch always against all hurry and dissipation of spirit; and pray always, with all earnestness and perseverance, that your faith fail not. And let nothing interrupt that spirit of sacrifice which you make of all you have and are, of all you suffer and do, that it may be an offering of a sweet-smelling savour to God, through Jesus Christ!<\/p>\n
5. As to the manner of acting and speaking, I advise you to do it with all innocence and simplicity, prudence and seriousness. Add to these, all possible calmness and mildness; nay, all the tenderness which the case will bear. You are not to behave as butchers or hangmen; but as surgeons rather, who put the patient to no more pain than is necessary in order to the cure. For this purpose, each of you, likewise, has need of \u201ca lady\u2019s hand with a lion\u2019s heart.\u201d So shall many, even of them you are constrained to punish, \u201cglorify God in the day of visitation.\u201d<\/p>\n
6. I exhort all of you who fear God, as ever you hope to find mercy at his hands, as you dread being found (though you knew it not) \u201ceven to fight against God,\u201d do not, on any account, reason, or pretence whatsoever, either directly or indirectly, oppose or hinder so merciful a design, and one so conducive to his glory. But this is not all: If you are lovers of mankind, if you long to lessen the sins and miseries of your fellow-creatures, can you satisfy yourselves, can you be clear before God, by barely not opposing it? Are not you also bound by the most sacred ties, \u201cas you have opportunity to do good to all men?\u201d And is not here an opportunity of doing good to many, even good of the highest kind? In the name of God, then, embrace the opportunity! Assist in doing this good, if no otherwise, yet by your earnest prayers for them who are immediately employed therein. Assist them, according to your ability, to defray the expense which necessarily attends it, and which, without the assistance of charitable persons, would be a burden they could not bear. Assist them, if you can without inconvenience, by quarterly or yearly subscriptions. At least, assist them now<\/i>; use the present hour, doing what God puts into your heart. Let it not be said that you saw your brethren laboring for God, and would not help them with one of your fingers. In this way, however, \u201ccome to the help of the Lord, to the help of the Lord against the mighty!\u201d<\/p>\n
7. I have an higher demand upon you who love, as well as fear, God. He whom you fear, whom you love, has qualified you for promoting his work in a more excellent way. Because you love God, you love your brother also: You love, not only your friends, but your enemies; not only the friends, but even the enemies, of God. You have \u201cput on, as the elect of God, lowliness, gentleness, long-suffering.\u201d You have faith in God, and in Jesus Christ whom he hath sent; faith which overcometh the world: And hereby you conquer both evil shame, and that \u201cfear of man which bringeth a snare;\u201d so that you can stand with boldness before them that despise you, and make no account of your labors. Qualified, then, as you are, and armed for the fight, will you be like the children of Ephraim, \u201cwho, being harnessed, and carrying bows, turned back in the day of battle?\u201d Will you<\/i> leave a few of your brethren to stand alone, against all the hosts of the aliens? O say not, \u201cThis is too heavy a cross; I have not strength or courage to bear it!\u201d True; not of yourself: But you that believe \u201ccan do all things through Christ strengthening you.\u201d \u201cIf thou canst believe, all things are possible to him that believeth.\u201d No cross is too heavy for him<\/i> to bear; knowing that they that \u201csuffer with him, shall reign with him.\u201d Say not, \u201cNay, but I cannot bear to be singular.\u201d<\/i> Then you cannot enter into the kingdom of heaven. No one enters there but through the narrow way; and all that walk in this are singular. Say not, \u201cBut I cannot endure the reproach, the odious name of an informer.\u201d And did any man ever save his soul, that was not a by-word, and a proverb of reproach? Neither canst thou ever save thine, unless thou art willing that men should say all manner of evil of thee. Say not, \u201cBut if I am active in this work, I shall lose not only my reputation, but my friends, my customers, my business, my livelihood; so that I shall be brought to poverty.\u201d Thou shalt not; thou canst not: It is absolutely impossible, unless God himself chooseth it; for his \u201ckingdom ruleth over all,\u201d and \u201cthe very hairs of thy head are all numbered.\u201d But if the wise, the gracious God choose it for thee, wilt thou murmur or complain? Wilt thou not rather say, \u201cThe cup which my Father hath given me, shall I not drink it? If you \u201csuffer for Christ, happy are you; the Spirit of glory and of God\u201d shall \u201crest upon you.\u201d Say not, \u201cI would suffer all things, but my wife will not consent to it; and, certainly, a man ought to leave father and mother and all, and cleave to his wife.\u201d True; all but God; all but Christ: But he ought not to leave him for his wife! He is not to leave any duty undone, for the dearest relative. Our Lord himself hath said in this very sense, \u201cIf any man loveth father, or mother, or wife, or children, more than me, he is not worthy of me!\u201d Say not, \u201cWell, I would forsake all for Christ; but one duty must not hinder another; and this would frequently hinder my attending public worship.\u201d Sometimes it probably would. \u201cGo, then, and learn what that meaneth, I will have mercy and not sacrifice.\u201d And whatever is lost by showing this mercy, God will repay seven-fold into thy bosom. Say not, \u201cBut I shall hurt my own soul. I am a young man; and by taking up loose women I should expose myself to temptation.\u201d Yes, if you did this in your own strength, or for your own pleasure. But that is not the case. You trust in God; and you aim at pleasing him only. And if he should call you even into the midst of a burning fiery furnace, \u201cthough thou walkest through the fire, thou shalt not be burned; neither shall the flames kindle upon thee.\u201d \u201cTrue; if he called me into the furnace; but I do not see that I am called to this.\u201d Perhaps thou art not willing to see it. However, if thou wast not called before, I call thee now, in the name of Christ: Take up thy cross, and follow him! Reason no more with flesh and blood, but now resolve to cast in thy lot with the most despised, the most infamous, of his followers; the filth and offscouring of the world! I call thee in particular, who didst once strengthen their hands, but since art drawn back. Take courage! Be strong! Fulfil their joy, by returning with heart and hand! Let it appear thou \u201cdepartedst for a season, that they might receive thee again for ever.\u201d O be \u201cnot disobedient to the heavenly calling!\u201d And, as for all of you who know whereunto ye are called, count ye all things loss, so ye may save one soul for which Christ died! And therein \u201ctake no thought for the morrow,\u201d but \u201ccast all your care on Him that careth for you!\u201d Commit your souls, bodies, substance, all to him, \u201cas unto a merciful and faithful Creator!\u201d<\/p>\n
[After this Society had subsisted several years, and done unspeakable good, it was wholly destroyed by a verdict given against it in the King\u2019s Bench, with three hundred pounds damages. I doubt a severe account remains for the witnesses, the jury, and all who were concerned in that dreadful affair!]<\/p>\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
\u201cGive an account of thy stewardship; for thou mayest be no longer steward.\u201d Luke 16:2. 1. The relation which man bears to God, the creature to his Creator, is exhibited to us in the oracles of God under various representations. Considered as a sinner, a fallen creature, he is there represented as a debtor to … Continue reading “THE
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