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53 - The Reformation of Manners - Sermons on Several Occasions · Wisdom of the Ages Library

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Who will rise up with me against the wicked Psalm ninety four sixteen. In
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all ages, men who neither feared God nor regarded men have combined together and
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formed confederacies to carry on the works of darkness. And herein they have shown
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themselves wise in their generation, For by this means they more effectually promoted the
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kingdom of their father, the Devil, than otherwise they could I have done.
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On the other hand, men who did fear God and desire the happiness
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of their fellow creatures have in every age found it needful to join together in
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order to oppose the works of darkness, to spread the knowledge of God,
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their savior, and to promote His kingdom upon earth. Indeed, He himself
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has instructed them so to do. From the time that men were upon the
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earth. He hath taught them to join together in his service, and has
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united them in one body, by one spirit. And for this very end
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He has joined them together that He might destroy the works of the devil,
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first in them that are all ready united, and by them in all that
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care round about them. This is the original design of the Church of Christ.
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It is a body of men compacted together in order first to save each
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his own soul, then to assist each other in working out their salvation,
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and afterwards, as far as in them lies, to save all men from
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present and future misery, to overturn the Kingdom of Satan and set up the
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Kingdom of Christ. And this ought to be the continued care and endeavor of
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every member of his church. Otherwise he is not worthy to be called a
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member thereof, as he is not a living member of Christ. Accordingly,
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this ought to be the constant karen endeavor of all those who are united together
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in these kingdoms, and are commonly called the Church of England. They are
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united together for this very end, to oppose the devil and all his works,
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and to wage war against the world and the flesh his constant and faithful
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allies. But do they in fact answer the end of their union, All
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who style themselves members of the Church of England heartily engaged in opposing the works
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of the Devil and fighting against the world and the flesh. Alas we cannot
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say this, so far from it that a great part I fear, the
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greater part of them are themselves the world. The people that know not God
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to any saving purpose, are indulging day by day, instead of mortifying the
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flesh with its affections and desires, and doing themselves those works of the devil
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which they are peculiarly engaged to destroy. There is therefore still need even in
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this Christian country, as we courteously style Great Britain. Yea, in this
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Christian Church, if we may give that title to the bulk of our nation,
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of some to rise up against the wicked and join together against the evildoers.
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Nay, there was never more need than there is at this day for
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them that fear the Lord to speak often together on this very head, how
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they may lift up a standard against the iniquity which overflows the land. There
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is abundant cause for all the servants of God to join together against the works
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of the devil, with united hearts and counsels and endeavors, to make a
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stand for God, and to repress as much as in them lies these floods
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of ungodliness. For this end, a few persons in London, toward the
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close of the last century united together, and after a while were termed the
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Society for Reformation of Manners, and incredible good was done by them for near
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forty years. But then most of the original members being gone to their reward,
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those who succeeded them grew faint in their mind and departed from the work,
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so that a few years ago the society ceased, nor did any of
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the kind remain in the kingdom. It is a society of the same nature
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which has been lately formed. I purposed to show first the nature of their
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design and the steps they have hitherto taken. Secondly the excellency of it,
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with the various objections which have been raised against it. Thirdly, what manner
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of men they ought to be who engage in such a design. And fourthly,
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with what spirit and in what manner they should proceed in the prosecution of
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it. I shall conclude with an application both to them and to all that
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fear God. I am first to show the nature of their design and the
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steps they have hitherto taken. It was on a Lord's Day in August seventeen
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fifty seven, that, in a small company who were met for prayer and
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religious conversation, mention was made of the gross and open profanation of that sacred
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day by persons buying and selling, keeping open shop, tippling in ale houses,
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and standing or sitting in the streets, roads or fields, vending their
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wares as on common days, especially in moor Fields, which was then full
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of them every Sunday from one end to the other. It was considered what
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method could be taken to redress these grievances, and it was agreed that six
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of them should, in the morning wait upon Sir John Fielding for instruction.
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They did so, He approved of the design and directed them how to carry
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it into execution. They first delivered petitions to the Right Honorable the Lord Mayor
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and the Court of Aldermen, to the justices sitting at hicks Hall and those
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in Westminster, and they received from all these honorable benches much encouragement to proceed.
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It was next Judge Proper to signify their design to many persons of eminent
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rank, and to the body of the clergy, as well as the ministers
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of other denominations belonging to the several churches and meetings in and about the cities
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of London and Westminster. And they had the satisfaction to meet with a hearty
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consent and universal approbation from them. They then printed and dispersed, at their
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own expense, several thousand books of instruction to constables and other parish officers,
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explaining and enforcing their several duties, and to prevent, as far as possible,
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the necessity of proceeding to an actual execution of the laws, They likewise
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printed and dispersed in all parts of the town, dissuasives from Sabbath breaking,
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extract from acts of Parliament against it, and notices to the offenders. The
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way being paved by these precautions, it was in the beginning of the year
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seventeen fifty eight that, after notices delivered again and again, which were,
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as often said, at naught, actual informations were made to magistrates against persons
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profaning the Lord's day. By this means, they first cleared the streets and
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fields of those notorious offenders, who, without any regard either to God or
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the King, were selling their wares from morning to night. They proceeded to
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a more difficult attempt, the preventing tippling on the Lord's Day, spending the
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time in ale houses which ought to be spent in the more immediate worship of
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God. Herein they were exposed to abundance of reproach, to insult an abuse
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of every kind, having not only the tiplers and those who entertained them.
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The ale house keepers to contend with, but rich and honorable men, partly
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the landlords of those ale house keepers, partly those who furnished them with drink,
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and in general all who gained by their sins. Some of these were
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not only men of substance, but men in authority. They in more instances
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than one, they were the very persons before whom the delinquents were brought,
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and the treatment they gave those who laid the informations naturally encouraged the beasts of
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the people to follow their example and to use them as fellows not fit to
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live upon the earth. Hence they made no scruple not only to treat them
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with the basest language, not only to throw at them mud or stones or
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whatever came to hand, but many times to beat them without mercy, and
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to drag them over the stones or through the kennels. And that they did
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not murder them was not for want of will, but the bridle was in
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their teeth. Having therefore received help from God, they went on to restrain
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bakers likewise from spending so great a part of the Lord's day in exercising the
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work of their calling. But many of these were more noble than the victuallers.
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They were so far from resenting this or looking upon it as an affront,
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that several who had been hurried down the stream of custom to act contrary
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to their own conscience, sincerely thanked them for their labor and acknowledged it as
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real kindness. In clearing the streets, fields and ale houses of sabbath breakers,
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they fell upon another sort of offenders, as mischievous to society as any,
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namely gamesters of various kinds. Some of these were of the lowest and
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biolist class, commonly called gamblers, who make a trade of seizing on young
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and unexperienced men and tricking them out of all their money. And after they
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have beggared them, they frequently teach them the same mystery of iniquity. Several
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nests of these they have rooted out and constrained not a few of them honestly
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to earn their bread by the sweat of their brow and the labor of their
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hands. Increasing in number and strength, they extended their views and began not
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only to repress profane swearing, but to remove out of our streets another public
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nuisance and scandal of the Christian name common prostitutes. Many of these were stopped
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in their mid career of audacious wickedness, and in order to go to the
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root of the disease, many of the houses that entertained them have been detected,
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prosecuted according to law, and totally suppressed. And some of the poor,
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desolate women themselves, though fallen to the lowest line of human infamy,
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have acknowledged the gracious providence of God and broke off their sins by lasting repentance.
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Several of these have been placed out and several received into the Magdalene Hospital.
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If a little digression may be allowed, who can sufficiently admire the wisdom
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of divine providence in the disposal of the times and seasons so as to suit
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one occurrence to another. For instance, just at a time when many of
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these poor creatures, being stopped in their course of sin, found a desire
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of leading a better life, as it were, in answer to that sad
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question, but if I quit the way I now am in, what can
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I do to live? For I am not mistress of any trade, and
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I have no friends that will receive me. I say, just at this
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time God has prepared the Magdalene Hospital. Here, those who have no trade
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nor any friends to receive them are received with all tenderness they may live,
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and that with comfort being provided with all things that are needful for life and
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godliness. But to return. The number of persons brought to justice from August
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seventeen fifty seven to August seventeen sixty two is nine thousand, five hundred ninety
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six from thence to the present time for unlawful gaming and profane swearing, forty
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for sabbath breaking, four hundred lude women and keepers of ill houses, five
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hundred fifty for offering to sail obscene Prince two in all, ten thousand,
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five hundred eighty eight. In the admission of members into the Society, no
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regard has had to any particular sect or party. Whoever is found upon inquiry
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to be a good man, is readily admitted, and none who has selfish
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or pecuniary views will long continue therein, not only because he can gain nothing
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thereby, but because he would quickly be a loser, inasmuch as he must
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commence subscriber as soon as he is a member. Indeed, the vulgar cry
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is these are all Whitefield Heights, but it is a great mistake. About
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twenty of the constantly subscribing members are all that are in connection with mister Whitefield,
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about fifty are in connection with mister Wesley, about twenty who are of
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the established Church have no connection with either, and about seventy are dissenters,
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who make in all one hundred and sixty. There are indeed many more who
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assist in the work by occasional subscriptions. These are the steps which have been
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hitherto taken in prosecution of this design. I am, in the second place
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to show the excellent thereof, notwithstanding the objections which have been raised against it.
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Now this may appear from several considerations, And first from hence that the
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making and open stand against all the ungodliness and unrighteousness which overspread our land as
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a flood. Is one of the noblest ways of confessing Christ in the face
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of his enemies. It is giving glory to God and showing mankind that even
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in these dregs of time, there are who faith prefers for, though few,
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and piety to God. And what more excellent than to render to God
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the honor do unto His name, To declare by a stronger proof than words,
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even by suffering and running all hazards. Verily there is a reward for
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the righteous. Doubtless there is a God that judgeth the earth. How excellent
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is the design to prevent in any degree the dishonor done to His glorious name,
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the contempt which is poured on His authority, and the scandal brought upon
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our holy religion by the gross, flagrant wickedness of those who are still called
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by the name of Christ, to stem in any degree the torrent of vice,
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to repress the floods of ungodliness, to remove in a leisure those occasions
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of blaspheming the worthy name hereby we are called, is one of the noblest
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designs that can possibly enter into the heart of man to conceive. And as
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this design thus evidently tends to bring glory to God in the highest, so
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it no less manifestly conduces to the establishing peace upon earth. For as all
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sin directly tends both to destroy our peace with God by setting him at open
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defiance, to banish peace from our own breasts, and to set every man's
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sword against his neighbor, so whatever prevents or remove sin does in the same
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degree promote peace, both peace and our own soul. Peace with God and
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peace with one another. Such are the genuine fruits of this design, even
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in the present world. But why should we confine our views to the narrow
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bounds of time and space, rather pass over these into eternity? And what
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fruit of it shall we find there? Let the apostle speak, Brethren,
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if one of you err from the truth, and one convert him not to
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this or that opinion, but to God, let him know that he who
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converteth a sinner from the error of his way shall save a soul from death
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and hide a multitude of sins James five, nineteen twenty. Nor is it
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to individuals only, whether those who betray other into sin, or those that
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are liable to be betrayed and destroyed by them, that the benefit of this
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design redounds, But to the whole community, whereof we are members. For
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is it not a sure observation righteousness exalteth a nation? And is it not
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as sure, on the other hand, that sin is a reproach to any
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people, yea, and bring us down the curse of God upon them.
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So far therefore, as righteousness in any branch is promoted, so far as
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the national interest advanced. So far as sin, especially open sin, is
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restrained, the curse and reproach are removed from us. Whoever therefore they are
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that labor herein they are general benefactors. They are the truest friends of their
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king and country. And in the same proportion as their design takes place,
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there can be no doubt but God will give national prosperity in accomplishment of His
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faithful word. Them that honor me, I will honor. But it is
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objected, however excellent a design this is. It does not concern you.
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For are there not persons to whom they're pressing these effect and punishing the offenders
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properly belong? Are there not constables and other parish officers who are bound by
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oath to this very thing. There are constables and church wardens, in particular,
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are engaged by solemn oaths to give due information against profaners of the Lord's
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day and all other scandalous sinners. But if they leave it undone, if
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notwithstanding their oaths, they trouble not themselves about the matter, it concerns all
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that fear God, that love mankind, and that wish well to their king
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and country to pursue this design with the very same vigor, as if there
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were no such officers existing, it being just the same thing if they are
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of no use, as if they had no being. But this is only
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a pretense. Their real design is to get money by giving informations. So
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it has frequently and roundly been affirmed, but without the least shadow of truth.
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The contrary may be proved by a thousand instances. No member of the
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society takes any part of the money which is by the law allotted to the
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informer did from the beginning, nor does any of them ever receive anything to
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suppress or withdraw their information. This is another mistake, if not wilful slander,
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for which there is not the least foundation. But the design is impracticable.
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Vice has risen to such an head that it is impossible to suppress it,
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especially by such means. For what can a handful of poor people do
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in opposition to all the world? With men, this is impossible, But
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not with God. And they trust not in themselves but Him be then the
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patrons of vice ever so strong, to him, they are no more than
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grasshoppers, And all means are alike to him. It is the same thing
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with God, to deliver by many or by few. The small number therefore
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of those who are on the Lord's side is nothing, neither the great number
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of those that are against him. Still he doth whatever pleaseth him, And
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there is no counsel or strength against the Lord. But if the end you
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aim at be really to reform sinners, you choose the wrong means. It
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is the way the Word of God must affect this, and not human laws.
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And it is the work of ministers, not of magistrates. Therefore the
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applying of these can only produce an outward reformation. It makes no change in
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the heart. It is true the word of God is the chief ordinary means,
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whereby he changes both the hearts and lives of sinners, and he does
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this chiefly by the ministers of the Gospel. But it is likewise true that
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the magistrate is the minister of God, and that he is designed of God
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to be a terror to evil doers by executing human laws upon them. If
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this does not change the heart, yet to prevent outward sin. As one
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valuable point gained, there is so much the less dishonor done to god less
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scandal brought on our Holy religion, less curse and reproach upon our nation,
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less temptation laid in the way of others, yeah and less wrath heaped up
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by the sinners themselves against the day of wrath. Nay, rather more,
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for it makes many of them hypocrites, pretending to be what they are not.
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Others, by exposing them to shame and putting them to expense, are
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made impudent and desperate in wickedness, so that in reality none of them are
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any better. If they are not worse than they were before. This is
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a mistake all over. For one, where are these hypocrites? We know
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none who have pretended to be what they were not. Two The exposing obstinate
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offenders to shame and putting them to expense does not make them desperate in offending,
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but afraid to offend. Three. Some of them, far from being
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worse, are substantially better, the whole tenor of their lives being changed.
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YEA. Four. Some are inwardly changed, even from darkness to light,
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and from the power of Satan unto God. But many are not convinced that
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buying or selling of the Lord's day is a sin. If they are not
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convinced they ought to be. It is high time they should. The case
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is as plain as plain can be. For if an open, wilful breach
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both of the law of God and the law of the land is not sin,
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pray what is? And of such a breach, both of divine and
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human laws, is not to be punished because a man is not convinced it
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is a sin. There is an end of all execution of justice, and
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all men may live as a list. But mild methods ought to be tried.
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First, they ought, and so they are. A mild admonition is
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given to every offender before the law is put an execution against him. Nor
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is any man prosecuted till he has expressed notice that this will be the case,
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unless he will prevent that prosecution by removing the cause of it. In
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every case the mildest method is used, which the nature of the case will
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bear. Nor are severer means ever applied, but when they are absolutely necessary
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to the end. Well. But after all this stir about reformation, what
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real good has been done, unspeakable good, and abundantly more than any one
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could have expected in so short a time, considering the small number of the
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instruments and the difficulties they had to encounter. Much evil has been already prevented,
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and much has been removed. Many sinners have been outwardly reformed, some
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have been inwardly changed. The honour of Him whose name we bear so openly
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affronted has been openly defended. And it is not easy to determine how many
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and how great blessings even this little stand made for God and his cause against
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his daring enemies may already have derived upon our whole nation. On the whole,
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then, after all the objections that can be made reasonable, men may
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still conclude a more excellent design could scarce ever enter into the heart of man.
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But what manner of men ought they to be who engage in such a
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design? Some may imagine any that are willing to assist therein ought readily to
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be admitted, and that the greater the number of members, the greater will
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be their influence. But this is by no means true. Matter of fact
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undeniably proves the contrary. While the former Society for Reformation of Manners consisted of
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chosen members only, though neither many, rich nor powerful, they broke through
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all oppositions and were eminently successful in every branch of their undertaking. But when
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a number of men less carefully chosen were received into that society, they grew
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less and less useful, till by insensible degrees they dwindled into nothing. The
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number therefore of the members is no more to be attended to than the riches
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or eminence. This is a work of God. It is undertaken in the
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name of God, and for his sake. It follows that men who neither
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love nor fear God have no part or lot in this matter. Why takest
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thou my covenant in thy mouth? May God say to any of these,
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whereas thou thyself hatest to be reformed, and have cast my words behind thee
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whoever therefore lives in any known sin is not fit to engage in reforming sinners,
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more especially if he is guilty in any instance, or in the least
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degree of profaning the name of God, of buying, selling, or doing
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any unnecessary work on the Lord's day, or offending in any other of those
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instances which this society is peculiarly designed to reform. No let none who stands
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himself in need of this reformation presume to meddle with such an undertaking. First,
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let him pull the beam out of his own eye. Let him be
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himself unblameable in all things. Not that this will suffice. Every one engaging
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herein should be more than a harmless man. He should be a man of
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faith, having at least such a degree of that evidence of things not seen,
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as to aim not at the things that are seen, which are temporal,
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but at those that are not seen, which are eternal. Such a
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faith as produces a steady fear of God, with a lasting resolution by his
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grace to abstain from all that He has forbidden, and to do all that
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he has commanded, He will more especially need that particular branch of faith confidence
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in God. It is this faith which removes mountains, which quenches the violence
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of fire, which breaks through all opposition, and enables one to stand against
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and chase a thousand, knowing in whom his strength lies, And even when
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he has the sentence of death, and himself trusting in Him who raiseth the
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dead, he that has faith and confidence in God will of consequence be a
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man of courage. And such it is highly needful every man should be who
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engages in this undertaking, for many things will occur in the prosecution thereof which
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are terrible to nature, indeed so terrible that all who confer with flesh and
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blood will be afraid to encounter them. Here. Therefore, true courage has
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its proper place and is necessary in the highest degree. And this faith only
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can supply A believer can say, I fear no denial, no danger,
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I fear no start from the trial. For Jesus is near to courage.
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Patience is nearly allied, though one regarding future the other present evils. And
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whoever joins in carrying on a design of this nature will have great ocasion for
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this, for notwithstanding all his unblameableness, he will find himself just in Ishmael's
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situation, his hand against every man, and every man's hand against him.
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And no wonder if it be true that all who will live godly shall suffer
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persecution, how eminently must this be fulfilled in them who, not content to
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live godly themselves, compel the ungodly to do so too, or at least
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to refrain from notorious ungodliness. Is not this declaring war against all the world,
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setting all the children of the devil at defiance, and will not satan
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himself The prince of this world, the ruler of the darkness thereof exert all
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his subtlety and all his force in support of his tottering kingdom. Who can
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expect the roaring lion will tamely submit to have the prey plucked out of his
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teeth. Ye have therefore need of patience, that, after ye have done
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the will of God, ye may receive the promise. And ye have need
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of steadiness, that ye may hold fast this profession of your faith without wavering.
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This also should be found in all that unite in this society, which
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is not a task for a double minded man, for one that is unstable
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in his ways, He that is as a reed shaken with the wind,
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is not fit for this warfare, which demands a firm purpose of soul,
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a constant, determined resolution. One that is wanting in this may set his
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hand to the plow, but how soon will he look back? He may
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indeed endure for a time, But when persecution or tribulation, public or private
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troubles arise because of the work, immediately he is offended. Indeed, it
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is hard for any to persevere in so unpleasing a work unless love overpowers both
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pain and fear, And therefore it is highly expedient that all engage therein have
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the love of God shed abroad in their hearts, that they should be able
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to declare, we love him because He first loved us. The presence of
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Him whom their soul loveth will then make their labor light. They can then
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say, not from the wildness of an heated imagination, but with the utmost
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truth and soberness, with thee conversing, I forget all time and toil and
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care. Labor is rest, and pain is sweet, while Thou, my
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God, art here. What adds a still greater sweetness even to labor and
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pain is the Christian love of our neighbor. When they love their neighbor,
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that is, every soul of man, as themselves as their own souls,
26:29
When the love of Christ constrains them to love one another even as He loved
26:32
us, When has He tasted death for every man, so they are ready
26:37
to lay down their life for their brethren, including in that number every man,
26:41
every soul for which Christ died. What prospect of danger will then be
26:45
able to frighten them from their labor of love? What suffering will they not
26:48
be ready to undergo? To save one soul from everlasting burnings. What continuance
26:53
of labor, disappointment, pain will vanquish their fixed resolution? Will they not
27:00
be against all repulses, stealed, nor ever tired with toilsome day or ill
27:06
succeeding night. So love both hopeth and endureth all things. So charity never
27:11
faileth. Love is necessary for all the members of such a society. On
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another account, likewise, even because it is not puffed up, it produces
27:22
not only courage and patience, but humility. And oh how needful is this
27:26
for all who are so employed? What can be of more importance than that
27:30
they should be little and mean, and base and vile in their own eyes?
27:34
For otherwise should they think themselves anything, should they impute anything to themselves,
27:40
should they admit anything of a faarisaic spirit, trusting in themselves that they
27:44
were righteous and despising others? Nothing could more directly tend to overthrow the whole
27:49
design, For then they would not only have all the world, but also
27:53
God himself to contend with, seeing He resisteth the proud, and giveth grace
27:59
only to the humble. Deeply conscious. Therefore, should every member of this
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society be of his own foolishness, weakness, helplessness, continually hanging with his
28:10
whole soul upon him who alone hath wisdom and strength, with an unspeakable conviction,
28:15
that the help which is done upon earth, God doth it himself,
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and that it is He alone who worketh in us, both to will and
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to do of his good pleasure. One point more, whoever engages in this
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design should have deeply impressed on his heart, namely, that the wrath of
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man worketh not the righteousness of God. Let him therefore, learn of him
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who is meek as well as lowly, and let him abide in meekness as
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well as humility, with all lowliness and meekness. Let him walk worthy of
28:45
the vocation wherewith he is called. Let them be gentle toward all men,
28:49
good or bad, for his own sake, for their sake, for Christ's
28:53
sake. Are any ignorant and out of the way, let him have compassion
28:59
upon them. Do they even oppose the word in the work of God,
29:03
ye set themselves in battle array against it. So much the more hath he
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need in meekness to instruct those who thus oppose themselves. If haply they may
29:11
escape out of the snare of the devil, and no more be taken captive
29:15
at his will. From the qualifications of those who are proper to engage in
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such an undertaking as this, I proceed to show, fourthly, with what
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spirit and in what manner it ought to be pursued. First with what spirit?
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Now this first regards the motives which is to be preserved in every step
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that is taken. For if at any time the light which is in thee
29:37
be darkness, how great is that darkness. But if thine eye be single,
29:41
thy whole body shall be full of light. This is therefore continually to
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be remembered and carried into every word in action. Nothing is to be spoke
29:51
or done, either great or small, with a view to any temporal advantage,
29:55
Nothing with a view to the favor or esteem, the love or the
29:59
praise of men. But the intention. The eye of the mind is always
30:03
to be fixed on the glory of God and good of man. But the
30:07
spirit with which everything is to be done regards the temper as well as the
30:11
motive. And this is no other than that which has been described above.
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For the same courage, patience, steadiness, which qualify a man, for
30:19
the work are to be exercised therein. Above all, let him take the
30:25
shield of faith. This will quench a thousand fiery darts. Let him exert
30:29
all the faith which God has given him in every trying hour, and let
30:33
all his doings be done in love. Never let this be rested from him.
30:37
Neither must many waters quench this love, nor the floods of ingratitude drown
30:41
it. Let likewise that lowly mind be in him, which was also in
30:45
Christ Jesus yea. And let him be closed with humility, filling his heart
30:51
and adorning his whole behavior. At the same time, let him put on
30:56
bowels of mercies, gentleness, long suffering, avoiding the least appearance of malice,
31:00
bitterness, anger, or resentment, knowing it is our calling not to
31:04
be overcome of evil, but to overcome evil with good. In order to
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preserve this humble, gentle love, it is needful to do all things with
31:14
recollection of spirit, watching against all hurry or dissipation of thought, as well
31:18
as against pride, wrath or surliness. But this can be no otherwise preserved
31:25
than by continuing instant and prayer, both before and after he comes into the
31:29
field, and during the whole action, and by doing all in the spirit
31:32
of sacrifice, offering all to God through the son of His Love. As
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to the outward manner of acting, a general rule is, let it be
31:41
expressive of these inward tempers. But to be more particular, let every man
31:47
beware not to do evil that good may come, therefore putting away all lying.
31:52
Let every man speak the truth to his neighbor. Use no fraud or
31:56
guile, either in order to detect or to punish any man. But by
32:00
simplicity and godly sincerity, commend yourself to men's consciences in the sight of God.
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It is probable that by your adhering to these rules, fewer offenders will
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be convicted, But so much the more will the blessing of God accompany the
32:14
whole undertaking. But let innocence be joined with prudence, properly so called,
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not that offspring of hell, which the world calls prudence, which is mere
32:22
craft, cunning, and dissimulation, but with that wisdom from above, which
32:28
our Lord peculiarly recommends to all who would promote His kingdom upon earth. Be
32:32
Ye therefore wise as serpents, while ye are harmless as doves. This wisdom
32:38
will instruct you how to suit your words and whole behavior to the persons with
32:43
whom you have to do, to the time, place, and all other
32:46
circumstances. It will teach you to cut off occasion of offense, even from
32:51
those who seek occasion, and to do things of the most offensive nature in
32:54
the least offensive manner that is possible. Your manner of speaking, particularly to
33:00
offenders, should be at all times deeply serious, lest it appear like consulting
33:05
a triumphing over them, rather inclining to sad showing that you pity them for
33:09
what they do and sympathize with them in what they suffer. Let your air
33:15
and tone of voice, as well as words, be dispassionate, calm,
33:19
mild, yea were it would not appear like dissimulation, even kind and friendly.
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In some cases where it will probably be received as it is meant,
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you may profess the good will you bear them, But at the same time
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that it may not be thought to proceed from fear or any wrong inclination,
33:37
professing your intrepidity and an inflexible resolution to oppose and punish vice to the uttermost.
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It remains only to make some application of what has been said, partly
33:47
to you who are already engaged in this work, partly to all that fear
33:51
God, and more especially to them that love as well as fear Him.
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With regard to you who are already engaged in this work, the first advice
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I would give you, who is calmly and deeply to consider the nature of
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your undertaking. Know what you are about, Be thoroughly acquainted with what you
34:07
have in hand, Consider the objections which are made to the whole of your
34:10
undertaking, and before you proceed, be satisfied that those objections have no real
34:15
weight. Then may every man act as he is fully persuaded in his own
34:20
mind. I advise you secondly, be not in haste to increase your number,
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and in adding there too, regard not wealth, rank, or any
34:30
outward circumstance. Only regard the qualifications above described. Inquire diligently whether the person
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proposed to be of an unblameable carriage, and whether he be a man of
34:40
faith, courage, patience, steadiness, whether he be a lover of God
34:45
and man. If so, he will add to your strength as well as
34:49
number. If not, you will lose by him more than you gain,
34:52
for you will displease God, and be not afraid to purge out from among
34:57
you any who do not answer the preceding character. By thus lessening your number,
35:01
you will increase your strength. You will be vessels meet for your master's
35:07
use. I would thirdly advise you narrowly to observe from what motive you at
35:12
any time actor speak. Beware that your intention be not stained with any regard
35:16
either to profit or praise. Whatever you do, do it to the Lord,
35:22
as the servants of Christ. Do not aim at pleasing yourself in any
35:24
point, but pleasing Him whose you are and whom you serve. Let your
35:30
eye be single from first to last I God alone in every word and work.
35:37
I advise you in the fourth place, see that you do everything in
35:39
a right temper, with lowliness and meekness, with patience and gentleness worthy the
35:45
Gospel of Christ. Take every step trusting in God and in the most tender,
35:50
loving spirit you are able. Meantime, watch always against all hurry and
35:54
dissipation of spirit, and pray always with all earnestness and perseverance, that your
36:00
faith fail not, and let nothing interrupt that spirit of sacrifice which you make
36:06
of all you have and are of all you suffer, and do that it
36:09
may be an offering of a sweet smelling savor to God through Jesus Christ.
36:15
As to the manner of acting and speaking, I advise you to do it
36:17
with all innocence and simplicity, prudence and seriousness. Add to these all possible
36:23
calmness and mildness, nay, all the tenderness which the case will bear.
36:30
You are not to behave as butchers or hangmen, but as surgeons rather,
36:34
who put the patient to no more pain than is necessary in order to the
36:37
cure. For this purpose, each of you likewise has need of a lady's
36:42
hand with a lion's heart, So shall many, even of them you are
36:45
constrained to punish glorify God in the day of visitation. I exhort all of
36:52
you who fear God, as ever you hope to find mercy at His hands,
36:55
as you dread being found, though you knew it, not even to
36:59
fight against God. Do not, on any account reason or pretense whatsoever,
37:04
either directly or indirectly, a pose or hinder so merciful a design, and
37:08
one so conducive to his glory. But this is not all. If you
37:14
are lovers of mankind. If you long to lessen the sins and miseries of
37:17
your fellow creatures, can you satisfy yourselves? Can you be clear before God
37:23
by barely not opposing it? Are not you also bound by the most sacred
37:28
ties? As you have opportunity to do good to all men, and is
37:31
not here an opportunity of doing good to many, even good of the highest
37:36
kind, in the name of God, Then embrace the opportunity. Assist in
37:40
doing this good, if no otherwise, yet, by your earnest prayers for
37:45
them who are immediately employed therein, assist them according to your ability to defray
37:50
the expense which necessarily attends it, and which without the assistance of charitable persons,
37:54
would be a burden they could not bear. Assist them. If you
38:00
can, without inconvenience by quarterly or yearly subscriptions, at least assist them.
38:05
Now use the present hour doing what God puts into your heart. Let it
38:09
not be said that you saw your brethren laboring for God and would not help
38:13
them with one of your fingers. In this way, however, come to
38:16
the help of the Lord. To the help of the Lord against the Mighty
38:22
I have a higher demand upon you, who love as well as fear God.
38:25
He whom you fear, whom you love, has qualified you for promoting
38:30
His work in a more excellent way. Because you love God, you love
38:35
your brother. Also, you love not only your friends, but your enemies.
38:39
Not only the friends, but even the enemies of God. You have
38:44
put on as the elect of God. Lowliness, gentleness, long suffering.
38:50
You have faith in God and in Jesus Christ, whom he hath sent,
38:53
faith which overcometh the world. And hereby you conquer both evil, shame and
38:59
that fear of man which bringeth a snare, so that you can stand with
39:01
boldness before them that despise you, and make no account of your labors.
39:07
Qualified, then as you are and armed for the fight, will you be
39:10
like the children of Iphra I am, who, being harnessed and carrying bows,
39:14
turned back in the day of battle. Will you leave a few of
39:16
your brethren to stand alone against all the hosts of the aliens? Oh,
39:22
say not, this is too heavy a cross. I have not strength or
39:24
courage to bear it. True, not of yourself, but you that believe
39:30
can do all things, who Christ strengthening you. If thou canst believe all
39:34
things are possible to him that believeth no cross is too heavy for him to
39:37
bear, knowing that they that suffer with him shall reign with him. Say
39:43
not, nay, but I cannot bear to be singular. Then you cannot
39:47
enter into the Kingdom of heaven. No one enters there but through the narrow
39:52
way, and all that walk in this are singular. Say not, but
39:57
I cannot endure the reproach the odious of an informer. And did any man
40:02
ever save his soul that was not a byword and a proverb of reproach.
40:06
Neither canst thou ever save thine unless thou art willing that men should say all
40:09
manner of evil of thee. Say not, but if I am active in
40:15
this work, I shall lose not only my reputation, but my friends,
40:17
my customers, my business, my livelihood, so that I shall be brought
40:21
to poverty. Thou shalt not. Thou canst not. It is absolutely impossible
40:27
unless God himself chooseth it for his kingdom ruleth overall. And the very hairs
40:32
of thy head are not all numbered. But if the wise, the gracious
40:37
God choose it for THEE, wilt thou murmur or complain? Wiltou not rather?
40:40
Say? The cup which my father hath given me? Shall I not
40:45
drink it? If you suffer for Christ? Happy are you? This spirit
40:49
of glory and of God shall rest upon you? Say not, I would
40:53
suffer all things, but my wife will not consent to it. And certainly
40:57
a man ought to leave father and mother and all in cl leave to his
41:00
wife, true, all but God, all but Christ. But he ought
41:06
not to leave him for his wife. He is not to leave any duty
41:09
undone for the dearest relative. Our Lord himself has said in this very sense,
41:15
if any man loveth father, or mother, or wife or children more
41:19
than me, he is not worthy of me. Say not, well,
41:24
I would forsake all for Christ. But one duty must not hinder another.
41:28
And this would frequently hinder my attending public worship. Sometimes it probably would go
41:34
then and learn what that meaneth I will have mercy and not sacrifice. And
41:39
whatever is lost by showing this mercy, God will repay sevenfold into thy bosom.
41:45
Say not, but I shall hurt my own soul. I am a
41:49
young man, and by taking up loose women I should expose myself to temptation.
41:53
Yes, if you did this in your own strength or for your own
41:57
pleasure. But that is not the case. You trust in God, and
42:00
you aim at pleasing Him only. And if He should call you even into
42:05
the midst of it burning fiery furnace, though thou walkest through the fire,
42:07
thou shalt not be burned, and neither shall the flames kindle upon THEE.
42:13
True if he called me into the furnace, but I do not see that
42:15
I am called to this. Perhaps thou art not willing to see it.
42:21
However, if thou wast not called before, I call THEE now in the
42:23
name of Christ, take up thy cross and follow him. Reason no more
42:28
with flesh and blood, but now resolve to cast in thy lot with the
42:30
most despised, the most infamous of his followers, the filth and off scouring
42:36
of the world. I call THEE in particular, who didst one strengthen their
42:39
hands, But since are drawn back, take courage, be strong, fulfill
42:45
their joy by returning with heart and hand. Let it appear thou he partest
42:50
for a season, that they might receive THEE again forever. Oh, be
42:53
not disobedient to the heavenly calling. And as for all of you who know
42:59
whereunto ye are called county all things loss. So you may save one's soul
43:02
for which Christ died, and therein take no fought for the morrow. But
43:07
cast all your care on him that careth, For you commit your souls,
43:10
bodies, substance all to Him, as unto a merciful and faithful creator.
43:19
After this society had subsisted several years and done unspeakable good, it was wholly
43:22
destroyed by a verdict given against it in the King's bench, with three hundred
43:27
pounds damages. I doubt a severe account remains for the witnesses, the jury,
43:31
and all who are concerned in that dreadful affair. End of Section fifty three.