The Works of the Rev. John Wesley
Transcriber’s Notes
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THE
WORKS
OF THE
Rev. JOHN WESLEY, M.A.
Late Fellow of Lincoln-College, Oxford.
Volume IV.
BRISTOL:
Printed by WILLIAM PINE, in Wine-Street
MDCCLXXI.
THE
CONTENTS
Of the Fourth Volume.
SERMONS on several Occasions.
On Self-denial.
Luke ix. 23. And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
The Cure of Evil-speaking.
Matt. xviii. 15, 16, 17. If thy brother shall sin against thee, go and tell him his fault between thee and him alone: if he will hear thee, thou hast gained thy brother.
But if he will not hear, take with thee one or two more, that by the mouth of two or three witnesses, every word may be established.
And if he will not hear them, tell it to the church: but if he will not hear the church, let him be to thee as an Heathen man and a Publican.
The Use of Money.
Luke xvi. 9. I say unto you, make unto yourselves friends of the mammon of righteousness, that when ye fail, they may receive you into the everlasting habitations.
The Good Steward.
Luke xvi. 2. Give an account of thy stewardship: for thou canst be no longer steward.
Preached before the Reformation Society.
Psalm xciv. 16. Who will rise up with me against the wicked?
On the Death of the Rev. Mr. George Whitefield.
Numb. xxiii. 10. Let me die the death of the righteous, and let my last end be like his!
[Advice to the People called Methodists],
With regard to dress.
The Duties of Husbands and Wives.
The first duties of the married, Chastity.
Of the Love of married persons.
Of the effects of love.
Of the duties of the married to their family.
Of a man’s keeping his authority.
Of the wife’s peculiar duties.
CHAP. VII.
[Some application of the whole.]
An extract from Mr. Law’s treatise on Christian Perfection.
Several important considerations and directions.
Christianity requires a renouncing of the world, and all worldly tempers.
Christianity calleth all men to a state of self-denial and mortification.
The necessity of divine grace, another general ground of self-denial.
The necessity of divine grace, obligeth all Christians to a constant purity and holiness of conversation; wherein is shewn the great danger and impiety of reading vain and impertinent books.
SERMON XLVIII.
SELF-DENIAL.
Luke ix. 23.
And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
1.IT has been frequently imagined, that the direction here given, related chiefly, if not wholly to the apostles: at least to the Christians of the first ages, or those in a state of persecution. But this is a grievous mistake: for although our blessed Lord is here directing his discourse more immediately to his apostles, and those other disciples who attended him in the days of his flesh, yet in them he speaks to us, and to all mankind, without any exception or limitation. The very reason of the thing puts it beyond dispute, that the duty which is here enjoined, is not peculiar to them, or to the Christians of the early ages. It no more regards any particular order of men, or particular time, than any particular country. No: it is of the most universal nature, respecting all times and all persons. Yea, and all things: not meats and drinks only, and things pertaining to the senses. The meaning is, If any man, of whatever rank, station, circumstances, in any nation, in any age of the world, will effectually come after me, let him deny himself in all things: let him take up his cross, of whatever kind, yea and that daily, and follow me.
2. The denying ourselves and the taking up our cross, in the full extent of the expression, is not a thing of small concern: it is not expedient only, as are some of the circumstantials of religion; but it is absolutely, indispensably necessary, either to our becoming, or continuing his disciples. It is absolutely necessary, in the very nature of the thing, to our coming after him and following him. Insomuch that as far as we do not practise it, we are not his disciples. If we do not continually deny ourselves, we do not learn of him, but of other masters. If we do not take up our cross daily, we do not come after him: but after the world, or the prince of the world, or our own fleshly mind. If we are not walking in the way of the cross, we are not following him; we are not treading in his steps, but going back from, or at least wide of him.
3. It is for this reason that so many ministers of Christ, in almost every age and nation, particularly since the reformation of the church from the innovations and corruptions gradually crept into it, have wrote and spoke so largely on this important duty, both in their public discourses and private exhortations. This induced them to disperse abroad many tracts upon the subject; and some in our own nation. They knew both from the oracles of God, and from the testimony of their own experience, how impossible it was not to deny our master, unless we will deny ourselves: and how vainly we attempt to follow him that was crucified, unless we take up our own cross daily.
4. But may not this very consideration make it reasonable to enquire, If so much has been said and wrote on the subject already, what need is there to say or write any more? I answer, there are no inconsiderable numbers, even of people fearing God, who have not had the opportunity either of hearing what has been spoke, or reading what has been wrote upon it. And perhaps if they had read much of what has been written, they would not have been much profited. Many who have wrote, (some of them large volumes) do by no means appear to have understood the subject. Either they had imperfect views of the very nature of it (and then they could never explain it to others) or they were unacquainted with the due extent of it; they did not see how exceeding broad this command is: or they were not sensible of the absolute, the indispensable necessity of it. Others speak of it in so dark, so perplext, so intricate, so mystical a manner, as if they designed rather to conceal it from the vulgar, than to explain it to common readers. Others speak admirably well, with great clearness and strength, on the necessity of self-denial; but then they deal in generals only, without coming to particular instances, and so are of little use to the bulk of mankind, to men of ordinary capacity and education. And if some of them do descend to particulars, it is to those particulars only, which do not affect the generality of men, since they seldom, if ever, occur in common life: such as the enduring imprisonment or tortures: the giving up, in a literal sense, their houses or lands, their husbands or wives, children, or life itself: to none of which we are called, nor are likely to be, unless God should permit times of public persecution to return. In the mean time, I know of no writer in the English tongue, who has described the nature of self-denial, in plain and intelligible terms, such as lie level with common understandings, and applied it to those little particulars, which daily occur in common life. A discourse of this kind is wanted still: and it is wanted the more, because in every stage of the spiritual life, altho’ there is a variety of particular hindrances, of our attaining grace or growing therein, yet are all resolvible into these general ones, either we do not deny ourselves, or we do not take up our cross.
In order to supply this defect in some degree, I shall endeavour to shew, first, What it is for a man to deny himself, and what to take up his cross: and secondly, That if a man be not fully Christ’s disciple, it is always owing to the want of this.
I. 1. I shall, first, endeavour to shew, What it is for a man, to deny himself and take up his cross daily. This is a point which is of all others most necessary to be considered, and throughly understood, even on this account, that it is of all others most opposed, by numerous and powerful enemies. All our nature must certainly rise up against this, even in its own defence: the world consequently, the men who take nature not grace for their guide, abhor the very sound of it. And the great enemy of our souls, well knowing its importance, cannot but move every stone against it. But this is not all: even those who have in some measure shaken off the yoke of the devil, who have experienced, especially of late years, a real work of grace in their hearts, yet are no friends to this grand doctrine of Christianity, tho’ it is so peculiarly insisted on by their master. Some of them are as deeply and totally ignorant concerning it, as if there was not one word about it in the bible. Others are farther off still, having unawares imbibed strong prejudices against it. These they have received partly from outside Christians; men of a fair speech and behaviour, who want nothing of godliness, but the power, nothing of religion, but the spirit: and partly from those who did once, if they do not now, taste of the powers of the world to come. But are there any of these who do not both practise self-denial themselves and recommend it to others? You are little acquainted with mankind, if you doubt of this. There are whole bodies of men who only do not declare war against it. To go no farther than London. Look upon the whole body of Predestinarians, who by the free mercy of God, have lately been called out of the darkness of nature, into the light of faith. Are they patterns of self-denial? How few of them even profess to practise it at all! How few of them recommend it themselves, or are pleased with them that do? Rather do they not continually represent it in the most odious colours? As if it were seeking salvation by works, or seeking to establish our own righteousness? And how readily do Antinomians of all kinds, from the smooth Moravian, to the boistrous, foul-mouthed Ranter, join the cry, with their silly, unmeaning cant, of legality, and preaching the law? Therefore you are in constant danger of being wheedled, hectored, or ridiculed out of this important gospel-doctrine, either by false teachers or false brethren; (more or less beguiled from the simplicity of the gospel) if you are not deeply grounded therein. Let fervent prayer then go before, accompany, and follow, what you are now about to read, that it may be written in your heart by the finger of God, so as never to be erased.
2. But what is self-denial? Wherein are we to deny ourselves? And whence does the necessity of this arise? I answer, the will of God is the supreme, unalterable rule for every intelligent creature: equally binding every angel in heaven, and every man upon earth. Nor can it be otherwise: this is the natural, necessary result of the relation between creatures and their Creator. But if the will of God be our one rule of action, in every thing, great and small, it follows by undeniable consequence, that we are not to do our own will in any thing. Here therefore we see at once the nature, with the ground and reason of self-denial. We see the nature of self-denial: it is the denying or refusing to follow our own will, from a conviction that the will of God is the only rule of action to us. And we see the reason thereof, because we are creatures; because it is he that hath made us and not ourselves.
3. This reason for self-denial must hold, even with regard to the angels of God in heaven: and with regard to man, innocent and holy, as he came out of the hands of his Creator. But a farther reason for it arises, from the condition wherein all men are since the fall. We are all now shapen in wickedness, and in sin did our mother conceive us. Our nature is altogether corrupt, in every power and faculty. And our will, depraved equally with the rest, is wholly bent to indulge our natural corruption. On the other hand, it is the will of God, that we resist and counter-act that corruption, not at some times, or in some things only, but at all times, and in all things. Here therefore is a farther ground for constant and universal self-denial.
4. To illustrate this a little further. The will of God is a path leading straight to God. The will of man which once ran parallel with it, is now another path, not only different from it, but in our present state directly contrary to it. It leads from God; if therefore we walk in the one, we must necessarily quit the other. We cannot walk in both. Indeed a man of faint heart and feeble hands, may go in two ways, one after the other. But he cannot walk in two ways at the same time: he cannot at one and the same time, follow his own will, and follow the will of God; he must chuse the one or the other: denying God’s will, to follow his one, or deny himself, to follow the will of God.
5. Now it is undoubtedly pleasing for the time, to follow our own will, by indulging in any instance that offers, the corruption of our nature. But the following it in any thing, we so far strengthen the perverseness of our will: and by indulging it, we continually increase the corruption of our nature. So by the food which is agreeable to the palate we often increase a bodily disease. It gratifies the taste; but it inflames the disorder. It brings pleasure: but it also brings death.
6. On the whole then, to deny ourselves is, to deny our own will, where it does not fall in with the will of God, and that, however pleasing it may be: it is, to deny ourselves any pleasure which does not spring from, and lead to God: that is, in effect to refuse going out of our way, though into a pleasant, flowry path: to refuse what we know to be deadly poison, though agreeable to the taste.
7. And every one that would follow Christ, that would be his real disciple, must not only deny himself, but take up his cross also. A cross is, any thing contrary to our will, any thing displeasing to our nature. So that taking up our cross goes a little farther than denying ourselves: it rises a little higher, and is a more difficult task to flesh and blood: it being more easy, to forego pleasure, than to endure pain.
8. Now in running the race which is set before us, according to the will of God, there is often a cross lying in the way, that is, something which is not joyous, but grievous, something which is contrary to our will, which is displeasing to our nature. What then is to be done? The choice is plain; either we must take up our cross, or we must turn aside from the way of God, from the holy commandment delivered to us: if we do not stop altogether, or turn back to everlasting perdition.
9. In order to the healing of that corruption that evil disease which every man brings with him into the world, it is often needful, to pluck out as it were a right-eye, to cut off a right-hand: so painful is either the thing itself which must be done, or the only means of doing it: the parting, suppose with a foolish desire, with an inordinate affection: or a separation, from the object of it, without which it can never be extinguished. In the former kind, the tearing away such a desire or affection, when it is deeply rooted in the soul, is often like the piercing of a sword, yea, like the dividing asunder of the soul and spirit, the joints and marrow. The Lord then sits upon the soul as a refiner’s fire, to burn up all the dross thereof. And this is a cross indeed: it is essentially painful: it must be so in the very nature of the thing. The soul cannot be thus torn asunder, it cannot pass through the fire, without pain.
10. In the latter kind, the means to heal a sin-sick soul, to cure a foolish desire, an inordinate affection, are often painful, not in the nature of the thing, but from the nature of the disease. So when our Lord said to the rich young man, Go sell that thou hast and give it to the poor, (as well knowing, this was the only means of healing his covetousness) the very thought of it gave him so much pain, that he went away sorrowful: chusing rather to part with his hope of heaven, than his possessions on earth. This was a burden he could not consent to lift, a cross he would not take up. And in the one kind or the other every follower of Christ will surely have need to take up his cross daily.
11. The taking up differs a little from bearing his cross. We are then properly said to bear our cross, when we endure what is laid upon us without our choice, with meekness and resignation. Whereas we do not properly take up our cross, but when we voluntarily suffer what it is in our power to avoid: when we willingly embrace the will of God, though contrary to our own: when we chuse what is painful, because it is the will of our wise and gracious Creator.
12. And thus it behoves every disciple of Christ, to take up, as well as to bear his cross. Indeed in one sense, it is not his alone; it is common to him and many others: seeing there is no temptation befals any man εἰ μή ἀνθρώπινος· but such as is common to men, such as is incident and adapted to their common nature, and situation in the present world. But in another sense, as it is considered with all its circumstances, it is his; peculiar to himself: it is prepared of God for him: it is given by God to him, as a token of his love: and if he receives it as such, and (after using such means to remove the pressure as Christian wisdom directs) lies as clay in the Potter’s hand, it is disposed and ordered by God for his good, both with regard to the quality of it, and in respect to its quantity and degree, its duration, and every other circumstance.
13. In all this we may easily conceive our blessed Lord to act as the physician of our souls, not merely for his own pleasure, but for our profit that we may be partakers of his holiness. If in searching our wounds he puts us to pain, it is only in order to heal them. He cuts away what is putrified or unsound, in order to preserve the sound part. And if we freely chuse the loss of a limb, rather than the whole body should perish, how much more should we chuse, figuratively, to cut off a right-hand, rather than the whole soul should be cast into hell?
14. We see plainly then both the nature and ground, of taking up our cross. It does not imply the [♦]disciplining ourselves (as some speak) the literally tearing our own flesh: the wearing haircloth, or iron girdles, or any thing else that would impair our bodily health: (although we know not what allowance God may make for those, who acts thus through involuntary ignorance:) but the embracing the will of God, tho’ contrary to our own; the chusing wholesome, tho’ bitter, medicines: the freely accepting temporary pain, of whatever kind, and in whatever degree, when it is either essentially or accidentally necessary to eternal pleasure.
[♦] ‘discipling’ replaced with ‘disciplining’
II. 1. I am, secondly, to shew, that it is always owing to the want either of self-denial, or taking up his cross, that any man does not throughly follow him, is not fully a disciple of Christ.
It is true, this may be partly owing in some cases, to the want of the means of grace: of hearing the true word of God spoken with power, of the sacraments, or of Christian fellowship. But where none of these is wanting, the great hindrance of our receiving or growing in the grace of God, is always the want of denying ourselves, or taking up our cross.
2. A few instances will make this plain. A man hears the word which is able to save his soul. He is well pleased with what he hears, acknowledges the truth, and is a little affected by it. Yet he remains dead in trespasses and sins, senseless and unawakened. Why is this? Because he will not part with his bosom-sin, tho’ he now knows it is an abomination unto the Lord. He came to hear, full of lust and unholy desire: and he will not part with them. Therefore no deep impression is made upon him, but his foolish heart is still hardened: that is, he is still senseless and unawakened, because he will not deny himself.
3. Suppose he begins to awake out of sleep, and his eyes are a little opened, why are they so quickly closed again? Why does he again sink into the sleep of death? Because he again yields to his bosom-sin: he drinks again of the pleasing poison. Therefore it is impossible that any lasting impression, should be made upon his heart. That is, he relapses into his fatal insensibility, because he will not deny himself.
4. But this is not the case with all. We have many instances of those, who when once awakened sleep no more. The impressions once received, do not wear away; they are not only deep, but lasting. And yet many of these have not found what they seek: they mourn, and yet are not comforted. Now why is this? It is because they do not bring forth fruits meet for repentance: because they do not according to the grace they have received, cease from evil, and do good. They do not cease from the easily besetting sin, the sin of their constitution, of their education, or of their profession. Or they omit doing the good they may, and know they ought to do, because of some disagreeable circumstances attending it: that is, they do not attain faith, because they will not deny themselves, or take up their cross.
5. “But this man did receive the heavenly gift. He did taste of the powers of the world to come. He saw the light of the glory of God, in the face of Jesus Christ. The peace which passeth all understanding, did rule his heart and mind; and the love of God was shed abroad therein, by the Holy Ghost which was given unto him. Yet he is now weak as another man. He again relishes the things of earth, and has more taste for the things which are seen, than for those which are not seen. The eye of his understanding is closed again, so that he cannot see him that is invisible. His love is waxed cold, and the peace of God no longer rules in his heart. And no marvel: for he has again given place to the devil, and grieved the Holy Spirit of God. He has turned again unto folly, to some pleasing sin, if not in outward act, yet in heart.” He has given place to pride, or anger, or desire; to self-will, or stubbornness. Or he did not stir up the gift of God which was in him; he gave way to spiritual sloth, and would not be at the pains of praying always, and watching thereunto with all perseverance. That is, he made shipwreck of the faith, for want of self-denial and taking up his cross daily.
6. But perhaps he has not made shipwreck of the faith: he has still a measure of the Spirit of adoption, which continues to witness with his spirit that he [♦]is a child of God. However he is not going on to perfection: he is not, at once, hungring and thirsting after righteousness, panting after the whole image and full enjoyment of God, as the hart after the water-brook. Rather he is weary and faint in his mind, and as it were hovering between life and death. And why is he thus, but because he hath forgotten the word of God, By works is faith made perfect? He does not use all diligence, in working the works of God. He does not continue instant in prayer, private as well as public: in communicating, hearing, meditation, fasting and religious conference. If he does not wholly neglect some of these means, at least he does not use them all, with his might. Or he is not zealous of works of charity, as well as works of piety. He is not merciful after his power, with the full ability which God giveth. He does not fervently serve the Lord, by doing good to men, in every kind, and in every degree he can, to their souls as well as their bodies. And why does he not continue in prayer? Because in times of dryness it is pain and grief unto him. He does not continue in hearing at all opportunities, because sleep is sweet; or it is cold, or dark, or rainy. But why does he not continue in works of mercy? Because he cannot feed the hungry, or cloath the naked, unless he retrench the expence of his own apparel, or use cheaper and less pleasing food. Beside which, the visiting the sick or those that are in prison, is attended with many disagreeable circumstances. And so are most works of spiritual mercy; reproof, in particular. He would reprove his neighbour; but sometimes shame, sometimes fear comes between. For he may expose himself not only to ridicule, but to heavier inconveniences too. Upon these and the like considerations, he omits one or more, if not all works of mercy and piety. Therefore his faith is not made perfect, neither can he grow in grace: namely, because he will not deny himself, and take up his daily cross.
[♦] ‘his’ replaced with ‘is’
7. It manifestly follows, That it is always owing to the want, either of self-denial or taking up his cross, that a man does not throughly follow his Lord, that he is not fully a disciple of Christ. It is owing to this, that he who is dead in sin, does not awake, tho’ the trumpet be blown: that he who begins to awake out of sleep, yet has no deep or lasting conviction: that he who is deeply and lastingly convinced of sin, does not attain remission of sins: that some who have received this heavenly gift, retain it not, but make shipwreck of the faith: and that others, if they do not draw back to perdition, yet are weary and faint in their mind, and do not reach the mark of the prize of the high-calling of God in Christ Jesus.
III. 1. How easily may we learn hence, that they know neither the scripture nor the power of God, who directly or indirectly, in public or in private, oppose the doctrine of self-denial and the daily cross. How totally ignorant are these men, of an hundred particular texts, as well as of the general tenor of the whole oracles of God? And how entirely unacquainted must they be, with true, genuine, Christian experience! Of the manner wherein the Holy Spirit ever did, and does at this day work in the souls of men? They may talk indeed very loudly and confidently, (a natural fruit of ignorance) as though they were the only men who understood either the word of God, or the experience of his children. But their words are, in every sense, vain words: they are weighed in the ballance and found wanting.
2. We may learn from hence, secondly, the real cause why not only many particular persons, but even bodies of men, who were once burning and shining lights, have now lost both their light and heat. If they did not hate and oppose, they at least lightly esteemed this precious gospel-doctrine. If they did not boldly say, Abnegationem omnem proculcamus, internecioni damus; “We trample all self-denial under foot, we devote it to destruction:” yet they neither valued it according to its high importance nor took any pains in practising it. Hanc mystici docent, said that great, bad man. The mystic writers teach self-denial: no, the inspired writers. And God teaches it to every soul, who is willing to hear his voice.
3. *We may learn from hence, thirdly, That it is not enough for a minister of the gospel, not to oppose the doctrine of self-denial, to say nothing concerning it. Nay, he cannot satisfy his duty, by saying a little in favour of it. If he would indeed be pure from the blood of all men, he must speak of it frequently and largely: he must inculcate the necessity of it, in the clearest and strongest manner. He must press it with his might, on all persons, at all times, and in all places: laying line upon line, line upon line, precept upon precept, precept upon precept. So shall he have a conscience void of offence: so shall he save his own soul and those that hear him.
4. Lastly, See that you apply this, every one of you, to your own soul. Meditate upon it when you are in secret: ponder it in your heart. Take [♦]care not only to understand it throughly, but to remember it to your live’s end. Cry unto the strong for strength, that you may no sooner understand, than enter upon the practice of it. Delay not the time, but practise it immediately, from this very hour: practise it universally, on every one of the thousand occasions which occur in all circumstances of life. Practise it daily; without intermission, from the hour you first set your hand to the plow: and enduring therein to the end, till your spirit returns to God.
[♦] ‘are’ replaced with ‘care’
SERMON XLIX.
THE CURE OF EVIL-SPEAKING.
Matt. xviii. 15, 16, 17.
If thy brother shall sin against thee, go and tell him his fault between thee and him alone: if he will hear thee, thou hast gained thy brother.
But if he will not hear, take with thee one or two more, that by the mouth of two or three witnesses, every word may be established.
And if he will not hear them, tell it to the church: but if he will not hear the church, let him be to thee as an Heathen man and a Publican.
1.SPEAK evil of no man, says the great apostle; as plain a command as Thou shalt do no murder. But who even among Christians regards this command? Yea, how few are there, that so much as understand it? What is evil-speaking? It is not, (as some suppose) the same with lying or slandering. All a man says, may be as true as the bible; and yet the saying of it is evil-speaking. For evil speaking is neither more nor less, than speaking evil of an absent person: relating something evil which was really done or said, by one that is not present when it is related. Suppose, having seen a man drunk or heard him curse or swear, I tell this when he is absent, it is evil-speaking. In our language this is also by an extremely proper name termed backbiting. Nor is there any material difference between this, and what we usually stile tale-bearing. If the tale be delivered in a soft and quiet manner, (perhaps with expressions of good-will to the person, and of hope, that thing may not be quite so bad) then we call it whispering. But in what manner it be done, the things is the same; the same in substance if not in circumstance. Still it is evil-speaking; still this command, Speak evil of no man, is trampled under foot, if we relate to another the fault of a third person, when he is not present to answer for himself.
2. And how extremely common is this sin, among all orders and degrees of men? How do high and low, rich and poor, wise and foolish, learned and unlearned, run into it continually? Persons who differ from each other in all things else, nevertheless agree in this. How few are there that can testify before God, “I am clear in this matter: I have always set a watch before my mouth, and kept the door of my lips?” What conversation do you hear, of any considerable length, whereof evil-speaking is not one ingredient? And that, even among persons, who in the general have the fear of God before their eyes, and do really desire to have a conscience void of offence toward God and toward man.
3. And the very commonness of this sin, makes it difficult to be avoided. As we are incompassed with it on every side, so if we are not deeply sensible of the danger, and continually guarding against it, we are liable to be carried away by the torrent. In this instance, almost the whole of mankind is, as it were, in a conspiracy against us. And their example steals upon us we know not how; so that we insensibly slide into the imitation of it. Besides, it is recommended from within as well as from without. There is scarce any wrong temper in the mind of man, which may not be occasionally gratified by it, and consequently incline us to it. It gratifies our pride, to relate those faults of others, whereof we think ourselves not to be guilty. Anger, resentment, and all unkind tempers are indulged, by speaking against those with whom we are displeased. And in many cases, by reciting the sins of their neighbours, men indulge their own foolish and hurtful desires.
4. Evil-speaking is the more difficult to be avoided, because it frequently attacks us in disguise. We speak thus, out of a noble, generous (’tis well if we do not say, holy,) indignation against these vile creatures! We commit sin, from mere hatred of sin! We serve the devil, out of pure zeal of God! It is merely in order to punish the wicked, that we run into this wickedness. So do “the passions (as one speaks) all justify themselves,” and palm sin upon us, under the veil of holiness.
5. But is there no way to avoid the snare? Unquestionably there is. Our blessed Lord has marked out a plain way for his followers, in the words above recited. None who warily and steadily walks in this path, will ever fall into evil-speaking. This rule is either an infallible preventive, or a certain cure of it. In the preceding verses our Lord had said, Wo to the world because of offences. Unspeakable misery will arise in the world from this baleful fountain. (Offences are all things whereby any one is turned out of, or hindered in, the ways of God.) For it must be that offences come. Such is the nature of things; such the wickedness, folly and weakness of mankind. But Wo to that man, miserable is that man, by whom the offence cometh. Wherefore if thy hand, thy foot, thine eye cause thee to offend—If the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in the way, pluck it out, cut them off, and cast them from thee. But how can we avoid giving offence to some, and being offended at others? Especially suppose they are quite in the wrong, and we see it with our own eyes? Our Lord, here teaches us how: he lays down a sure method of avoiding offences and evil-speaking together. If thy brother shall sin against thee, go and tell him of his fault, between thee and him alone: if he will hear thee, thou hast gained thy brother. But if he will not hear thee, take with thee one or two more, that by the mouth of two or three witnesses every word may be established. And if he will not hear them, tell it to the church; but if he will not hear the church, let him be to thee as an Heathen man and a Publican.
I. 1. First, If thy brother shall sin against thee, go and tell him of his fault, between thee and him alone. The most literal way of following this first rule, where it is practicable, is the best. Therefore if thou seest with thine own eyes a brother, a fellow Christian commit undeniable sin, or hearest it with thine own ears, so that it is impossible for thee to doubt the fact, then thy part is plain: take the very first opportunity of going to him: and if thou canst have access, tell him of his fault between thee and him alone. Indeed great care is to be taken, that this is done in a right spirit, and in a right manner.—The success of a reproof greatly depends on the spirit wherein it is given. Be not therefore wanting in earnest prayer to God, that it may be given in a lowly spirit: with a deep, piercing conviction, that it is God alone who maketh thee to differ, and that if any good be done by what is now spoken, God doth himself. Pray, that he would guard thy heart, inlighten thy mind, and direct thy tongue to such words as he may please to bless. See that thou speak in a meek as well as a lowly spirit: for the wrath of man worketh not the righteousness of God. If he be overtaken in a fault, he can no otherwise be restored than in the spirit of meekness. If he opposes the truth, yet he cannot be brought to the knowledge thereof, but by gentleness. Still speak in a spirit of tender love, which many waters cannot quench. If love is not conquered, it conquers all things: who can tell the force of love?
Love can bow down the stubborn neck,
The stone to flesh convert;
Soften and melt and pierce and break
An adamantine heart.
Confirm then your love toward him, and you will thereby heap coals of fire upon his head.
2. But see that the manner also wherein you speak, be according to the gospel of Christ. Avoid every thing in look, gesture, word and tone of voice, that savours of pride or self-sufficiency. Studiously avoid every thing magisterial or dogmatical, every thing that looks like arrogance or assuming. Beware of the most distant approach to disdain, overbearing, or contempt. With equal care avoid all appearance of anger, and though you use great plainness of speech, yet let there be no reproach, no railing accusation, no token of any warmth, but that of love. Above all, let there be no shadow of hate or ill-will, no bitterness or sourness of expression; but use the air and language of sweetness as well as gentleness, that all may appear to flow from love in the heart. And yet this sweetness need not hinder your speaking in the most serious and solemn manner: as far as may be, in the very words of the oracles of God, (for there are none like them) as under the eye of him who is coming to judge the quick and dead.
3. If you have not an opportunity of speaking to him in person, or cannot have access, you may do it by a messenger; by a common friend, in whose prudence, as well as uprightness, you can throughly confide. Such a person, speaking in your name, and in the spirit and manner above described, may answer the same end, and in a good degree supply your lack of service. Only beware you do not feign the want of opportunity, in order to shun the cross; neither take it for granted, that you cannot have access, without ever making the trial. Whenever you can speak in your own person, it is far better. But you should rather do it by another than not at all: this way is better than none.
4. But what if you can neither speak yourself, nor find such a messenger as you can confide in? If this be really the case, it then only remains, to write. And there may be some circumstances, which make this the most advisable way of speaking. One of these circumstances is, when the person with whom we have to do, is of so warm and impetuous a temper, as does not easily bear reproof, especially from an equal or inferior. But it may be so introduced and softened in writing, as to make it far more tolerable. Besides, many will read the very same words, which they could not bear to hear. It does not give so violent a shock to their pride, nor so sensibly touch their honour. And suppose it makes little impression at first, they will perhaps give it a second reading, and upon farther consideration, lay to heart, what before they disregarded. If you add your name, this is nearly the same thing, as going to him, and speaking in person. And this should always be done, unless it be rendered improper by some very particular reason.
5. It should be well observed, not only that this is a step which our Lord absolutely commands us to take, but that he commands us to take this step first, before we attempt any other. No alternative is allowed, no choice of any thing else: this is the way; walk thou in it. It is true, he enjoins us, if need require, to take two other steps. But they are to be taken successively after this step, and neither of them before it. Much less are we to take any other step, either before, or beside this. To do any thing else, or not to do this, is therefore equally inexcusable.
6. Do not think to excuse yourself for taking an entirely different step, by saying, “Why, I did not speak to any one, ’till I was so burdened that I could not refrain.” You was burdened! It was no wonder you should; unless your conscience was seared. For you was under the guilt of sin, of disobeying a plain commandment of God. You ought immediately to have gone and told your brother of his fault between you and him alone. If you did not, how should you be other than burdened (unless your heart was utterly hardened) while you was trampling the command of God under foot, and hating your brother in your heart? And what a way have you found to unburden yourself? God reproves you for a sin of omission, for not telling your brother of his fault; and you comfort yourself under his reproof, by a sin of commission, by telling your brother’s fault to another person! Ease bought by sin is a dear purchase: I trust in God you will have no ease, but will be burdened so much the more, ’till you go to your brother, and tell him, and no one else.
7. I know but of one exception to this rule. There may be a peculiar case, wherein it is necessary to accuse the guilty tho’ absent, in order to preserve the innocent. For instance: you are acquainted with the design which a man has against the property or life of his neighbour. Now the case may be so circumstanced, that there is no other way of hindering that design from taking effect, but the making it known without delay, to him against whom it is laid. In this case therefore this rule is set aside, as is that of the apostle; Speak evil of no man: and it is lawful, yea it is our bounden duty, to speak evil of an absent person, in order to prevent his doing evil, to others and himself at the same time. But remember mean-while, that all evil-speaking is, in its own nature deadly poison. Therefore if you are sometimes constrained to use it as a medicine, yet use it with fear and trembling; seeing it is so dangerous a medicine, that nothing but absolute necessity can excuse your using it at all. Accordingly use it as seldom as possible; never but when there is such a necessity: and even then use as little of it as is possible; only so much as is necessary for the end proposed. At all other times, go and tell him of his fault, between thee and him alone.
II. 1. But what if he will not hear? If he repay evil for good? If he be enraged rather than convinced? What if he hear to no purpose, and go on still in the evil of his way? We must expect this will frequently be the case; the mildest and tenderest reproof, will have no effect, but the blessing we wished for another, will return into our own bosom. And what are we to do then? Our Lord has given us a clear and full direction. Then take with thee one or two more: This is the second step. Take one or two whom you know to be of a loving spirit, lovers of God and of their neighbour. See likewise that they be of a lowly spirit, and cloathed with humility. Let them also be such as are meek and gentle, patient and long-suffering; not apt to return evil for evil, or railing for railing, but contrariwise blessing. Let them be men of understanding, such as are endued with wisdom from above; and men unbiassed, free from partiality, free from prejudice of any kind. Care should likewise be taken, that both the persons and their characters be well-known to him. And let those that are acceptable to him be chosen, preferable to any others.
2. Love will dictate the manner wherein they should proceed, according to the nature of the case. Nor can any one particular manner be prescribed for all cases. But perhaps in general one might advise, before they enter upon the thing itself, let them mildly and affectionately declare, that they have no anger or prejudice toward him, and that it is merely from a principle of good-will, that they now come, or at all concern themselves with his affairs. To make this the more apparent, they might then calmly attend, to your repetition of your former conversation with him, and to what he said in his own defence, before they attempted to determine any thing. After this they would be better able to judge, in what manner to proceed, that by the mouth of two or three witnesses, every word might be established: that whatever you have said, may have its full force, by the additional weight of their authority.
3. In order to this, may they not 1. Briefly repeat what you spoke, and what he answered? 2. Inlarge upon, open and confirm the reasons which you had given? 3. Give weight to your reproof, shewing how just, how kind, and how seasonable it was: and lastly, inforce the advices and persuasions which you had annext to it? And these may likewise hereafter, if need should require, bear witness of what was spoken.
4. With regard to this, as well as the preceding rule we may observe, That our Lord gives us no choice, leaves us no alternative, but expresly commands us, to do this, and nothing else in the place of it. He likewise directs us, When to do this? Neither sooner, or later. Namely, after we have taken the first, and before we have taken the third step. It is then only that we are authorized to relate the evil another has done, to those whom we desire to bare a part with us, in this great instance of brotherly love. But let us have a care, how we relate it to any other person, till both these steps have been taken. If we neglect to take these, or if we take any others, what wonder if we are burdened still? For we are sinners against God and against our neighbour. And how fairly soever we may colour it, yet if we have any conscience, our sin will find us out, and bring a burden upon our soul.
III. 1. That we may be throughly instructed in this weighty affair, our Lord has given us a still farther direction. If he will not hear them, then and not till then, tell it to the church. This is the third step. All the question is, How this word, the church, is here to be understood? But the very nature of the thing will determine this, beyond all reasonable doubt. You cannot tell it to the national church, the whole body of men termed the church of England. Neither would it answer any Christian end, if you could: this therefore is not the meaning of the word. Neither can you tell it to that whole body of people in England, with whom you have a more immediate connexion. Nor indeed would this answer any good end: the word therefore is not to be understood thus. It would not answer any valuable end, to tell the faults of every particular member, to the church (if you would so term it) the congregation or society united together in London. It remains that you tell it to the elder or elders of the church, to those who are overseers of that flock of Christ, to which you both belong, who watch over yours and his soul, as they that must give account. And this should be done, if it conveniently can, in the presence of the person concerned, and tho’ plainly, yet with all the tenderness and love, which the nature of the thing will admit. It properly belongs to their office, to determine concerning the behaviour of those under their care, and to rebuke according to the demerit of the offence, with all authority. When therefore you have done this, you have done all which the word of God, or the law of love requireth of you. You are not now partaker of his sin, but if he perish, his blood is on his own head.
2. Here also let it be observed, that this, and no other, is the third step which we are to take: and that we are to take it in its order, after the other two; not before the second, much less the first; unless in some very particular circumstance. Indeed in one case, the second step may co-incide with this: they may be, in a manner, one and the same. The elder or elders of the church, may be so connected with the offending brother, that they may set aside the necessity, and supply the place of the one or two witnesses. So that it may suffice to tell it to them, after you have told it to your brother, between you and him alone.
3. When you have done this, you have delivered your own soul. If he will not hear the church, if he persist in his sin, let him be to thee as an Heathen man and a Publican. You are under no obligation to think of him any more: only when you commend him to God in prayer. You need not speak of him any more, but leave him to his own master. Indeed you still owe to him, as to all other Heathens, earnest, tender good-will. You owe him courtesy, and as occasion offers, all the offices of humanity. But have no friendship, no familiarity with him; no other intercourse than with an open Heathen.
4. But if this be the rule by which Christians walk, which is the land where the Christians live? A few you may possibly find scattered up and down, who make a conscience of observing it. But how very few? How thinly scattered upon the face of the earth? And where is there any body of men, that universally walk thereby? Can we find them in Europe? Or, to go no farther, in Great Britain or Ireland? I fear not: I fear we may search these kingdoms throughout, and yet search in vain. Alas for the Christian world! Alas for Protestants, for reformed Christians! O who will rise up with me against the wicked? Who will take God’s part against the evil-speakers? Art thou the man? By the grace of God wilt thou be one, who art not carried away by the torrent? Art thou fully determined, God being thy helper, from this very hour, to set a watch, a continual watch before thy mouth, and keep the door of thy lips? From this hour wilt thou walk by this rule, speaking evil of no man? If thou seest thy brother do evil, wilt thou tell him of his fault between thee and him alone? Afterwards take one or two witnesses, and then only tell it to the church? If this be the full purpose of thy heart, then learn one lesson well. Hear evil of no man: if there were no hearers, there would be no speakers of evil. And is not (according to the vulgar proverb) the receiver as bad as the thief? If then any begin to speak evil in thy hearing, check him immediately. Refuse to hear the voice of the charmer, charm he never so sweetly: let him use ever so soft a manner, so mild an accent, ever so many professions of good-will, for him whom he is stabbing in the dark, whom he smiteth under the fifth rib. Resolutely refuse to hear, tho’ the whisperer complain of being burdened till he speak. Burdened! Thou fool, dost thou travail with thy cursed secret, as a woman travaileth with child? Go then and be delivered of thy burden, in the way the Lord hath ordained. First, Go and tell thy brother of his fault, between thee and him alone. Next, Take with thee one or two common friends, and tell him in their presence. If neither of these steps take effect, then tell it to the church. But at the peril of thy soul, tell it to no one else, either before or after. Unless in that one exempt case, when it is absolutely needful, to preserve the innocent. Why shouldst thou burden another as well as thyself, by making him partaker of thy sin?
5. *O that all you who bear the reproach of Christ, who are in derision called Methodists, would set an example to the Christian world, so called, at least in this one instance! Put ye away evil-speaking, tale-bearing, whispering: let none of them proceed out of your mouth. See that you speak evil of no man; of the absent nothing but good. If ye must be distinguished, whether ye will or no, let this be the distinguishing mark of a Methodist, “He censures no man behind his back: by this fruit ye may know him.” What a blessed effect of this self-denial should we quickly feel in our hearts? How would our peace flow as a river, when we thus followed peace with all men? How would the love of God abound in our own souls, while we thus confirmed our love to our brethren? And what an effect would it have on all that were united together in the name of the Lord Jesus? How would brotherly love continually increase, when this grand hindrance of it was removed? All the members of Christ’s mystical body would then naturally care for each other? If one member suffered, all would suffer with it; if one was honoured, all would rejoice with it: and every one would love his brother with a pure heart fervently. Nor is this all: but what an effect might this have, even on the wild, unthinking world? How soon would they descry in us, what they could not find among all the thousands of their brethren, and cry (as Julian the apostate to his Heathen courtiers) “See how these Christians love one another!” By this chiefly would God convince the world, and prepare them also for his kingdom: as we may easily learn from those remarkable words in our Lord’s last, solemn prayer. I pray for them who will believe in me, that they all may be one, as thou, Father, art in me, and I in thee—That the world may believe that thou hast sent me! The Lord hasten the time! The Lord enable us, thus to love one another, not only in word and in tongue, but in deed and in truth, even as Christ hath loved us.
SERMON L.
THE USE OF MONEY.
Luke xvi. 9.
I say unto you, make unto yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into the everlasting habitations.
1.OUR Lord having finished the beautiful parable of the prodigal son, which he had particularly addressed to those who murmured at his receiving Publicans and sinners, adds another relation of a different kind, addressed rather to the children of God. He said unto his disciples (ver. 1.) not so much to the Scribes and Pharisees, to whom he had been speaking before—There was a certain rich man, who had a steward, and he was accused to him of wasting his goods. And calling him he said, Give an account of thy stewardship, for thou canst be no longer steward, (ver. 2.) After reciting the method which the bad steward used, to provide against the day of necessity, our Saviour adds, His Lord commended the unjust steward, namely in this respect, that he used timely precaution, and subjoins this weighty reflection, The children of this world are wiser in their generation than the children of light. (ver. 8.) Those who seek no other portion than this world, are wiser, (not absolutely; for they are, one and all, the veryest fools, the most egregious madmen under heaven, but) in their generation, in their own way: they are more consistent with themselves, they are truer to their acknowledged principles, they more steadily pursue their end, than the children of light, than they who see the light of the glory of God, in the face of Jesus Christ. Then follow the words above recited. And I—the only begotten Son of God, the Creator, Lord and possessor of heaven and earth and all that is therein: the judge of all, to whom ye are to give an account of your stewardship when ye can be no longer stewards—I say unto you, learn in this respect, even of the unjust steward, make yourselves friends, by wise timely precaution, of the mammon of unrighteousness. Mammon means riches or money. It is termed the mammon of unrighteousness, because of the unrighteous manner wherein it is frequently procured, and, wherein even that which was honestly procured, is generally employed. Make yourselves friends of this by doing all possible good, particularly to the children of God: that when ye fail, when ye return to dust, when ye have no more place under the sun, those of them who are gone before may receive you, may welcome you into the everlasting habitations.
2. An excellent branch of Christian wisdom here inculcated by our Lord on all his followers, namely, the right use of money; a subject largely spoken of, after their manner, by men of the world: but not sufficiently considered by those whom God hath chosen out of the [♦]world. These generally do not consider as the importance of the subject requires, the use of this excellent talent. Neither do they understand how to employ it to the greatest advantage; the introduction of which into the world, is one admirable instance of the wise and gracious providence of God. It has indeed been the manner of poets, orators and philosophers, in almost all ages and nations, to rail at this, as the grand corrupter of the world, the bane of virtue, the pest of human society. Hence nothing so commonly heard as,
Ferrum, Ferroq; nocentius aurum:
And “gold, more mischievous than keenest steel.” Hence the lamentable complaint
Effodiuntur opes, irritamenta malorum.
Nay, one celebrated writer gravely exhorts his countrymen, in order to banish all vice at once, to “throw all their money into the sea.”
In mare proximum,
Summi materiem mali!
But is not all this mere, empty rant? Is there any solid reason therein? By no means. For let the world be as corrupt as it will, is gold or silver to blame? The love of money, we know, is the root of all evil: but not the thing itself. The fault does not lie in the money, but in them that use it. It may be used ill: and what may not? But it may likewise be used well: it is full as applicable to the best, as to the worst uses. It is of unspeakable service to all civilized nations, in all the common affairs of life. It is a most compendious instrument, of transacting all manner of business, and (if we use it according to Christian wisdom) doing all manner of good. It is true, were man in a state of innocence, or were all men filled with the Holy Ghost, so that like the infant church at Jerusalem, no man counted any thing he had his own, but distribution was made to every one as he had need, the use of it would be superseded: as we cannot conceive there is any thing of the kind among the inhabitants of heaven. But in the present state of mankind, it is an excellent gift of God, answering the noblest ends. In the hands of his children, it is food for the hungry, drink for the thirsty, raiment for the naked. It gives to the traveller and the stranger, where to lay his head. By it we may supply the place of an husband to the widow, and of a father to the fatherless. We may be a defence for the oppressed, a means of health to the sick, of ease to them that are in pain: it may be as eyes to the blind, as feet to the lame: yea, a lifter up from the gates of death.
[♦] ‘word’ replaced with ‘world’
3. It is therefore of the highest concern, that all who fear God, know how to employ this valuable talent: that they be instructed, how it may answer these glorious ends, and in the highest degree. And perhaps all the instructions which are necessary for this, may be reduced to three plain rules, by the exact observance whereof, we may approve ourselves faithful stewards of the mammon of unrighteousness.
I. 1. The first of these is (he that heareth let him understand!) Gain all you can. Here we may speak like the children of the world: we meet them on their own ground. And it is our bounden duty to do this: we ought to gain all we can gain, without buying gold too dear, without paying more for it than it is worth. But this it is certain we ought not to do; we ought not to gain money at the expence of life: nor (which is in effect the same thing) at the expence of our health. Therefore no gain whatsoever should induce us to enter into, or to continue in any employ, which is of such a kind, or is attended with so hard or so long labour, as to impair our constitution. Neither should we begin or continue in any business, which necessarily deprives us of proper seasons, for food and sleep in such a proportion as our nature requires. Indeed there is a great difference here: some employments are absolutely and totally unhealthy: as those which imply the dealing much with arsenic, or other equally hurtful minerals: or the breathing an air tainted with streams of melting lead, which must at length destroy the firmest constitution. Others may not be absolutely unhealthy, but only to persons of a weak constitution. Such are those which require many hours to be spent in writing; especially if a person write sitting, and lean upon his stomach, or remain long in an uneasy posture. But whatever it is which reason or experience shews to be destructive of health or strength, that we may not submit to; seeing the life is more valuable than meat, and the body than raiment. And if we are already engaged in such an employ, we should exchange it as soon as possible, for some, which if it lessen our gain, will however not lessen our health.
2. We are secondly, to gain all we can, without hurting our mind any more than our body. For neither may we hurt this: we must preserve, at all events, the spirit of an healthful mind. Therefore we may not engage or continue in any sinful trade, any that is contrary to the law of God, or of our country. Such are all that necessarily imply our robbing or defrauding the king of his lawful customs. For it is at least as sinful, to defraud the king of his right, as to rob our fellow-subjects. And the king has full as much right to his customs, as we have to our houses and apparel. Other businesses there are, which however innocent in themselves, cannot be followed with innocence now: at least, not in England: such, for instance, as will not afford a competent maintenance, without cheating or lying, or conformity to some custom, which is not consistent with a good conscience. These likewise are sacredly to be avoided, whatever gain they may be attended with, provided we follow the custom of the trade. For, to gain money we must not lose our souls. There are yet others which many pursue with perfect innocence, without hurting either their body or mind. And yet perhaps you cannot; either they may entangle you in that company, which would destroy your soul: and by repeated experiments it may appear, that you cannot separate the one from the other: or there may be an idiosyncracy, a peculiarity in your constitution of soul (as there is in the bodily constitution of many) by reason whereof that employment is deadly to you, which another may safely follow. So I am convinced from many experiments, I could not study to any degree of perfection, either mathematics, arithmetic, or algebra, without being a Deist, if not an Atheist. And yet others may study them all their lives, without sustaining any inconvenience. None therefore can here determine for another, but every man must judge for himself, and abstain from whatever he in particular finds to be hurtful to his soul.
3. We are, thirdly, to gain all we can, without hurting our neighbour. But this we may not, cannot do, if we love our neighbour as ourselves. We cannot, if we love every one as ourselves, hurt any one in his substance. We cannot devour the increase of his lands, and perhaps the lands and houses themselves, by gaming, by over-grown bills (whether on account of physic, or law, or any thing else) or by requiring or taking such interest, as even the laws of our country forbid. Hereby all pawn-broking is excluded: seeing whatever good we might do thereby, all unprejudiced men see with grief, it is abundantly overballanced by the evil. And if it were otherwise, yet we are not allowed, to do evil that good may come. We cannot, consistent with brotherly love, sell our goods below the market-price. We cannot study to ruin our neighbour’s trade, in order to advance our own. Much less can we entice away, or receive any of his servants or workmen whom he has need of. None can gain, by swallowing up his neighbour’s substance, without gaining the damnation of hell.
4. Neither may we gain, by hurting our neighbour in his body. Therefore we may not sell any thing which tends to impair health. Such is eminently all that liquid fire, commonly called drams or spirituous liquors. It is true, these may have a place in medicine: they may be of use, in some bodily disorders: (altho’ there would rarely be occasion for them, were it not for the unskilfulness of the practitioner.) Therefore such as prepare and sell them only for this end, may keep their conscience clear. But who are they? Who prepare and sell them only for this end? Do you know ten such distillers in England? Then excuse these. *But all who sell them in the common way, to any that will buy, are poisoners-general. They murder his Majesty’s subjects by wholesale, neither does their eye pity or spare. They drive them to hell, like sheep: and what is their gain? Is it not the blood of these men? Who then would envy their large estates and sumptuous palaces? A curse is in the midst of them: the curse of God cleaves to the stones, the timber, the furniture of them. The curse of God is in their gardens, their walks, their groves; a fire that burns to the nethermost hell. Blood, blood is there: the foundation, the floor, the walls, the roof are stained with blood! And canst thou hope, O thou man of blood, tho’ thou art clothed in scarlet and fine linen, and farest sumptuously every day: canst thou hope to deliver down thy fields of blood, to the third generation? Not so; for there is a God in heaven: therefore thy name shall soon be rooted out. Like as those whom thou hast destroyed, body and soul, thy memorial shall perish with thee.
5. And are not they partakers of the same guilt, tho’ in a lower degree, whether surgeons, apothecaries or physicians, who play with the lives or health of men, to enlarge their own gain? Who purposely lengthen the pain or disease, which they are able to remove speedily? Who protract the cure of their patient’s body, in order to plunder his substance? Can any man be clear before God who does not shorten every disorder, as much as he can, and remove all sickness and pain, as soon as he can? He cannot: for nothing can be more clear, than that he does not love his neighbour as himself; than that he does not do unto others, as he would they should do unto himself.
6. This is dear-bought gain. And so is whatever is procured, by hurting our neighbour in his soul: by ministring, suppose, either directly or indirectly to his unchastity or intemperance; which certainly none can do, who has any fear of God, or any real desire of pleasing him. It nearly concerns all those to consider this, who have any thing to do with taverns, victualling-houses, opera-houses, play-houses, or any other places of public, fashionable diversion. If these profit the souls of men, you are clear; your employment is good, and your gain innocent. But if they are either sinful in themselves, or natural inlets to sin of various kinds, then it is to be feared, you have a sad account to make. O beware lest God say in that day, These have perished in their iniquity, but their blood do I require at thy hands!
7. These cautions and restrictions being observed, it is the bounden duty of all who are engaged in worldly business, to observe that first and great rule of Christian wisdom with respect to money, Gain all you can. Gain all you can by honest industry: use all possible diligence in your calling. Lose no time: if you understand yourself and your relation to God and man, you know you have none to spare. If you understand your particular calling as you ought, you will have no time that hangs upon your hands. Every business will afford some employment sufficient for every day and every hour. That wherein you are placed, if you follow it in earnest, will leave you no leisure for silly, unprofitable diversions. You have always something better to do, something that will profit you, more or less. And whatsoever thy hand findeth to do, do it with thy might. Do it as soon as possible: no delay! No putting off from day to day, or from hour to hour. Never leave any thing ’till to-morrow, which you can do to-day. And do it as well as possible. Do not sleep or yawn over it: put your whole strength to the work. Spare no pains. Let nothing be done by halves, or in a slight and careless manner. Let nothing in your business be left undone, if it can be done by labour or patience.
8. Gain all you can, by common sense, by using in your business all the understanding which God has given you. It is amazing to observe, how few do this: how men run on in the same dull track with their forefathers. But whatever they do who know not God, this is no rule for you. It is a shame for a Christian, not to improve upon them, in whatever he takes in hand. You should be continually learning, from the experience of others, or from your own experience, reading and reflection, to do every thing you have to do better to-day, than you did yesterday. And see that you practise whatever you learn, that you may make the best of all that is in your hands.
II. 1. Having gained all you can, by honest wisdom, and unwearied diligence, the second rule of Christian prudence is, Save all you can. Do not throw the precious talent into the sea: leave that folly to Heathen philosophers. Do not throw it away in idle expences, which is just the same as throwing it into the sea. Expend no part of it merely to gratify the desire of the flesh, the desire of the eye, or the pride of life.
2. Do not waste any part of so precious a talent, merely in gratifying the desires of the flesh; in procuring the pleasures of sense of whatever kind; particularly, in enlarging the pleasure of tasting. I do not mean, avoid gluttony and drunkenness only: an honest Heathen would condemn these. But there is a regular, reputable, kind of sensuality, an elegant epicurism, which does not immediately disorder the stomach, nor (sensibly at least) impair the understanding. And yet (to mention no other effects of it now) it cannot be maintained without considerable expence. Cut off all this expence: despise delicacy and variety, and be content with what plain nature requires.
3. Do not waste any part of so precious a talent, merely in gratifying the desire of the eye, by superfluous or expensive apparel, or by needless ornaments. Waste no part of it in curiously adorning your houses, in superfluous or expensive furniture: in costly pictures, painting, gilding, books: in elegant (rather than useful) gardens. Let your neighbours, who know nothing better, do this: Let the dead bury their dead. But what is that to thee, says our Lord? Follow thou me. Are you willing? Then you are able so to do.
4. Lay out nothing to gratify the pride of life, to gain the admiration or praise of men. This motive of expence is frequently interwoven with one or both of the former. Men are expensive in diet, or apparel or furniture, not barely to please their appetite, or to gratify their eye, their imagination, but their vanity too. So long as thou dost well unto thyself, men will speak good of thee. So long as thou art cloathed in purple and fine linen, and farest sumptuously every day, no doubt many will applaud thy elegance of taste, thy generosity and hospitality. But do not buy their applause so dear. Rather be content with the honour that cometh from God.
5. Who would expend any thing in gratifying these desires, if he considered, that to gratify them is to increase them? Nothing can be more certain than this: daily experience shews, the more they are indulged, they increase the more. Whenever therefore you expend any thing to please your taste or other senses, you pay so much for sensuality. When you lay out money to please your eye, you give so much for an increase of curiosity, for a stronger attachment to these pleasures, which perish in the using. While you are purchasing any thing which men use to applaud, you are purchasing more vanity. Had you not then enough of vanity, sensuality, curiosity before? Was there need of any addition? And would you pay for it too? What manner of wisdom is this? Would not the literally throwing your money into the sea, be a less mischievous folly?
6. *And why should you throw away money upon your children, any more than upon yourself, in delicate food, in gay or costly apparel, in superfluities of any kind? Why should you purchase for them, more pride or lust, more vanity, or foolish and hurtful desires? They do not want any more: they have enough already: nature has made ample provision for them. Why should you be at farther expence, to increase their temptations and snares, and to pierce them thro’ with more sorrows?
7. *Do not leave it to them, to throw away. If you have good reason to believe, they would waste what is now in your possession, in gratifying and thereby increasing, the desire of the flesh, the desire of the eye, or the pride of life; at the peril of theirs and your own soul, do not set these traps in their way. Do not offer your sons or your daughters unto Belial, any more than unto Moloch. Have pity upon them and remove out of their way, what you may easily foresee, would increase their sins, and consequently plunge them deeper into everlasting perdition. How amazing then is the infatuation of those parents, who think they can never leave their children enough? What! cannot you leave them enough of arrows, fire-brands, and death? Not enough of foolish and hurtful desires? Not enough of pride, lust, ambition, vanity? Not enough of everlasting burnings! Poor wretch! Thou fearest [♦]where no fear is. Surely both thou and they, when ye are lifting up your eyes in hell, will have enough both of the worm that never dieth, and of the fire that never shall be quenched.
[♦] ‘were’ replaced with ‘where’
8. *“What then would you do, if you was in my case? If you had a considerable fortune to leave?” Whether I would do it, or no, I know what I ought to do: this will admit of no reasonable question. If I had one child, elder or younger, who knew the value of money, one who I believed would put it to the true use, I should think it my absolute, indispensable duty, to leave that child the bulk of my fortune; and to the rest just so much as would enable them to live in the manner they had been accustomed to do. “But what if all your children were equally ignorant of the true use of money?” I ought then (hard saying, who can hear it?) to give each what would keep him above want: and to bestow all the rest in such a manner as I judged would be most for the glory of God.
III. 1. But let not any man imagine, that he has done any thing, barely by going thus far, by gaining and saving all he can, if he were to stop here. All this is nothing, if a man go not forward, if he does not point all this at a farther end. Nor indeed can a man properly be said, to save any thing, if he only lays it up. You may as well throw your money into the sea, as bury it in the earth. And you may as well bury it in the earth, as in your chest, or in the Bank of England. Not to use, is effectually to throw it away. If therefore you would indeed make yourselves friends of the mammon of unrighteousness, add the third rule to the two preceding. Having first gained all you can, and secondly saved all you can, then give all you can.
2. *In order to see the ground and reason of this, consider, when the Possessor of heaven and earth brought you into being and placed you in this world, he placed you here not as a proprietor, but a steward. As such he intrusted you for a season with goods of various kinds. But the sole property of these still rests in him, nor can ever be alienated from him. As you yourself are not your own, but his, such is likewise all that you enjoy. Such is your soul, and your body, not your own, but God’s. And so is your substance in particular. And he has told you in the most clear and express terms, how you are to employ it for him, in such a manner, that it may be all an holy sacrifice, acceptable thro’ Christ Jesus. And this light, easy service he has promised to reward with an eternal weight of glory.
3. *The directions which God has given us, touching the use of our worldly substance, may be comprized in the following particulars. If you desire to be a faithful and a wise steward, out of that portion of your Lord’s goods, which he has for the present lodged in your hands, but with the right of resuming whenever it pleases him, first, provide things needful for yourself, food to eat, raiment to put on, whatever nature moderately requires, for preserving the body in health and strength: secondly, provide these for your wife, your children, your servants, or any others who pertain to your houshold. If when this is done, there be an overplus left, then do good to them that are of the houshold of faith. If there be an overplus still, as you have opportunity, do good unto all men. In so doing, you give all you can: nay, in a sound sense, all you have: for all that is laid out in this manner, is really given to God. You render unto God the things that are God’s, not only by what you give to the poor, but also by that which you expend in providing things needful for yourself and your houshold.
4. *If then a doubt should at any time arise in your mind, concerning what you are going to expend, either on yourself or any part of your family, you have an easy way to remove it. Calmly and seriously enquire, 1. In expending this, am I acting according to my character? Am I acting herein, not as a proprietor, but as a steward of my Lord’s goods? 2. Am I doing this in obedience to his word? In what scripture does he require me so to do? 3. Can I offer up this action, this expence, as a sacrifice to God thro’ Jesus Christ? 4. Have I reason to believe, that for this very work I shall have a reward at the resurrection of the just? You will seldom need any thing more to remove any doubt which arises on this head; but by this fourfold consideration you will receive clear light as to the way wherein you should go.
5. If any doubt still remain, you may farther examine yourself by prayer, according to those heads of enquiry. Try whether you can say to the Searcher of hearts, your conscience not condemning you, “Lord, thou seest, I am going to expend this sum, on that food, apparel, furniture. And thou knowest, I act therein with a single eye, as a steward of thy goods, expending this portion of them thus, in pursuance of the design thou hadst in intrusting me with them. Thou knowest I do this, in obedience to thy word, as thou commandest, and because thou commandest it. Let this, I beseech thee, be an holy sacrifice, acceptable thro’ Jesus Christ! And give me a witness in myself, that for this labour of love, I shall have a recompence, when thou rewardest every man according to his works.” Now if your conscience bear you witness in the Holy Ghost, that this prayer is well pleasing to God, then have you no reason to doubt, but that expence is right and good, and such as will never make you ashamed.
6. You see then what it is, to make yourselves friends of the mammon of unrighteousness, and by what means you may procure, that when ye fail they may receive you into the everlasting habitations. You see the nature and extent of truly Christian prudence, so far as it relates to the use of that great talent, money. Gain all you can, without hurting either yourself or your neighbour, in soul or body; by applying hereto with unintermitted diligence, and with all the understanding which God has given you. Save all you can, by cutting off every expence, which serves only to indulge foolish desire: to gratify either the desire of the flesh, the desire of the eye, or the pride of life. Waste nothing, living or dying, on sin or folly, whether for [♦]yourself or your children. And then Give all you can, or in other words give all you have to God. Do not stint yourself, like a Jew rather than a Christian to this or that proportion. Render unto God, not a tenth, not a third, not half; but all that is God’s, be it more or less: by employing all, on yourself, your [♠]houshold, the houshold of faith and all mankind, in such a manner, that you may give a good account of your stewardship, when ye can be no longer stewards: in such a manner as the oracles of God direct, both by general and particular precepts: in such a manner, that whatever ye do may be a sacrifice of a sweet-smelling savour to God; and that every act may be rewarded in that day, when the Lord cometh with all his saints.
[♦] removed unneeded word ‘your’
[♠] ‘houshould’ replaced with ‘houshold’
7. Brethren, can we be either wise or faithful stewards, unless we thus manage our Lord’s goods? We cannot; as not only the oracles of God, but our own conscience beareth witness. Then why should we delay? Why should we confer any longer with flesh and blood, or men of the world? Our kingdom, our wisdom is not of this world: Heathen custom is nothing to us. We follow no men any farther, than they are followers of Christ. Hear ye him: yea, to-day, while it is called to-day, hear and obey his voice. At this hour and from this hour, do his will: fulfil his word, in this and in all things. I intreat you, in the name of the Lord Jesus, act up to the dignity of your calling. No more sloth! Whatsoever your hand findeth to do, do it with your might. No more waste! Cut off every expence which fashion, caprice, or flesh and blood demand. No more covetousness! But employ whatever God has intrusted you with, in doing good, all possible good, in every possible kind and degree, to the houshold of faith, to all men. This is no small part of the wisdom of the just: give all ye have, as well as all ye are, a spiritual sacrifice to him, who with-held not from you his Son, his only Son: so laying up in store for yourselves a good foundation against the time to come, that ye may attain eternal life.
SERMON LI.
THE GOOD STEWARD.
LUKE xvi. 2.
Give an account of thy stewardship; for thou canst be no longer steward.
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 took upon him the form of a servant, being made in the likeness of men.
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 stiled a debtor. And when he is stiled 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.
It may be of use then to consider this point throughly, and to make our full improvement of it. In order to this, let us, first, inquire, in what respects we are now God’s stewards. Let us, secondly, observe, that when he requires our souls of us, we can be no longer stewards. It will then only remain, as we may in the third place, observe, to give an account of our stewardship.
I. 1. And first, we are to enquire, in what respects we are now God’s 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 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 any thing 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 intrusted with them by another: and intrusted on this express condition, 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 any thing we have, but according to his will, seeing we are not proprietors of any of these things: they are all, as our Lord speaks, ἀλλότρια, belonging to another person; nor is any thing properly our own, in the land of our pilgrimage. We shall not receive τὰ ἵδια our own things, ’till we come to our own country. Eternal things only are our own: with all these temporal things we are barely intrusted by another; the Disposer and Lord of all. And he intrusts us with them on this express condition, that we use them only as our master’s goods, and according to the particular directions, which he has given us in his word.
2. On this condition he hath intrusted 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.
And first, God has intrusted 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; 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, The peace of God shall keep your hearts and minds. Perhaps indeed the latter word, νοήματα, might rather be rendered thoughts: provided we take that word in its most extensive sense, for every perception of the mind, whether active or passive.
3. Now of all these, it is certain, we are only stewards. God has intrusted 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.
4. God has, secondly, intrusted us with our bodies, (those exquisitely wrought machines, so fearfully and wonderfully made) with all the powers and members thereof. He has intrusted 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.
5. It is on the same terms, that he imparted to us that most excellent talent of speech. Thou hast given me a tongue, says the antient 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, our tongues are our own. That cannot be, unless we have created ourselves, and so are independent on the Most High. Nay, but it is he that hath made us, and not we ourselves. 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.
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 render them not as instruments of unrighteousness unto sin, but as instruments of righteousness unto God.
7. God has intrusted 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 conveniencies of life. Above all, he has committed to our charge that precious talent, which contains all the rest, 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.
8. God has intrusted 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 intrusts 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.
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 can be no longer stewards. The moment the body returns to the dust as it was, and the spirit to God that gave it, we bear that character no more; the time of our stewardship is at an end. Part of those goods wherewith we were before intrusted, are now come to an end: at least, they are so with regard to us: nor are we longer intrusted with them: and that part which remains, can no longer be employed or improved as it was before.
2. *Part of what we were intrusted 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 cloathed 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 no more portion under the sun.
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, the bones, are all hasting to be dissolved into common dust.
4. Here end also the talents of a mixt nature, our strength; our health; our beauty; our eloquence, and address; our faculty of pleasing, of 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 a living dog is better than a dead lion.
5. *Perhaps a doubt may remain concerning some of the other talents wherewith we are now intrusted, 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 intirely 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, 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 speech, they cannot have. So that we can no longer be steward of this talent, when we are numbered with the dead.
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; the feeling, the smell, the taste, 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, disintangled from its clay, is no longer.
“A dying sparkle in a cloudy place;
when it no longer
Looks thro’ the windows of the eye and ear.”
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 an 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 intrusted to us in the manner they are now, when the body lies in the silent grave.
7. *How far the knowledge or learning which we have gained by education will then remain, we cannot tell. Solomon indeed says, There is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest. 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 “all these shadows which for things we take,
Are but the empty dreams, which in death’s sleep we make”?
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 any thing, 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.
So much however we may learn from Solomon’s words, that that there is no such knowledge or wisdom in the grave, as will be of any use to an unhappy spirit; there is no device there, whereby he can now improve those talents, with which he was once intrusted. 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 day of the Lord, ushering in, wide, unchangeable eternity.
8. But still our souls, being incorruptible and immortal, of a nature little lower than the angels, (even if we are to understand that phrase of our original nature, which may well admit of a doubt) when our bodies are mouldered into earth, will remain with all their faculties. Our memory, our understanding will be so far from being destroyed, yea, or impaired by the dissolution of the body, that on the contrary, we have reason to believe, they will be inconceivably [♦]strengthened. Have we not the clearest reason to believe, that they will then be wholly freed from those defects, which now naturally result from the union of the soul with the corruptible body? It is highly probable, that from the time these are disunited, our memory will let nothing slip: yea, that it will faithfully exhibit every thing to our view, which was ever committed to it. It is true, that the invisible world is in scripture termed the land of forgetfulness; or as it is still more strongly expressed in the old translation, the land where all things are forgotten. They are forgotten; but by whom? Not by the inhabitants of that land, but by the inhabitants of the earth. It is with regard to them that the unseen world is the land of forgetfulness. All things therein are too frequently forgotten by these; but not by disembodied spirits. From the time they have put off the earthly tabernacle, we can hardly think they forget any thing.
[♦] ‘strengthned’ replaced with ‘strengthened’
9. *In like manner the understanding will doubtless be freed, from the defects that are now inseparable from it. For many ages it has been an unquestioned maxim, Humanum est errare & nescire: Ignorance and mistake are inseparable from human nature. But the whole of this assertion is only true, with regard to living men, and holds no longer, than while the corruptible body presses down the soul. Ignorance indeed belongs to every finite understanding, seeing there is none beside God that knoweth all things: but not mistake. When the body is laid aside, this also is laid aside for ever.
10. What then can we say of an ingenious man, who has lately made a discovery, that disembodied spirits have not only no senses (not even in sight or hearing) but no memory or understanding, no thought or perception, not so much as a consciousness of their own existence? That they are in a dead sleep from death to the resurrection? Consanguineus lethi sopor indeed! Such a sleep we may well call a near kinsman of death, if it be not the same thing. What can we say, but that ingenious men have strange dreams: and these they sometimes mistake for realities.
11. But to return. As the soul will retain its understanding and memory, notwithstanding the dissolution of the body, so undoubtedly the will, including all the affections, will remain in its full vigour. If our love or anger, our hope or desire perish, it is only with regard to those whom we leave behind. To them it matters not, whether they were the objects of our love or hate, of our desire or aversion. But in separate spirits themselves, we have no reason to believe, that any of these are extinguished. It is more probable, that they work with far greater force, than while the soul was clogged with flesh and blood.
12. But although all these, although both our knowledge and senses, our memory and understanding, together with our will, our love, hate, and all our affections, remain after the body is dropt off, yet in this respect they are as though they were not, we are no longer stewards of them. The things continue, but our stewardship does not: we no more act in that capacity. Even the grace which was formerly intrusted with us, in order to enable us to be faithful and wise stewards, is now no longer intrusted for that purpose. The days of our stewardship are ended.
III. 2. It now remains, that being no longer stewards, we give an account of our stewardship. Some have imagined, this is to be done immediately after death, as soon as we enter into the world of spirits. Nay, the church of Rome does absolutely assert this; yea, makes it an article of faith. And thus much we may allow, the moment a soul drops the body, and stands naked before God, it cannot but know what its portion will be to all eternity. It will have full in its view, either everlasting joy, or everlasting torment: as it is no longer possible for us to be deceived, in the judgment which we pass upon ourselves. But the scripture gives us no reason to believe, that God will then sit in judgment upon us. There is no passage in all the oracles of God, which affirms any such thing. That which has been frequently alledged for this purpose, seems rather to prove the contrary: namely, (Heb. ix. 27.) It is appointed for men once to die, and after this, the judgment. For in all reason, the word once is here to be applied, to judgment as well as death. So that the fair inference to be drawn from this very text, is, not that there are two judgments, a particular and a general: but that we are to be judged as well as to die, once only: not once immediately after death, and again after the general resurrection; but then only when the Son of Man shall come in his glory, and all his holy angels with him. The imagination therefore of one judgment at death, and another at the end of the world, can have no place with those who make the written word of God, the whole and sole standard of their faith.
2. The time then when we are to give this account, is when the great white throne comes down from heaven, and he that sitteth thereon, from whose face the heavens and the earth flee away, and there is found no place for them. It is then the dead, small and great, will stand before God: and the books will be opened; the book of scripture, to them who were entrusted therewith, the book of conscience to all mankind. The book of remembrance likewise, (to use another scriptural expression) which had been written from the foundation of the world, will then be laid open to the view of all the children of men. Before all these, even the whole human race, before the devil and his angels, before an innumerable company of holy angels, and before God, the Judge of all: thou wilt appear, without any shelter or covering, without any possibility of disguise, to give a particular account of the manner wherein thou hast employed all thy Lord’s goods.
3. The judge of all will then enquire, “How didst thou employ thy soul? I intrusted thee with an immortal spirit, endowed with various powers and faculties, with understanding, imagination, memory, will, affections. I gave thee withal full and express directions, how all these were to be employed. Didst thou employ thy understanding, as far as it was capable, according to those directions, namely, in the knowledge of thyself and me? My nature, my attributes? My works, whether of creation, of providence, or of grace? In acquainting thyself with my word? In using every means to increase thy knowledge thereof? In meditating thereon day and night? Didst thou employ thy memory according to my will? In treasuring up whatever knowledge thou hadst acquired, which might conduce to my glory, to thy own salvation, or the advantage of others? Didst thou store up therein, not things of no value, but whatever instruction thou hadst learned from my word: and whatever experience thou hadst gained, of my wisdom, truth, power, and mercy? Was thy imagination employed, not in painting vain images, much less such as nourished foolish and hurtful desires, but in representing to thee whatever would profit thy soul, and awaken thy pursuit of wisdom and holiness? Didst thou follow my directions with regard to thy will? Was it wholly given up to me? Was it swallowed up in mine, so as never to oppose, but always run parallel with it? Were thy affections placed and regulated in such a manner, as I appointed in my word? Didst thou give me thy heart? Didst thou not love the world, neither the things of the world? Was I the object of thy love? Was all thy desire unto me, and unto the remembrance of my name? Was I the joy of thy heart, the delight of thy soul, the chief among ten thousand? Didst thou sorrow for nothing but what grieved my Spirit? Didst thou fear and hate nothing but sin? Did the whole stream of thy affections flow back to the ocean from whence they came? Were thy thoughts employed according to my will? Not in ranging to the ends of the earth, not on folly, or sin: but on whatsoever things were pure, whatsoever things were holy, on whatsoever was conducive to my glory, and to peace and good-will among men?”
4. The Lord will then inquire, “How didst thou employ the body wherewith I intrusted thee? I gave thee a tongue, to praise me therewith: didst thou use it to the end for which it was given? Didst thou employ it, not in evil-speaking or idle-speaking, not in uncharitable or unprofitable conversation: but in such as was good, as was necessary or useful, either to thyself or others? Such as always tended, directly or indirectly, to minister grace to the hearers? I gave thee, together with thy other senses, those grand avenues of knowledge, sight and hearing: were these employed to those excellent purposes for which they were bestowed upon thee? In bringing thee in more and more instruction in righteousness and true holiness? I gave thee hands and feet and various members wherewith to perform the works which were prepared for thee: were they employed, not in doing the will of the flesh, of thy evil nature, or the will of the mind, (the things to which thy reason or fancy led thee,) but the will of him that sent thee into the world, merely to work out thy own salvation? Didst thou present all thy members, not to sin, as instruments of unrighteousness, but to me alone, through the Son of my love, as instruments of righteousness?”
5. The Lord of all will next enquire, “How didst thou employ the worldly goods which I lodged in thy hands? Didst thou use thy food, not so as to seek or place thy happiness therein, but so as to preserve the body in health, in strength, and vigour, a fit instrument for the soul? Didst thou use apparel, not to nourish pride or vanity, much less to tempt others to sin, but conveniently and decently to defend thyself from the injuries of the weather? Didst thou prepare and use thy house and all other conveniencies, with a single eye to my glory? In every point seeking not thy own honour, but mine: studying to please not thyself, but me? Once more: in what manner didst thou employ that comprehensive talent money? Not in gratifying the desire of the flesh, the desire of the eye, or the pride of life? Not squandering it away in vain expences, the same as throwing it into the sea? Not hoarding it up to leave behind thee, the same as burying it in the earth? But first supplying thy own reasonable wants, together with those of thy family: then restoring the remainder to me, through the poor, whom I had appointed to receive it: looking upon thyself as only one of that number of poor, whose wants were to be supplied out of that part of my substance, which I had placed in thy hands for this purpose: leaving thee the right of being supplied first, and the blessedness of giving rather than receiving? Wast thou accordingly a general benefactor to mankind? Feeding the [♦]hungry, cloathing the naked, comforting the sick, assisting the stranger, relieving the afflicted, according to their various necessities? Wast thou eyes to the blind, and feet to the lame? A father to the fatherless, and an husband to the widow? And didst thou labour to improve all outward works of mercy, as means of saving souls from death?”
[♦] ‘hungery’ replaced with ‘hungry’
6. Thy Lord will [♦]farther enquire, “Hast thou been a wise and faithful steward, with regard to the talents of a mixt nature which I lent thee? Didst thou employ thy health and strength, not in folly or sin, not in the pleasures which perished in the using, not in making provision for the flesh, to fulfil the desires thereof, but in a vigorous pursuit of that better part, which none could take away from thee? Didst thou employ whatever was pleasing in thy person or address, whatever advantages thou hadst by education, whatever share of learning, whatever knowledge of things or men was committed to thee, for the promoting of virtue in the world, for the enlargement of my kingdom? Didst thou employ whatever share of power thou hadst, whatever influence over others, by the love or esteem of thee which they had conceived, for the increase of their wisdom and holiness? Didst thou employ that inestimable talent of time, with wariness and circumspection, as duly weighing the value of every moment, and knowing that all were numbered in eternity? Above all, wast thou a good steward of my grace, preventing, accompanying, and following thee? Did thou duly observe and carefully improve all the influences of my Spirit? Every good desire? Every measure of light? All his sharp or gentle reproofs? How didst thou profit by the Spirit of Bondage and fear, which was previous to the Spirit of Adoption? And when thou wast made a partaker of this Spirit, crying in thy heart, Abba, Father, didst thou stand fast in the glorious liberty wherewith I made thee free? Didst thou from thenceforth present thy soul and body, all thy thoughts, thy words and actions, in one flame of love, as an holy sacrifice, glorifying me with thy body and thy spirit? Then well-done, good and faithful servant! Enter thou into the joy of thy Lord!” And what will remain, either to the faithful or unfaithful steward? Nothing but the execution of that sentence, which has been passed by the righteous Judge; fixing thee in a state which admits of no change, through everlasting ages. It remains only, that thou be rewarded to all eternity, according to thy works.
[♦] ‘faarther’ replaced with ‘farther’
IV. 1. From these plain considerations we may learn, first, How important is this short, uncertain day of life! How precious, above all utterance, above all conception, is every portion of it!
“The least of these a serious care demands;
For tho’ they’re little, they are golden sands!”
How deeply does it concern every child of man, to let none of these run to waste; but to improve them all to the noblest purposes, as long as the breath of God is in his nostrils!
2. We learn from hence, secondly, that there is no employment of our time, no action or conversation that is purely indifferent. All is good or bad, because all our time, as every thing we have, is not our own. All these are, as our Lord speaks, τὰ ἀλλότρια, the property of another; of God, our Creator. Now these either are, or are not employed, according to his will. If they are so employed, all is good; if they are not, all is evil. Again: it is his will, that we should continually grow in grace, and in the living knowledge of our Lord Jesus Christ. Consequently, every thought, word, and work whereby this knowledge is increased, whereby we grow in grace, is good: and every one whereby this knowledge is not increased, is truly and properly evil.
3. We learn from hence, thirdly, that there are no works of supererogation; that we can never do more than our duty: seeing all we have is not our own, but God’s, all we can do is due to him. We have not received this or that, or many things only, but every thing from him: therefore every thing is his due. He that gives us all, must needs have a right to all. So that if we pay him any thing less than all, we cannot be faithful stewards. And considering every man shall receive his own reward, according to his own labour, we cannot be wise stewards, unless we labour to the uttermost of our power: not leaving any thing undone, which we possibly can do, but putting forth all our strength.
4. Brethren, Who is an understanding man and endued with knowledge among you? Let him shew the wisdom from above; by walking suitably to his character. If he so account of himself, as a steward of the manifold gifts of God, let him see that all his thoughts, and words, and works be agreeable to the post God has assigned him. It is no small thing, to lay out for God all which you have received from God. It requires all your wisdom, all your resolution, all your patience and constancy: far more than ever you had by nature: but not more than you may have by grace. For his grace is sufficient for you, and all things, you know, are possible to him that believeth. By faith then, put on the Lord Jesus Christ; put on the whole armour of God, and you shall be enabled to glorify him in all your words and works, yea, to bring every thought into captivity to the obedience of Christ.
Edinburgh,
May 14, 1768.
SERMON LII.[¹]
[¹] Preached before the Society for Reformation of Manners, on Sunday, January 30, 1763, at the Chappel in West-street, Seven Dials.
Psalm xciv. 16.
Who will rise up with me against the wicked?
1.IN all ages, men who neither feared God nor regarded man, have combined together and formed confederacies, to carry on the works of darkness. And herein they have shewn themselves wise in their generation; for by this means they more effectually promoted the kingdom of their father, the devil, than otherwise they could have done. On the other hand, men who did fear God and desire the happiness of their fellow-creatures, have in every age found it needful to join together, in order to oppose the works of darkness, to spread the knowledge of God their Saviour, and to promote his kingdom upon earth. Indeed he himself has instructed them so to do. From the time that men were upon the earth, he hath taught them to join together in his service, and has united them in one body by one spirit. And for this very end he has joined them together, that he might destroy the works of the devil, first in them that are already united, and by them in all that are round about them.
2. This is the original design of the church of Christ. It is a body of men compacted together, in order first, to save each his own soul, then to assist each other in working out their salvation, and afterwards as far as in them lies, to save all men from present and future misery, to overturn the kingdom of Satan, and set up the kingdom of Christ. And this ought to be the continued care and endeavour of every member of his church. Otherwise he is not worthy to be called a member thereof, as he is not a living member of Christ.
3. Accordingly this ought to be the constant care and endeavour of all those, who are united together in these kingdoms, and are commonly called The Church of England. They are united together for this very end, to oppose the devil and all his works, and to wage war against the world and the flesh, his constant and faithful allies. But do they in fact answer the end of their union? Are all who stile themselves “members of the church of England” heartily engaged in opposing the works of the devil, and fighting against the world and the flesh? Alas, we cannot say this. So far from it, that a great part, I fear, the greater part of them, are themselves the world, the people that know not God, to any saving purpose: are indulging, day by day, instead of mortifying the flesh, with its affections and desires; and doing themselves those works of the devil, which they are peculiarly engaged to destroy.
4. There is therefore still need, even in this Christian country (as we courteously stile Great Britain) yea, in this Christian church (if we may give that title to the bulk of our nation) of some to rise up against the wicked, and join together against the evil-doers. Nay, there was never more need than there is at this day, for them that fear the Lord, to speak often together, on this very head, how they may lift up a standard against the iniquity which overflows the land. There is abundant cause for all the servants of God, to join together against the works of the devil, with united hearts and counsels and endeavours, to make a stand for God, and to repress, as much as in them lies, these floods of ungodliness.
5. For this end a few persons in London, towards the close of the last century, united together, and after awhile were termed, “The Society for Reformation of Manners.” And incredible good was done by them, for near forty years. But then most of the original members, being gone to their reward, those who succeeded them grew faint in their mind, and departed from the work. So that a few years ago the society ceased, nor did any of the kind remain in the kingdom.
6. It is a society of the same nature, which has been lately formed. I purpose to shew, first, The nature of their design, and the steps they have hitherto taken; 2. The excellency of it, with the various objections which have been raised against it; 3. What manner of men they ought to be, who engage in such a design; and 4. With what spirit and in what manner they should proceed in the prosecution of it. I shall conclude with an application both to them, and to all that fear God.
I. 1. I am, first, to shew the nature of their design and the steps they have hitherto taken.
It was on a Lord’s day in August 1757, that in a small company, who were met for prayer and religious conversation, mention was made of the gross and open profanation of that sacred day, by persons buying and selling, keeping open shop, tippling in ale-houses, and standing or sitting in the streets, roads or fields, vending their wares as on common days: especially in Moorfields, which was then full of them every Sunday, from one end to the other. It was considered, what method could be taken, to redress these grievances? And it was agreed, that six of them should in the morning wait upon Sir John Fielding for instruction. They did so. He approved of the design, and directed them how to carry it into execution.
2. They first delivered petitions to the Right Honourable the Lord Mayor and the court of Aldermen, to the Justices sitting at Hick’s-Hall, and those in Westminster-Hall. And they received from all these honourable benches much encouragement to proceed.
3. It was next judged proper, to signify their design to many persons of eminent rank, and to the body of the clergy, as well as the ministers of other denominations, belonging to the several churches and meetings, in and about the cities of London and Westminster. And they had the satisfaction to meet with an hearty consent and universal approbation from them.
4. They then printed and dispersed, at their own expence, several thousand books of instruction, to constables and other parish-officers, explaining and inforcing their several duties. And to prevent, as far as possible, the necessity of proceeding to an actual execution of the laws, they likewise printed and dispersed, in all parts of the town, dissuasives from sabbath-breaking, extracts from acts of parliament against it, and notices to the offenders.
5. The way being paved by these precautions, it was in the beginning of the year 1758, that after notices delivered again and again, which were as often set at nought, actual informations were made to magistrates, against persons profaning the Lord’s day. By this means they first cleared the streets and fields, of those notorious offenders, who without any regard either to God or the King, were selling their wares from morning to night. They proceeded to a more difficult attempt, the preventing tippling on the Lord’s day, spending the time in ale-houses which ought to be spent in the more immediate worship of God. Herein they were exposed to abundance of reproach, to insult and abuse of every kind: having not only the tipplers and those who entertained them, the ale-house-keepers, to contend with, but rich and honourable men, partly the landlords of those ale-house-keepers, partly those who furnished them with drink, and in general all who gained by their sins. Some of these were not only men of substance, but men of authority; nay, in more instances than one, they were the very persons before whom the delinquents were brought. And the treatment they gave those who laid the informations, naturally encouraged the beasts of the people, to follow their example, and to use them as fellows not fit to live upon the earth. Hence they made no scruple, not only to treat them with the basest language, not only to throw at them mud or stones or whatever came to hand, but many times to beat them without mercy, and to drag them over the stones, or through the kennels. And that they did not murder them, was not for want of will; but the bridle was in their teeth.
6. Having therefore received help from God, they went on to restrain Bakers likewise, from spending so great a part of the Lord’s day, in exercising the works of their calling. But many of these were more noble than the victuallers. They were so far from resenting this, or looking upon it as an affront, that several who had been hurried down the stream of custom, to act contrary to their own conscience, sincerely thanked them for their labour and acknowledged it as a real kindness.
7. In clearing the streets, fields and ale-houses of sabbath-breakers, they fell upon another sort of offenders as mischievous to society as any, namely, Gamesters of various kinds. Some of these were of the lowest and vilest class, commonly called gamblers, who make a trade of seizing on young, and unexperienced men, and tricking them out of all their money. And after they have beggared them, they frequently teach them the same mystery of iniquity. Several nests of these they have rooted out, and constrained not a few of them, honestly to earn their bread by the sweat of their brow, and the labour of their hands.
8. Increasing in number and strength, they extended their views, and began not only to repress profane swearing, but to remove out of our streets, another public nuisance and scandal of the Christian name, common prostitutes. Many of these were stopped in their mid career of audacious wickedness. And in order to go to the root of the disease, many of the houses that entertained them, have been detected, prosecuted according to law, and totally suppressed. And some of the poor, desolate women themselves, tho’ fallen to
“The lowest line of human infamy”
have acknowledged the gracious providence of God, and broke off their sins by lasting repentance. Several of these have been placed out, and several received into the Magdalen Hospital.
9. If a little digression may be allowed, who can sufficiently admire the wisdom of Divine Providence, in the disposal of the times and seasons, so as to suit one occurrence to another? For instance. Just at a time when many of these poor creatures, being stopt in their course of sin, found a desire of leading a better life, as it were in answer to that sad question, “But if I quit the way I now am in, what can I do to live? For I am not mistress of any trade; and I have no friends that will receive me:” I say, just at this time, God has prepared the Magdalen Hospital. Here those who have no trade, nor any friends to receive them, are received with all tenderness. Here they may live, and that with comfort, being provided with all things, that are needful for life and godliness.
10. But to return. The number of persons brought to justice, from August 1757, to August 1762 is
| 9596 | |
| From thence to the present time: | |
| For unlawful gaming, and profane [♦]swearing, | 40 |
| For sabbath-breaking, | 400 |
| Lewd women and keepers of ill houses, | 550 |
| For offering to sale obscene prints, | 2 |
| In all | 10,588 |
[♦] ‘swering’ replaced with ‘swearing’
11. In the admission of members into the society, no regard is had to any particular sect or party. Whoever is found upon enquiry to be a good man, is readily admitted. And none who has selfish or pecuniary views, will long continue therein: not only because he can gain nothing thereby, because he would quickly be a loser: inasmuch as he must commence subscriber, as soon as he is a member. Indeed the vulgar cry is “These are all Whitfelites.” But it is a great mistake. About twenty of the constantly subscribing members, are all that are in connexion with Mr. Whitefield. About fifty are in connexion with Mr. Wesley. About twenty, who are of the established Church, have no connexion with either: and about seventy are dissenters, who make in all an hundred and sixty. There are indeed many more, who assist in the work by occasional subscriptions.
II. 1. These are the steps which have been hitherto taken, in prosecution of this design. I am in the second place, to shew, the excellency thereof, notwithstanding the objections which have been raised against it. Now this may appear from several considerations. And first, from hence: That the making an open stand, against all the ungodliness and unrighteousness, which overspread our land as a flood, is one of the noblest ways of confessing Christ in the face of his enemies. It is giving glory to God, and shewing mankind, that even in these dregs of time
“There are, who faith prefer,
Tho’ few, and piety to God.”
And what more excellent, than to render to God, the honour due unto his name? To declare by a stronger proof than words, even by suffering, and running all hazards, Verily there is a reward for the righteous; doubtless there is a God that judgeth the earth.
2. How excellent is the design, to prevent in any degree, the dishonour done to his glorious name, the contempt which is poured on his authority, and the scandal brought upon our holy religion, by the gross, flagrant wickedness of those who are still called by the name of Christ? To stem in any degree the torrent of vice, to repress the floods of ungodliness, to remove in any measure those occasions of blaspheming the worthy name whereby we are called, is one of the noblest designs it can possibly enter into the heart of man to conceive.
3. And as this design thus evidently tends, to bring glory to God in the highest, so it no less manifestly conduces, to the establishing peace upon earth. For as all sin directly tends, both to destroy our peace with God, by setting him at open defiance, to banish peace from our own breasts, and to set every man’s sword against his neighbour: so whatever prevents or removes sin, does in the same degree promote peace, both peace in our own soul, peace with God, and peace with one another. Such are the genuine fruits of this design, even in the present world. But why should we confine our views to the narrow bounds of time and space? Rather pass over these into eternity. And what fruit of it shall we find there? Let the apostle speak: Brethren, if one of you err from the truth, and one convert him (not to this or that opinion, but to God!) let him know, that he who converteth a sinner from the error of his way, shall save a soul from death, and hide a multitude of sins, Jam. v. 19, 20.
4. Nor is it to individuals only, whether those who betray others into sin, or those that are liable to be betrayed and destroyed by them, that the benefit of this design redounds, but to the whole community whereof we are members. For is it not a sure observation, righteousness exalteth a nation? And is it not as sure on the other hand, that sin is a reproach to any people? Yea, and bringeth down the curse of God upon them? So far therefore as righteousness in any branch is promoted, so far is the national interest advanced. So far as sin, especially open sin is restrained, the curse and reproach are removed from us. Whoever therefore they are that labour herein, they are general benefactors. They are the truest friends of their king and country. And in the same proportion as their design takes place, there can be no doubt, but God will give national prosperity, in accomplishment of his faithful word, Them that honour me, I will honour.
5. But it is objected, “However excellent a design this is, it does not concern you. For are there not persons, to whom the repressing these offences and punishing the offenders properly belong? Are there not constables and other parish-officers, who are bound by oath to this very thing?” There are constables and church-wardens in particular, who are engaged by solemn oaths, to give due information against profaners of the Lord’s day, and all other scandalous sinners. But if they leave it undone, if notwithstanding their oaths, they trouble not themselves about the matter, it concerns all that fear God, that love mankind, and that wish well to their king and country, to pursue this design with the very same vigour, as if there were no officers existing. It being just the same thing, if they are of no use, as if they had no being.
6. “But this is only a pretence: their real design, is to get money by giving informations.” So it has frequently and roundly been affirmed; but without the least shadow of truth. The contrary may be proved by a thousand instances: no member of the society, takes any part of the money which is by the law allotted to the informer. They never did from the beginning: nor does any of them ever receive any thing, to suppress or withdraw their information. This is another mistake, if not wilful slander, for which there is not the least foundation.
[♦]7. “But the design is impracticable. Vice is risen to such an head, that it is impossible to suppress it: especially by such means. For what can an handful of poor people, do in opposition to all the world?” With men this is impossible, but not with God. And they trust, not in themselves, but him. Be then the patrons of vice ever so strong, to him they are no more than grasshoppers. And all means are alike to him. It is the same thing with God to deliver by many or by few. The small number therefore of those who are on the Lord’s side is nothing, neither the great number of those that are against him. Still he doth whatever pleaseth him. And there is no counsel or strength against the Lord.
[♦] ‘9’ replaced with ‘7’
8. “But if the end you aim at, be really to reform sinners, you chuse the wrong means. It is the word of God must effect this, and not human laws. And it is the work of ministers, not of magistrates. Therefore the applying to these, can only produce an outward reformation. It makes no change in the heart.”
It is true the word of God is the chief, ordinary means, whereby he changes both the hearts and lives of sinners: and he does this chiefly by the ministers of the gospel. But it is likewise true, that the magistrate is the minister of God: and that he is designed of God to be a terror to evil doers, by executing human laws upon them. If this does not change the heart, yet to prevent outward sin, is one valuable point gain’d. There is so much the less dishonour done to God, less scandal brought on our holy religion, less curse and reproach upon our nation, less temptation laid in the way of others. Yea, and less wrath heaped up by the sinners themselves against the day of wrath.
9. “Nay, rather more: for it makes many of them hypocrites, pretending to be what they are not. Others, by exposing them to shame, and putting them to expence, are made impudent and desperate in wickedness: so that in reality none of them are any better, if they are not worse than they were before.”
This is a mistake all over. For 1. Where are these hypocrites? We know none who have pretended to be what they were not. 2. The exposing obstinate offenders to shame, and putting them to expence, does not make them desperate in offending, but afraid to offend. 3. Some of them, far from being worse, are substantially better, the whole tenor of their lives being changed. Yea 4. Some are inwardly changed, even from darkness to light, and from the power of Satan unto God.
10. “But many are not convinced, that buying or selling on the Lord’s day is a sin.”
If they are not convinced, they ought to be: it is high time they should. The case is as plain as plain can be. For if an open, wilful breach both of the law of God and the law of the land, is not sin, pray what is? And if such a breach both of divine and human laws is not to be punished, because a man is not convinced it is a sin, there is an end of all execution of justice, and all men may live as they list.
11. “But mild methods ought to be tried first.” They ought. And so they are. A mild admonition is given to every offender, before the law is put in execution against him: nor is any man prosecuted, till he has express notice, that this will be the case, unless he will prevent that prosecution, by removing the cause of it. In every case the mildest method is used, which the nature of the case will bear: nor are severer means ever applied, but when they are absolutely necessary to the end.
12. “Well, but after all this stir about reformation, what real good has been done?” Unspeakable good; and abundantly more, than any one could have expected, in so short a time, considering the small number of the instruments, and the difficulties they had to encounter. Much evil has been already prevented, and much has been removed. Many sinners have been outwardly reformed; some have been inwardly changed. The honour of him whose name we bear, so openly affronted, has been openly defended. And it is not easy to determine, how many and how great blessings, even this little stand, made for God and his cause, against his daring enemies, may already have derived upon our whole nation. On the whole then, after all the objections that can be made, reasonable men may still conclude, a more excellent design could scarce ever enter into the heart of man.
III. 1. But what manner of men ought they to be, who engage in such a design? Some may imagine, any that are willing to assist therein, ought readily to be admitted; and that the greater the number of members, the greater will be their influence. But this is by no means true: matter of fact undeniably proves the contrary. While the former society for reformation of manners, consisted of chosen members only, tho’ neither many, rich, nor powerful, they broke thro’ all opposition, and were eminently successful in every branch of their undertaking. But when a number of men, less carefully chosen, were received into that society, they grew less and less useful, till by insensible degrees, they dwindled into nothing.
2. The number therefore of the members is no more to be attended to, than the riches or eminence. This is a work of God. It is undertaken in the name of God, and for his sake. It follows, that men who neither love nor fear God, have no part or lot in this matter, Why takest thou my covenant in thy mouth, may God say to any of these, whereas thou thyself hatest to be reformed, and hast cast my words behind thee? Whoever therefore lives in any known sin, is not fit to engage in reforming sinners. More especially if he is guilty in any instance, or in the least degree, of profaning the name of God, or buying, selling or doing any unnecessary work on the Lord’s day, or offending in any other of those instances, which this society is peculiarly designed to reform. No: let none who stands himself in need of this reformation, presume to meddle with such an undertaking. First, let him pull the beam out of his own eye. Let him be himself unblamable in all things.
3. Not that this will suffice. Every one engaging herein, should be more than a harmless man. He should be a man of faith: having at least such a degree of that evidence of things not seen, as to aim not at the things that are seen, which are temporal, but at those that are not seen, which are eternal: such a faith, as produces a steady fear of God, with a lasting resolution, by his grace to abstain from all that he has forbidden, and to do all that he has commanded. He will more especially need, that particular branch of faith, confidence in God. It is this faith which removes mountains, which quenches the violence of fire, which breaks thro’ all opposition, and enables one to stand against and chase a thousand, knowing in whom his strength lies, and even when he has the sentence of death in himself, trusting in him who raiseth the dead.
4. He that has faith and confidence in God, will of consequence be a man of courage. And such it is highly needful every man should be, who engages in this undertaking. For many things will occur in the prosecution thereof, which are terrible to nature: indeed so terrible, that all who confer with flesh and blood will be afraid to incounter them. Here therefore true courage has its proper place, and is necessary in the highest degree. And this, faith only can supply. A believer can say,
I fear no denial;
No danger I fear:
Nor start from the trial;
For Jesus is near.
5. To courage, patience is nearly allied: the one regarding future, the other present evils. And whoever joins in carrying on a design of this nature, will have great occasion for this. For notwithstanding all his unblamableness, he will find himself just in Ishmael’s situation, his hand against every man, and every man’s hand against him. And no wonder. If it be true, that all who will live godly, shall suffer persecution, how eminently must this be fulfilled in them, who not content to live godly themselves, compel the ungodly to do so too, or at least to refrain from notorious ungodliness? Is not this, declaring war against all the world? Setting all the children of the devil at defiance? And will not Satan himself, the prince of this world, the ruler of the darkness thereof, exert all his subtlety and all his force, in support of his tottering kingdom? Who can expect, the roaring lion will tamely submit to have the prey plucked out of his teeth? Ye have therefore need of patience, that when ye have done the will of God ye may receive the promise.
6. And ye have need of steddiness, that ye may hold fast this profession of your faith without wavering. This also should be found in all that unite in this society; which is not a task for a double-minded man, for one that is unstable in his ways. He that is as a reed shaken with the wind, is not fit for this warfare, which demands a firm purpose of soul, a constant, determined resolution. One that is wanting in this, may set his hand to the plow: but how soon will he look back? He may indeed endure for a time. But when persecution or tribulation, public or private troubles, arise because of the work, immediately he is offended.
7. Indeed it is hard for any to persevere in so unpleasing a work, unless love overpowers both pain and fear. And therefore it is highly expedient that all engaged therein, have the love of God shed abroad in their hearts: that they should all be able to declare, we love him, because he first loved us. The presence of him whom their soul loveth, will then make their labour light. They can then say, not from the wildness of an heated imagination, but with the utmost truth, [♦]and soberness.
[♦] duplicate ‘and’ removed
With thee conversing, I forget
All time, and toil, and care:
Labour is rest, and pain is sweet,
While thou, my God, art here.
8. What adds a still greater sweetness even to labour and pain, is the Christian love of our neighbour. When they love their neighbour, that is, every soul of man, as themselves, as their own souls; when the love of Christ constrains them to love one another, even as he loved us; when, as he tasted death for every man, so they are ready to lay down their life for their brethren, (including in that number, every man, every soul for which Christ died:) what prospect of danger will then be able to fright them from their labour of love? What suffering will they not be ready to undergo, to save one soul from everlasting burnings? What continuance of labour, disappointment, pain, will vanquish their fixt resolution! Will they not be
“Gainst all repulses steeled, nor ever tired,
With [♦]toilsome day, or ill-succeeding night?”
So love both hopeth and endureth all things. So charity never faileth.
[♦] ‘toilsom’ replaced with ‘toilsome’
9. Love is necessary for all the members of such a society, on another account likewise; even because it is not puffed up; it produces not only courage and patience, but humility. And O! how needful is this for all who are so employed! What can be of more importance, than that they should be little, and mean, and base, and vile in their own eyes? For otherwise, should they think themselves any thing, should they impute any thing to themselves, should they admit any thing of a pharisaic spirit, trusting in themselves that they were righteous, and despising others: nothing could more directly tend to overthrow the whole design. For then they would not only have all the world, but also God himself to contend with; seeing he resisteth the proud, and giveth grace only to the humble. Deeply conscious therefore should every member of this society be, of his own foolishness, weakness, helplessness: continually hanging with his whole soul upon him, who alone hath wisdom and strength, with an unspeakable conviction, that the help which is done upon earth, God doth it himself; and that it is he alone who worketh in us, both to will and to do, of his good pleasure.
10. One point more, whoever engages in this design should have deeply imprest on his heart, namely, that the wrath of man worketh not the righteousness of God. Let him therefore learn of him who was meek as well as lowly. And let him abide in meekness as well as humility: With all lowliness and meekness, let him walk worthy of the vocation wherewith he is called. Let him be gentle toward all men, good or bad, for his own sake, for their sake, for Christ’s sake. Are any ignorant and out of the way? Let him have compassion upon them. Do they even oppose the word and the work of God, yea set themselves in battle array against it? So much the more hath he need, in meekness to instruct those who thus oppose themselves, if haply they may awake out of the snare of the devil, and no more be taken captive at his will.
IV. 1. From the qualifications of those who are proper to engage in such an undertaking as this, I proceed to shew, fourthly, With what spirit, and in what manner, it ought to be pursued. First, with what spirit. Now this first regards the motive which is to be preserved, in every step that is taken. For if at any time the light which is in thee be darkness, how great is that darkness? But if thine eye be single, thy whole body shall be full of light. This is therefore continually to be remembred, and carried into every word and action. Nothing is to be spoke or done, either great or small, with a view to any temporal advantage: nothing with a view to the favour or esteem, the love or the praise of men. But the intention, the eye of the mind is always to be fixt on the glory of God and good of man.
2. But the Spirit with which every thing is to be done, regards the temper, as well as the motive. And this is no other than that, which has been described above. For the same courage, patience, steddiness, which qualify a man for the work, are to be exercised therein. Above all, let him take the shield of faith: this will quench a thousand fiery darts. Let him exert all the faith which God has given him, in every trying hour. And let all his doings be done in love: never let this be wrested from him. Neither must many waters quench this love, nor the floods of ingratitude drown it. Let likewise that lowly mind be in him, which was also in Christ Jesus. Yea, and let him be cloathed with humility, filling his heart, and adorning his whole behaviour. At the same time, let him put on bowels of mercies, gentleness, long-suffering: avoiding the least appearance of malice, bitterness, anger or resentment; knowing, it is our calling, not to be overcome of evil, but to overcome evil with good. In order to preserve this humble, gentle love, it is needful to do all things with recollection of spirit, watching against all hurry, or dissipation of thought, as well as against pride, wrath, or surliness. But this can be no otherwise preserved, than by continuing instant in prayer, both before and after he comes into the field; and during the whole action; and by doing all in the spirit of sacrifice, offering all to God, thro’ the Son of his love.
3. As to the outward manner of acting, a general rule is, let it be expressive of these inward tempers. But to be more particular. 1. Let every man beware, not to do evil that good may come. Therefore putting away all lying, let every man speak the truth to his neighbour. Use no fraud or guile, either in order to detect or to punish any man, but by simplicity or godly sincerity commend yourself to mens consciences in the sight of God. It is probable, that by your adhering to these rules, fewer offenders will be convicted. But so much the more will the blessing of God accompany the whole undertaking.
4. But let innocence be joined with prudence, properly so called. Not that offspring of hell, which the world calls prudence, which is mere craft, cunning, dissimulation: but with that wisdom from above, which our Lord peculiarly recommends, to all who would promote his kingdom upon earth. Be ye therefore wise as serpents, while ye are harmless as doves. This wisdom will instruct you, how to suit your words and whole behaviour, to the persons with whom you have to do, to the time, place, and all other circumstances. It will teach you to cut off occasion of offence, even from those who seek occasion, and to do things of the most offensive nature, in the least offensive manner that is possible.
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: shewing 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 good-will 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.
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.
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 throughly 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.
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. Enquire diligently, Whether the person proposed be of an unblamable carriage, and whether he be a man of faith, courage, patience, steddiness? 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 vessels meet for your master’s use.
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, do 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.
4. I advise you, in the fourth place, see that you do every thing 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. Mean time 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.
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 “a lady’s hand with a lion’s heart.” So shall many even of them you are constrained to punish, glorify God in the day of visitation.
6. I exhort all of you who fear God, as ever you hope to find mercy at his hands, as you dread being found (tho’ you knew it not) even to fight against God: 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, as you have opportunity to do good to all men? 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 expence 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: use the present hour, doing what God puts into your heart. Let it not be said, that you saw your brethren labouring for God, and would not help them with one of your fingers. In this way, however, come to the help of the Lord, to the help of the Lord, against the mighty!
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 put on, as the elect of God, lowliness, gentleness, long-suffering. 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 fear of man which bringeth a snare: so that you can stand with boldness before them that despise you and make no account of your labours. Qualified then as you are, and armed for the fight, will you be like the children of Ephraim, who being harnessed, and carrying bows, turned back in the day of battle? Will you leave a few of your brethren to stand alone, against all the hosts of the aliens? O say not, “This is too heavy a cross: I have not strength or courage to bear it.” True; not of yourself. But you that believe, can do all things through Christ strengthening you. If thou canst believe, all things are possible to him that believeth. No cross is too heavy for him to bear, knowing that they that suffer with him, shall reign with him. Say not, “Nay, but I cannot bear to be singular.” Then you cannot enter into the kingdom of heaven. No one enters there but thro’ the narrow way. And all that walk in this, are singular. Say not, “But I cannot endure the reproach, the odious name of an informer.” 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, “But 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.” Thou shalt not: thou canst not: it is absolutely impossible, unless God himself chuseth it. For his kingdom ruleth over all, and the very hairs of thy head are all numbered. But if the wise, the gracious God chuse it for thee, wilt thou murmur or complain? Wilt thou not rather say, The cup which my Father hath given me, shall I not drink it? If you suffer for Christ, happy are you: the Spirit of glory and of Christ shall rest upon you. Say not, “I 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.” 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, If any man loveth father, or mother, or wife, or children, more than me, he is not worthy of me! Say not, “Well, I would forsake all for Christ. But one duty must not hinder another. And this would frequently hinder my attending public worship.” Sometimes it probably would. Go then and learn what that meaneth, I will have mercy and not sacrifice. And whatever is lost, by shewing this mercy, God will repay sevenfold into thy bosom. Say not, “But I shall hurt my own soul. I am a young man: and by taking up loose women, I should expose my self to temptation.” 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, though thou walkest thro’ the fire thou shalt not be burnt, neither shall the flames kindle upon thee. “True; if he called me into the furnace. But I do not see that I am called to this.” 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 off-scouring 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 departedst for a season, that they might receive thee again for ever. O be not disobedient to the heavenly calling! 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 take no thought for the morrow, but cast all your care on him that careth for you. Commit your souls, bodies, substance, all, to him, as unto a merciful and faithful Creator.
N. B. After this Society had subscribed several years, and done unspeakable good, it was wholly destroyed, by a verdict given against it in the King’s 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.
SERMON LIII.[¹]
[¹] On the death of the Rev. Mr. George Whitefield. Preached at the Chappel in Tottenham-Court-Road, and at the Tabernacle near Moorfields, on Sunday, November 18, 1770.
Numb. xxiii. 10.
Let me die the death of the righteous, and let my last end be like his!
1.LET my last end be like his! How many of you join in this wish? Perhaps there are few of you who do not, even in this numerous congregation. And O that this wish may rest upon your minds! That it may not die away, till your souls also are lodged where the wicked cease from troubling, and where the weary are at rest!
2. An elaborate exposition of the text, will not be expected on this occasion. It would detain you too long from the sadly-pleasing thought of your beloved brother, friend, and pastor; yea, and father too: for how many are here whom he hath begotten in the Lord? Will it not then be more suitable to your inclinations, as well as to this solemnity, directly to speak of this man of God, whom you have so often heard speaking in this place? The end of whose conversation ye know, Jesus Christ, the same yesterday, to-day, and for ever.
And may we not,
First, Observe a few particulars of his life and death.
Secondly, Take some view of his character. And,
Thirdly, Inquire how we may improve this awful providence, his sudden removal from us.
I. 1. We may, in the first place, observe a few particulars of his life and death. He was born at Glocester, in December, 1714, and put to a Grammar-school there, when about twelve years old. When he was seventeen he began to be seriously religious, and served God to the best of his knowledge. About eighteen he removed to the university, and was admitted at Pembroke-College in Oxford. And about a year after, he became acquainted with the Methodists, (so called) whom from that time he loved as his own soul.
2. By them he was convinced, that we must be born again, or outward religion will profit us nothing. He joined with them in fasting on Wednesdays and Fridays, in visiting the sick and the prisoners, and in gathering up the very fragments of time, that no moment might be lost. And he changed the course of his studies, reading chiefly such books as entered into the heart of religion, and led directly to an experimental knowledge of Jesus Christ, and him crucified.
3. He was soon tried as with fire. Not only his reputation was lost, and some of his dearest friends forsook him; but he was exercised with inward trials, and those of the severest kind. Many nights he lay sleepless upon his bed; many days prostrate on the ground. But after he had groaned several months under the Spirit of bondage, God was pleased to remove the heavy load, by giving him the Spirit of adoption, enabling him, through a living faith, to lay hold on the Son of his love.
4. However, it was thought needful, for the recovery of his health, which was much impaired, that he should go into the country. He accordingly went to Glocester, where God enabled him to awaken several young persons. These soon formed themselves into a little society, and were some of the first fruits of his labour. Shortly after he began to read twice or thrice a week to some poor people in the town, and every day to read to, and pray with the prisoners in the county [♦]gaol.
[♦] ‘goal’ replaced with ‘gaol’
5. Being now about twenty-one years of age, he was solicited to enter into holy orders. Of this he was greatly afraid, being deeply sensible of his own insufficiency. But the bishop himself sending for him, and telling him, “Tho’ I had purposed to ordain none under three and twenty, yet I will ordain you whenever you come;” and several other providential circumstances concurring, he submitted, and was ordained on Trinity-Sunday, 1736. The next Sunday he preached to a crouded auditory, in the church wherein he was baptized. The week following he returned to Oxford, and took his Batchelor’s degree. And he was now fully employed, the care of the prisoners and the poor lying chiefly on him.
6. But it was not long before he was invited to London, to serve the cure of a friend going into the country. He continued there two months, lodging in the Tower, reading prayers in the chappel twice a week, catechizing and preaching once, beside daily visiting the soldiers in the barracks and the infirmary. He also read prayers every evening at Wapping-chappel, and preached at Ludgate-prison every Tuesday. While he was here, letters came from his friends in Georgia, which made him long to go and help them. But not seeing his call clear, at the appointed time he returned to his little charge at Oxford; where several youths met daily at his room, to build up each other in their most holy faith.
7. But he was quickly called from hence again to supply the cure of Dummer in Hampshire. Here he read prayers twice a day, early in the morning, and in the evening, after the people came from work. He also daily catechized the children, and visited from house to house. He now divided the day into three parts, alloting eight hours for sleep and meals, eight for study and retirement, and eight for reading prayers, catechizing, and visiting the people.—Is there a more excellent way for a servant of Christ and his church? If not, Who will go and do likewise?
8. Yet his mind still ran on going abroad. And being now fully convinced he was called of God thereto, he set all things in order, and in January 1737, went down to take leave of his friends in Glocester. It was in this journey that God began to bless his ministry in an uncommon manner. Wherever he preached, amazing multitudes of hearers flocked together, in Glocester, in Stonehouse, in Bath, in Bristol: so that the heat of the churches was scarce supportable. And the impressions made on the minds of many, were no less extraordinary. After his return to London, while he was detained by General Oglethorpe, from week to week, and from month to month, it pleased God to bless his word still more. And he was indefatigable in his labour: generally on Sunday he preached four times, to exceeding large auditories; beside reading prayers twice or thrice, and walking to and fro, often ten or twelve miles.
9. On December 28, he left London. It was on the 29th that he first preached without notes. December 30, he went on board; but it was above a month before they cleared the land. One happy effect of their very slow passage, he mentions in April following: “Blessed be God, we now live very comfortably in the great cabbin. We talk of little else but God and Christ: and scarce a word is heard among us when together, but what has reference to our fall in the first, and our new birth in the second Adam.” It seems likewise to have been a peculiar providence, that he should spend a little time at Gibraltar; where both citizens and soldiers, high and low, young and old, acknowledged the day of their visitation.
10. From Sunday, May 7, 1738, till the latter end of August following, he made full proof of his ministry in Georgia, particularly at Savannah: he read prayers and expounded twice a day and visited the sick daily. On Sunday he expounded at five in the morning; at ten read prayers and preached, and at three in the afternoon: and at seven in the evening expounded the church-catechism. How much easier is it for our brethren in the ministry, either in England, Scotland, or Ireland, to find fault with such a labourer in our Lord’s vineyard, than to tread in his steps?
11. It was now that he observed the deplorable condition of many children here; and that God put into his heart the first thought of founding an Orphan-house: for which he determined to raise contributions in England, if God should give him a safe return thither. In December following he did return to London: and on Sunday, January the 14th, 1739, he was ordained priest at Christ-Church, Oxford. The next day he came to London again: and on Sunday the 21st preached twice. But though the churches were large, and crouded exceedingly, yet many hundreds stood in the churchyard, and hundreds more returned home. This put him upon the first thought of preaching in the open air. But when he mentioned it to some of his friends, they judged it to be mere madness. So he did not carry it into execution, till after he had left London. It was on Wednesday, February 21, that finding all the church-doors to be shut in Bristol, (beside that no church was able to contain one half of the congregation) at three in the afternoon he went to Kingswood, and preached abroad, to near two thousand people. On Friday he preached there to four or five thousand; and on Sunday to (it was supposed) ten thousand. The number continually increased all the time he stayed at Bristol. And a flame of holy love was kindled, which will not easily be put out. The same was afterwards kindled in various parts of Wales, of Glocestershire, and Worcestershire. Indeed [♦]wherever he went, God abundantly confirmed the word of his messenger.
[♦] ‘whereever’ replaced with ‘wherever’
12. On Sunday, April 29, he preached the first time in Moorfields, and on Kennington-common. And the thousands of hearers were as quiet as they could have been in a church. Being again detained in England from month to month, he made little excursions into several counties, and received the contributions of willing multitudes, for an Orphan-house in Georgia. The embargo which was now laid on the shipping, gave him leisure for more journies, through various parts of England, for which many will have reason to bless God to all eternity. At length, on August 14, he embarked. But he did not land in Pensylvania till October 30. Afterwards he went through Pensylvania, the Jerseys, New-York, Maryland, Virginia, North and South Carolina, preaching all along to immense congregations, with full as great effect as in England; on January 10, 1740, he arrived at Savannah.
13. January 29, he added three desolate orphans to near twenty which he had in his house before. The next day he laid out the ground for the house, about ten miles from Savannah. February 11, he took in four orphans more, and set out for Frederica, in order to fetch orphans that were in the southern parts of the colony. In his return he fixt a school, both for children and grown persons, at Darien, and took four orphans thence. March 25, he laid the first stone of the Orphan-house, to which, with great propriety, he gave the name of Bethesda: a work for which the children yet unborn shall praise the Lord. He had now about forty orphans, so that there were near an hundred mouths to be fed daily. But he was careful for nothing, casting his care on him who feedeth the young ravens that call upon him.
14. In April he made another tour through Pensylvania, the Jerseys, and New-York. Incredible multitudes flocked to hear, among whom were abundance of negroes. In all places the greater part of the hearers were affected to an amazing degree. Many were deeply convinced of their lost state; many truly converted to God. In some places thousands cried out aloud; many as in the agonies of death. Most were drowned in tears; some turned pale as death; others were wringing their hands; others lying on the ground; others sinking into the arms of their friends; almost all lifting up their eyes, and calling for mercy.
15. He returned to Savannah, June 5. The next evening, during the public service, the whole congregation, young and old, were dissolved in tears. After service, several of the parishioners, and all his family, particularly the little children, returned home crying along the street, and some could not help praying aloud. The groans and cries of the children continued all night, and great part of the next day.
16. In August he set out again, and through various provinces came to Boston. While he was here, and in the neighbouring places, he was extremely weak in body. Yet the multitudes of hearers were so great, and the effects wrought on them so astonishing, as the oldest men then alive in the town had never seen before. The same power attended his preaching at New-York; particularly on Sunday, November 2. Almost as soon as he began, crying, weeping, and wailing, were to be heard on every side. Many sunk down to the ground, cut to the heart: and many were filled with divine consolation. Toward the close of his journey he made this reflection: “It is the seventy-fifth day since I arrived at Rhode-Island, exceeding weak in body. Yet God has enabled me to preach an hundred and seventy-five times in public, beside exhorting frequently in private. Never did God vouchsafe me greater comforts: never did I perform my journies with less fatigue, or see such a continuance of the divine presence in the congregations to whom I preached.” In December he returned to Savannah, and in the March following arrived in England.
17. You may easily observe, that the preceding account is chiefly extracted from his own journals, which, for their artless and unaffected simplicity, may vie with any writings of the kind. And how exact a specimen is this of his labours both in Europe and America, for the honour of his beloved Master, during the thirty years that followed! As well as of the uninterrupted shower of blessings wherewith God was pleased to succeed his labours! Is it not much to be lamented, that any thing should have prevented his continuing this account, till at least near the time when he was called by his Lord to enjoy the fruit of his labour?—If he has left any papers of this kind, and his friends account me worthy of the honour, it would be my glory and joy to methodize, transcribe, and prepare them for the public view.
18. A particular account of the last scene of his life, is thus given by a gentleman of Boston: “After being about a month with us in Boston and its vicinity, and preaching every day, he went to Old-york, preached on Thursday, September 27, there; proceeded to Portsmouth, and preached there on Friday. On Saturday morning he set out for Boston; but before he came to Newbury, where he had engaged to preach the next morning, he was importuned to preach by the way. The house not being large enough to contain the people, he preached in an open field. But having been infirm for several weeks, this so exhausted his strength, that when he came to Newbury, he could not get out of the ferry-boat without the help of two men. In the evening, however, he recovered his spirits, and appeared with his usual chearfulness. He went to his chamber at nine, his fixt time, which no company could divert him from: and slept better than he had done for some weeks before. He rose at four in the morning, September 30, and went into his closet; and his companion observed he was unusually long in private. He left his closet, returned to his companion, threw himself on the bed, and lay about ten minutes. Then he fell upon his knees, and prayed most fervently to God, ‘That if it was consistent with his will he might that day finish his Master’s work.’ He then desired his man to call Mr. Parsons, the clergyman, at whose house he was: but in a minute, before Mr. Parsons could reach him died, without a sigh or groan. On the news of his death, six gentlemen set out for Newbury, in order to bring his remains hither, but he could not be moved, so that his precious ashes must remain at Newbury. Hundreds would have gone from this town to attend his funeral, had they not expected he would have been interred here.—May this stroke be sanctified to the church of God in general, and to this province in particular!”
II. 1. We are in the second place, to take some view of his character. A little sketch of this, was soon after published in the Boston Gazette: an extract of which is subjoined: “In his public labours he has for many years astonished the world with his eloquence and devotion. With what divine pathos did he persuade the impenitent sinner to embrace the practice of piety and virtue! He spoke from the heart, and with a fervency of zeal, perhaps unequalled since the days of the apostles. From the pulpit he was unrivalled in the command of an ever-crowded auditory. Nor was he less agreeable and instructive in his private conversation: happy in a remarkable ease of address, willing to communicate, studious to edify. May the rising generation catch a spark of that flame which shone with such distinguished lustre in the spirit and practice of this faithful servant of the most high God!”
2. A more particular, and equally just character of him, has appeared in one of the English papers. It may not be disagreeable to you, to add the substance of this likewise: “The character of this truly pious person, must be imprest on the heart of every friend to vital religion. In spite of a tender constitution, he continued, to the last day of his life, preaching with a frequency and a fervor, that seemed to exceed the natural strength of the most robust. Being called to the exercise of his function at an age, when most young men are only beginning to qualify themselves for it, he had not time to make a very considerable progress in the learned languages. But this defect was amply supplied, by a lively and fertile genius, by fervent zeal, and by a forcible and most persuasive delivery. And though in the pulpit he often found it needful, by the terrors of the Lord to persuade men, he had nothing gloomy in his nature, being singularly chearful, as well as charitable and tender-hearted. He was as ready to relieve the bodily as the spiritual necessities of those that applied to him. It ought also to be observed, that he constantly enforced upon his audience every moral duty, particularly industry in their several callings, and obedience to their superiors. He endeavoured, by the most extraordinary efforts, of preaching in different places, and even in the open fields, to rouse the lower class of people, from the last degree of inattention and ignorance, to a sense of religion. For this, and his other labours, the name of George Whitefield, will long be remembred with esteem and veneration.”
3. That both these accounts are just and impartial, will readily be allowed; that is, as far as they go. But they go little farther than the outside of his character. They shew you the preacher, but not the man, the Christian, the saint of God. May I be permitted to add a little on this head, from a personal knowledge of near forty years? Indeed, I am thoroughly sensible how difficult it is to speak on so delicate a subject; what prudence is required to avoid both extremes, to say neither too little, nor too much? Nay, I know it is impossible to speak to all, to say either less or more, without incurring from some the former, from others the latter censure. Some will seriously think, that too little is said; and others, that it is too much. But without attending to this, I will speak just what I know, before him to whom we are all to give an account.
4. Mention has already been made of his unparalleled zeal, his indefatigable activity, his tender-heartedness to the afflicted, and charitableness toward the poor. But should we not likewise mention his deep gratitude, to all whom God had used as instruments of good to him? Of whom he did not cease to speak in the most respectful manner, even to his dying day. Should we not mention, that he had an heart susceptible of the most generous and the most tender friendship? I have frequently thought, that this, of all others, was the distinguishing part of his character. How few have we known of so kind a temper, of such large and flowing affections? Was it not principally by this, that the hearts of others were so strangely drawn and knit to him? Can any thing but love beget love? This shone in his very countenance, and continually breathed in all his words, whether in public or private. Was it not this, which, quick and penetrating as lightning, flew from heart to heart? Which gave that life to his sermons, his conversations, his letters? Ye are witnesses.
5. But away with the vile misconstruction of men of corrupt minds, who know of no love but what is earthly and sensual. Be it remembered, at the same time, that he was endued with the most nice and unblemished modesty. His office called him to converse very frequently and largely, with women as well as men; and those of every age and condition. But his whole behaviour toward them, was a practical comment on that advice of St. Paul to Timothy, Intreat the elder women as mothers, the younger as sisters, with all purity.
6. Mean time, how suitable to the friendliness of his spirit, was the frankness and openness of his conversation? Although it was far removed from rudeness on the one hand, as from guile and disguise on the other. Was not this frankness at once a fruit and a proof of his courage and intrepidity? Armed with these, he feared not the faces of men, but used great plainness of speech to persons of every rank and condition, high and low, rich and poor: endeavouring only by manifestation of the truth, to commend himself to every man’s conscience in the sight of God.
7. Neither was he afraid of labour or pain, any more than of what man could do unto him, being equally
“Patient in bearing ill and doing well.”
And this appeared in the steddiness wherewith he pursued whatever he undertook for his Master’s sake. Witness one instance for all, the Orphan-house in Georgia, which he began and perfected, in spite of all discouragements. Indeed, in whatever concerned himself, he was pliant and flexible. In this case he was easy to be intreated, easy to be either convinced or persuaded. But he was immoveable in the things of God, or wherever his conscience was concerned. None could persuade, any more than affright him, to vary in the least point from that integrity, which was inseparable from his whole character, and regulated all his words and actions. Herein he did
“Stand as an iron pillar strong,
And stedfast as a wall of brass.”
8. *If it be inquired, What was the foundation of this integrity, or of his sincerity, courage, patience, and every other valuable and amiable quality, it is easy to give the answer. It was not the excellence of his natural temper: not the strength of his understanding: it was not the force of education; no, nor the advice of his friends. It was no other than faith in a bleeding Lord; Faith of the operation of God. It was a lively hope of an inheritance incorruptible, undefiled, and that fadeth not away. It was the love of God shed abroad in his heart by the Holy Ghost, which was given unto him, filling his soul with tender, disinterested love to every child of man. From this source arose that torrent of eloquence which frequently bore down all before it: from this, that astonishing force of persuasion, which the most hardened sinners could not resist. This it was, which often made his head as waters, and his eyes a fountain of tears. This it was which enabled him to pour out his soul in prayer, in a manner peculiar to himself, with such fulness and ease united together, with such strength and variety both of sentiment and expression.
9. *I may close this head with observing, What an honour it pleased God to put upon his faithful servant, by allowing him to declare his everlasting gospel in so many various countries, to such numbers of people, and with so great an effect, on so many of their precious souls! Have we read or heard of any person since the apostles, who testified the gospel of the grace of God, through so widely extended a space, through so large a part of the habitable world? Have we read or heard of any person who called so many thousands, so many myriads of sinners to repentance? Above all, have we read or heard of any, who has been a blessed instrument in his hand of bringing so many sinners from darkness to light, and from the power of Satan unto God? It is true, were we to talk thus to the gay world, we should be judged to speak as barbarians. But you understand the language of the country to which you are going, and whither our dear friend is gone a little before us.
III. But how shall we improve this awful providence? This is the third thing which we have to consider. And the answer to this important question is easy; (may God write it in all our hearts!) By keeping close to the grand doctrines which he delivered: and by drinking into his Spirit.
1. And first, let us keep close to the grand scriptural doctrines, which he every where delivered. There are many doctrines of a less essential nature, with regard to which, even the sincere children of God (such is the present weakness of human understanding!) are and have been divided for many ages. In these we may think and let think; we may “agree to disagree.” But mean time let us hold fast the essentials of the faith, which was once delivered to the saints; and which this champion of God so strongly insisted on, at all times, and in all places.
2. His fundamental point was, Give God all the glory of whatever is good in man. And in the business of salvation, Set Christ as high, and man as low as possible. With this point, he and his friends at Oxford, the original Methodists (so called) set out. Their grand principle was, There is no power (by nature) and no merit in man. They insisted, all power to think, speak, or act right, is in and from the Spirit of Christ: and all merit is (not in man, how high soever in grace, but merely) in the blood of Christ. So he and they taught: There is no power in man, till it is given him from above, to do one good work, to speak one good word, or to form one good desire. For it is not enough to say, all men are sick of sin: no, we are all dead in trespasses and sins. It follows, that all the children of men are by nature children of wrath. We are all guilty before God, liable to death temporal and eternal.
3. And we are all helpless, both with regard to the power and to the guilt of sin. For who can bring a clean thing out of an unclean? None less than the Almighty. Who can raise those that are dead, spiritually dead in sin? None but he who raised us from the dust of the earth. But on what consideration will he do this? Not for works of righteousness that we have done. The dead cannot praise thee, O Lord! Nor do any thing for the sake of which they should be raised to life. Whatever therefore God does, he does it merely for the sake of his well beloved Son; he was wounded for our transgressions, he was bruised for our iniquities. He himself bore all our sins in his own body upon the tree. He was delivered for our offences, and rose again for our justification. Here then is the sole meritorious cause of every blessing we do or can enjoy: in particular of our pardon and acceptance with God, of our full and free justification. But by what means do we become interested in what Christ has done and suffered? Not by works, lest any man should boast; but by faith alone. We conclude, says the apostle, that a man is justified by faith, without the works of the law. And to as many as thus receive him, giveth he power to become the sons of God: even to those that believe in his name, who are born, not of the will of man, but of God.
4. And except a man be thus born again, he cannot see the kingdom of God. But all who are thus born of the Spirit, have the kingdom of God within them. Christ sets up his kingdom in their hearts; Righteousness, peace, and joy in the Holy Ghost. That mind is in them, which was in Christ Jesus, enabling them to walk as Christ also walked. His indwelling-Spirit makes them both holy in heart, and holy in all manner of conversation. But still, seeing all this is a free gift, through the righteousness and blood of Christ, there is eternally the same reason to remember, He that glorieth, let him glory in the Lord.
5. You are not ignorant, that these are the fundamental doctrines which he every where insisted on. And may they not be summed up, as it were, in two words, The new birth, and justification by faith? These let us insist upon with all boldness, at all times, and in all places: in public (those of us who are called thereto) and at all opportunities, in private. Keep close to these good, old, unfashionable doctrines, how many soever contradict and blaspheme. Go on, my brethren, in the name of the Lord, and in the power of his might. With all care and diligence, keep that safe which is committed to your trust: knowing that heaven and earth shall pass away; but this truth shall not pass away.
6. But will it be sufficient, to keep close to his doctrines, how pure soever they are? Is there not a point of still greater importance than this, namely, to drink into his spirit? Herein to be a follower of him, even as he was of Christ? Without this, the purity of our doctrines, would only increase our condemnation. This therefore is the principal thing, to copy after his spirit. And allowing that in some points, we must be content, to admire what we cannot imitate: yet in many others we may, through the same free grace, be partakers of the same blessing. Conscious then of your own wants, and of his bounteous love, who giveth liberally and upbraideth not, cry to him that worketh all in all, for a measure of the same precious faith: of the same zeal and activity, the same tender-heartedness, charitableness, bowels of mercies. Wrestle with God for some degree of the same grateful, friendly, affectionate temper: of the same openness, simplicity, and godly sincerity. Love without dissimulation. Wrestle on, till the power from on high works in you the same steady courage and patience: and above all, because it is the crown of all, the same invariable integrity.
7. *Is there any other fruit of the grace of God, with which he was eminently endowed, and the want of which among the children of God he frequently and passionately lamented? There is one, that is, Catholic love: that sincere and tender affection, which is due to all those, who, we have reason to believe, are children of God by faith: in other words, all those in every persuasion, who fear God and work righteousness. He longed to see all who had tasted of the good word, of a truly Catholic spirit, (a word little understood and still less experienced by many, who have it frequently in their mouth.) Who is he that answers this character? Who is a man of a Catholic spirit? One who loves as friends, as brethren in the Lord, as joint partakers of the present kingdom of heaven, and fellow-heirs of his eternal kingdom, all of whatever opinion, mode of worship, or congregation, who believe in the Lord Jesus; who love God and man: who rejoicing to please, and fearing to offend God, are careful to abstain from evil, and zealous of good works. He is a man of a truly Catholic spirit, who bears all these continually upon his heart: who having an unspeakable tenderness for their persons, and an earnest desire of their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men: who speaks comfortably to them, and labours by all his words, to strengthen their hands in God. He assists them to the uttermost of his power, in all things, spiritual and temporal. He is ready to spend and to be spent for them; yea, to lay down his life for his brethren.
8. How amiable a character is this? How desirable to every child of God! But why is it then so rarely found? How is it, that there are so few instances of it? Indeed, supposing we have tasted of the love of God, how can any of us rest, ’till it is our own? Why, there is a delicate device, whereby Satan persuades thousands, that they may stop short of it, and yet be guiltless. It is well, if many here present are not in this snare of the devil, taken captive at his will. “O yes, says one, I have all this love for those I believe to be children of God. But I will never believe, he is a child of God, who belongs to that vile congregation! Can he, do you think, be a child of God, who holds such detestable opinions? Or he that joins in such senseless and superstitious, if not idolatrous worship?” So we justify ourselves in one sin, by adding a second to it! We excuse the want of love in ourselves, by laying the blame on others. To colour our own devilish temper, we pronounce our brethren children of the devil. O beware of this! And if you are already taken in the snare, escape out of it as soon as possible. Go and learn that truly Catholic love, which is not rash or hasty in judging: that love which thinketh no evil, which believeth and hopeth all things: which makes all the allowances for others, that we desire others should make for us. Then we shall take knowledge of the grace of God, which is in every man, whatever be his opinion or mode of worship. Then will all that fear God be near and dear unto us, in the bowels of Jesus Christ.
9. Was not this the spirit of our dear friend? And why should it not be ours? O thou God of love, how long shall thy people be a bye-word among the Heathen? How long shall they laugh us to scorn, and say, “See how these Christians love one another?” When wilt thou roll away our reproach? Shall the sword devour for ever? How long will it be, ere thou bid thy people return from following each other? Now at least, let all the people stand still, and pursue after their brethren no more! But whatever others do, let all of us, my brethren, hear the voice of him that being dead, yet speaketh! Suppose ye hear him say, “Now at least, be ye followers of me as I was of Christ! Let brother no more lift up sword against brother, neither know ye war any more! Rather put ye on, as the elect of God, bowels of mercies, humbleness of mind, brotherly kindness, gentleness, long-suffering, forbearing one another in love. Let the time past suffice for strife, envy, contention; for biting and devouring one another. Blessed be God, that ye have not long ago been consumed one of another! From henceforth hold ye the unity of the Spirit in the bond of peace.”
10. O God, with thee no word is impossible: thou dost whatsoever pleaseth thee! O that thou wouldst cause the mantle of thy prophet, whom thou hast taken up, now to fall upon us that remain! Where is the Lord God of Elijah? Let his spirit rest upon these thy servants! Shew thou art the God that answerest by fire! Let the fire of thy love fall on every heart! And because we love thee, let us love one another with a love stronger than death. Take away from us all anger, and wrath, and bitterness; all clamour, and evil-speaking. Let thy Spirit so rest upon us, that from this hour, we may be kind to each other, tender-hearted: forgiving one another, even as God, for Christ’s sake, hath forgiven us!
An HYMN.
SERVANT of God, well done!
Thy glorious warfare’s past,
The battle’s fought, the race is won,
And thou art crown’d at last;
Of all thy heart’s desire
Triumphantly possest,
Lodg’d by the ministerial quire
In thy Redeemer’s breast.
In condescending love
Thy ceaseless prayer He heard,
And bad thee suddenly remove,
To thy complete reward:
Ready to bring the peace,
Thy beauteous feet were shod,
When mercy sign’d thy soul’s release
And caught thee up to God.
With saints inthron’d on high
Thou dost thy Lord proclaim,
And still to God [♦]salvation cry,
Salvation to the Lamb!
O happy, happy soul!
In extacies of praise,
Long as eternal ages roll,
Thou seest thy Saviour’s Face.
Redeem’d from earth and pain,
Ah! when shall we ascend,
And all in Jesus’ presence reign
With our translated Friend!
Come, Lord, and quickly come!
And when in Thee complete,
Receive thy longing servants home,
To triumph—at thy feet!
[♦] ‘savation’ replaced with ‘salvation’
ADVICE
To the People call’d METHODISTS,
With regard to DRESS.
I. 1.I AM not fond of saying the same thing over and over: especially when I have so many things to say, that the day of life (which with me is far spent) is not likely to suffice for them. But in some cases, it is needful for you that I should: and then, it is not grievous to me. And it may be best, to speak freely and fully at once, that there may be the less need of speaking on this head hereafter.
2. When we look into the bible with any attention, and then look round into the world, to see who believes and who lives according to this book: we may easily discern, that the system of practice, as well as the system of truth there delivered, is torn in pieces, and scattered abroad, like the members of Absyrtus. Every denomination of Christians retains some part either of Christian truth or practice: these hold fast one part, and those another, as their fathers did before them. What is the duty mean-time of those who desire to follow the whole word of God? Undoubtedly to gather up all these fragments, that if possible nothing be lost: with all diligence to follow all those we see about us, so far as they follow the bible: and to join together in one scheme of truth and practice what almost all the world put asunder.
3. Many years ago I observed several parts of Christian Practice, among the people call’d Quakers. Two things I particularly remarked among them, Plainness of speech and plainness of dress. I willingly adopted both, with some restrictions, and particularly plainness of dress. The same I recommended to you, when God first called you out of the world: and after the addition of more than thirty years experience, I recommend it to you still.
4. But before I go any farther, I must intreat you, in the name of God, Be open to conviction. Whatever prejudices you have contracted from education, custom or example, divest yourselves of them, as far as possible. Be willing to receive light either from God or man: do not shut your eyes against it. Rather be glad to see more than you did before; to have the eyes of your understanding opened. Receive the truth in the love thereof, and you will have reason to bless God for ever.
II. 1. Not that I would advise you, to imitate the people called Quakers, in those little particularities of dress, which can answer no possible end, but to distinguish them from all other people. To be singular, merely for singularity’s sake, is not the part of a Christian. I do not therefore advise you, to wear a hat of such dimensions, or a coat of a particular form. Rather, in things that are absolutely indifferent, that are of no consequence at all, humility and courtesy require you to conform to the customs of your country.
2. But I advise you to imitate them, first, in the Neatness of their apparel. This is highly to be commended, and quite suitable to your Christian calling. Let all your apparel therefore be as clean as your situation in life will allow. It is certain, the poor can’t be so clean as they would, as having little change of raiment. But let even these be as clean as they can, as care and diligence can keep them. Indeed they have particular need so to be; because cleanliness is one great branch of frugality. It is likewise more conducive to health, than is generally considered. Let the poor then especially labour to be clean, and provoke those of higher rank to jealousy.
3. I advise you to imitate them secondly, in the Plainness of their apparel. In this are implied two things; 1. That your apparel be cheap, not expensive; far cheaper than others in your circumstances wear, or than you would wear, if you knew not God: 2. That it be grave, not gay, airy, or showy; not in the point of the fashion. And these easy rules may be applied both to the materials whereof it is made, and the manner wherein it is made or put on.
4. Would you have a farther rule, with respect to both? Then take one which you may always carry in your bosom. “Do every thing herein with a single eye:” and this will direct you in every circumstance. Let a single intention to please God prescribe, both what cloathing you shall buy, and the manner wherein it shall be made, and how you shall put on and wear it. To express the same thing in other words: Let all you do in this respect, be so done, that you may offer it to God, a sacrifice acceptable thro’ Christ Jesus. So that, consequently, it may increase your reward, and brighten your crown in heaven. And so it will do, if it be agreeable to Christian humility, seriousness and charity.
5. Shall I be more particular still? Then I exhort all those who desire me to watch over their souls, Wear no gold, (whatever officers of state may do; or magistrates, as the ensign of their office) no pearls or precious stones: use no curling of hair, or costly apparel, how grave soever. I advise those who are able to receive this saying, Buy no velvets, no silks, no fine linen: no superfluities, no mere ornaments, tho’ ever so much in fashion. Wear nothing, tho’ you have it already, which is of a glaring colour, or which is in any kind gay, glittering, showy; nothing made in the very height of the fashion, nothing apt to attract the eyes of the by-standers. I do not advise women to wear rings, ear-rings, necklaces, Lace, (of whatever kind or colour) or ruffles, which by little and little may easily shoot out from one to twelve inches deep. Neither do I advise men, to wear coloured waistcoats, shining stockings, glittering or costly buckles or buttons, either on their coats or in their sleeves, any more than gay, fashionable or expensive perukes. It is true, these are little, very little things: therefore they are not worth defending: therefore give them up, let them drop, throw them away, without another word. Else a little needle may cause much pain in your flesh, a little self-indulgence much hurt to your soul.
III. 1st. 1. For the preceding exhortation, I have the authority of God, in clear and express terms. [¹]I will that women (and by parity of reason, men too) adorn themselves in modest apparel, with shame-facedness and sobriety, not with broidered (curled) hair, or gold, or pearls, (one kind of precious stones, which was then most in use, put for all) or costly apparel, but (which becometh women professing godliness) with good works. Again, [²]Whose adorning let it not be that outward adorning, of plating (curling) the hair, and of wearing of gold, or of putting on of apparel. But let it be—the ornament of a meek and quiet spirit, which is in the sight of God of great price. Nothing can be more express, The wearing of gold, of precious stones, and of costly apparel, together with curling of hair, is here forbidden by name: nor is there any restriction made either here or in any other scripture. Whoever therefore says, “There is no harm in these things,” may as well say, There is no harm in stealing or adultery.
[¹] 1 Tim. ii. 9, 10.
[²] 1 Pet. iii. 3, 4.
2. There is something [♦]peculiarly observable in the manner wherein both St. Peter and St. Paul speak of these things. Let not your adorning (says St. Peter) be that outward adorning; but let it be the ornament of a meek and quiet spirit. The latter clause is not added barely to fill up the sentence, but with strong and weighty reason. For there is a direct contrariety (as little as we may suspect it) between that outward and this inward adorning. And that, both with regard to their source, and with regard to their tendency. As to their source, all that adorning springs from nature; a meek and quiet spirit from grace: the former, from conforming to our own will and the will of man, the latter from conformity to the will of God. And as to their tendency; nothing more directly tends to destroy meekness and quietness of spirit, than all that outward adorning, whereby we seek to commend ourselves, to men and not to God. For this cherishes all those passions and tempers, which overthrow the quiet of every soul wherein they dwell.
[♦] ‘peculiary’ replaced with ‘peculiarly’
3. Let them adorn themselves, saith St. Paul, not with curling of hair, or with gold, pearls, or costly apparel, but (which becometh women professing godliness) with good works. The latter clause is here likewise added, for plain and weighty reasons. For 1. That kind of adorning cannot spring from godliness, from either the love or fear of God, from a desire of conforming to his will, or from the mind which was in Christ Jesus. 2. It no way tends to increase godliness; it is not conducive to any holy temper. But 3. It manifestly tends to destroy several of the tempers most essential to godliness. It has no friendly influence on humility; whether we aim at pleasing others or ourselves hereby. Either in one case or the other, it will rather increase pride or vanity than lowliness of heart. It does not at all minister to the seriousness which becomes a sinner born to die. It is utterly inconsistent with simplicity; no one uses it, merely to please God. Whoever acts with a single eye, does all things, to be seen and approved of God; and can no more dress, than he can pray, or give alms, to be seen of men.
[♦]4. “O! but one may be as humble in velvet and embroidery, as another is in sackcloth.” True: for a person may wear sackcloth, and have no humility at all. The heart may be filled with pride and vanity, whatever the raiment be. Again; women under the yoke of unbelieving parents or husbands, as well as men in office, may on several occasions be constrained, to put on gold or costly apparel. And in cases of this kind, plain experience shews, that the baleful influence of it is suspended. So that wherever it is not our choice but our cross, it may consist with godliness, with a meek and quiet spirit, with lowliness of heart, with Christian seriousness. But it is not true, that any one can chuse this, from a single eye to please God; or consequently, without sustaining great loss, as to lowliness and every other Christian temper.
[♦] Points ‘7 & 8’ replaced with ‘4 & 5’
[♦]5. But however this be, can you be adorned at the same time with costly apparel, and with good works? That is, in the same degree as you might have been, had you bestowed less cost on your apparel? You know this is impossible: the more you expend on the one, the less you have to expend on the other. Costliness of apparel, in every branch, is therefore immediately, directly, inevitably destructive of good works. You see a brother, for whom Christ died, ready to perish for want of needful cloathing. You would give it him gladly: but alas! It is corban, whereby he might have been profited. It is given already: not indeed for the service of God; not to the treasury of the temple: but either to please the folly of others, or to feed vanity, or the lust of the eye in yourself. Now (even suppose these were harmless tempers, yet) what an unspeakable loss is this, if it be really true, that every man shall receive his own reward, according to his own labour! If there is indeed a reward in heaven, for every work of faith, for every degree of the labour of love!
2dly. 1. As to the advice subjoined, it is easy to observe, that all those smaller things are, in their degree, liable to the same objections as the greater. If they are gay, showy, pleasing to the eye, the putting them on does not spring from a single view to please God. It neither flows from, nor tends to advance a meek and quiet spirit. It does not arise from, nor any way promote, real, vital godliness.
2. And if they are in any wise costly, if they are purchased with any unnecessary expence, they cannot but in proportion to that expence, be destructive of good works. Of consequence they are destructive of that charity, which is fed thereby: hardening our heart against the cry of the poor and needy, by inuring us to shut up our bowels of compassion toward them.
3. At least, all unnecessary expences of this kind, whether small or great, are senseless and foolish. This we may defy any man living to get over, if he allows there is another world. For there is no reward in heaven for laying out your money in ornaments or costly apparel: whereas you may have an eternal reward, for whatever you expend on earth.
4. Consider this more closely. Here are two ways proposed of laying out such a sum of money. I may lay it out in expensive apparel for myself, or in necessary clothing for my neighbour. The former will please my own eye, or that of others: the latter will please God. Now suppose there were no more harm in one than in the other, in that which pleases man, than in that which pleases God: is there as much good in it? If they are equally innocent, are they equally wise? By the one, I gratify the desire of the eye, and gain a pleasure that perishes in the using: by the other, I gain a larger share of those pleasures that are at God’s right hand for evermore. By the former I obtain the applause of man; by the latter, the praise of God. In this way, I meet with the admiration of fools: in that, I hear from the Judge of All, Well done, good and faithful servant! Enter thou into the joy of thy Lord.
5. Brethren, whatever ye are accounted by men, I would not have you fools in God’s account. Walk ye circumspectly, not as fools, but as wise; not in those ways which God may possibly forgive; (to put things in the most favourable light) but in those which he will certainly reward. In wickedness be ye children still; but in understanding be ye men. I want to see a visible body of people, who are a standing example of this wisdom; a pattern of doing all things, great and small, with an eye to God and eternity.
IV. 1. But we may be assured, the wisdom of the world will find out abundance of objections to this. Accordingly it is objected, first, “If God has given us plentiful fortunes, if we are placed in the higher ranks of life, we must act suitably to our fortune. We ought then to dress according to our rank, that is, in gold and costly apparel.” Not to insist, that none of you are of this rank, I answer, Where is this written? Our Saviour once occasionally said, Behold, they who wear gorgeous (splendid) apparel, are in king’s courts: but he does not say, they ought to be even there: he neither enjoins, nor countenances it. And where is this either enjoined or allowed, by him or any of his apostles? Bring me plain, scriptural proof for your assertion, or I cannot allow it.
2. “But did not God give express command by Moses, that some even among his chosen people should be adorned in the most exquisite manner, with gold and precious stones and costly array?” Indeed he did: he expressly commanded this, with regard to Aaron, and his successors in the high-priesthood. But to this I answer, first, this direction which God gave, with regard to the Jewish high-priest, can certainly affect no person in England, unless the Archbishop of Canterbury. And I apprehend, he does not plead the precedent. Secondly, The Jews and we are under different dispensations. The glory of the whole Mosaic dispensation, was chiefly visible and external: whereas the glory of the Christian dispensation, is of an invisible and spiritual nature.
3. “But what then are gold and precious stones for? Why have they a place in the creation?” What if I say, I cannot tell? There are abundance of things in the creation, which I do not know the use of. What are crocodiles, lions, tigers, scorpions for? Why have so many poisons a place in the creation? Some of them are for medicine: but whatever they are for, in whatever manner they may be useful, they are certainly not to be used in such a manner as God has expressly forbidden.
4. “But if they were not thus adorned, Kings and Generals would be despised by their subjects and soldiers.” Supposing they would, that is nothing to you; for you are neither Kings nor Generals. But it is absolutely certain, they would not, if they were not despised on other accounts. If they are valiant and wise, they will never be despised, for the plainness of their dress. Was ever General or King more esteemed or beloved by his subjects and soldiers than King Charles of Sweden? And ’tis sure, he wore no gold or costly apparel, not so much as a common officer. But we need not go so many years back. Who is the Prince that is now honoured and beloved both by his subjects and soldiers, far beyond any other King or General in Europe? There is no need to repeat his name. But does he gain this honour and love, by the costliness of his apparel? So far from it, that he rarely uses any other dress, than the uniform of his own guards.
5. “But if all men were to dress like him, how would tradesmen live?” I answer, 1. God certainly considered this, or ever he gave these commands. And he would never have given them, had he not seen, that if they were universally observed, men in general would live better than they otherwise could: better in this world, as well as that to come. But, 2. There is no danger at all, that they should be universally observed. Only a little flock in any civilized nation will observe them, till the knowledge of God covers the earth. 3. If those who do observe them, employ the money they thus save, in the most excellent manner, then a part of what before only served to fat a few rich tradesmen for hell, will suffice to feed and clothe and employ many poor, that seek the kingdom of heaven. 4. And how will those tradesmen themselves live? They will live like men, by honest labour, most of whom before lived like swine, wallowing in all gluttony and sensuality. But, 5. This is all mere trifling. It is only a copy of your countenance. For it is not this, it is not a regard to trade, or the good of the nation, that makes you disobey God. No: it is pride, vanity, or some other sinful temper, which is the real cause of these sinful actions.
6. “But we cannot carry on our own trade, without dressing like other people.” If you mean only, conforming to those customs of your country, that are neither gay, nor costly, why should you not “dress like other people?” I really think you should. Let an Englishman dress like other Englishmen; not like a Turk or a Tartar. Let an English woman dress like other English women; not like a French woman or a German. But if you mean “conformity to them in what God has forbidden,” the answer is ready at hand. If you can’t carry on your trade without breaking God’s command, you must not carry it on. But I doubt the fact: I know no trade which may not be carried on by one who uses plain and modest apparel. I fear, therefore, this too is but a copy of your countenance: you love these things, and therefore think them necessary. Your heart carries away your judgment: if you were not fond of them, you would never dream of their necessity.
7. In one single case these things may be necessary, that is, unavoidable, namely, that of women who are under the yoke of self-willed, unreasonable husbands or parents. Such may be constrained to do in some degree, what otherwise they would not. And they are blameless herein, if 1. They use all possible means, arguments, intreaties, to be excused from it; and when they cannot prevail, 2. Do it just so far as they are constrained, and no farther.
V. 1. And now, brethren, what remains, but that I beseech you who are not under the yoke, who are, under God, the directors of your own actions, to set prejudice, obstinacy, fashion aside; and yield to scripture, to reason, to truth. Suppose, as some affirm, you acted on no higher motive than to please me herein, I know not that you would have need to be ashamed; even this you might avow in the face of the sun. You owe something to me: perhaps it is not my fault, if ye owe not your own souls also. If then you did an indifferent thing, only on this principle, not to give me any uneasiness, but to oblige, to comfort me in my labour, would you do much amiss? How much more may you be excused in doing what I advise, when truth, reason and scripture advise the same? When the thing in question is not an indifferent thing, but clearly determined by God himself?
2. Some years ago, when I first landed at Savannah in Georgia, a gentlewoman told me, “I assure you, Sir, you will see as well-dressed a congregation on Sunday, as most you have seen in London.” I did so: and soon after I took occasion to expound those scriptures which relate to dress, and to press them freely upon my audience, in a plain and close application. All the time that I afterward ministered at Savannah, I saw neither gold in the church, nor costly apparel. But the congregation in general was almost constantly cloathed in plain, clean linen or woollen.
3. And why should not my advice, grounded on scripture and reason, weigh with you as much as with them? I will tell you why. 1. You are surrounded with saints of the world, persons fashionably, reputably religious. And these are constant opposers of all, who would go farther in religion than themselves. These are continually warning you against running into extremes, and striving to beguile you from the simplicity of the gospel. 2. You have near you still more dangerous enemies than these, Antinomians, whether German or English; who when any Christian practise is enforced, come in with the cookoo’s note, “The law, the law;” and while they themselves glory in their shame, make you ashamed of what should be your glory. 3. You have suffered by false teachers of our own, who undermined the doctrine you had received: negatively, in publicly, by not insisting upon it, by not exhorting you to dress as persons professing godliness: (and, not to speak for a Christian duty, is in effect to speak against it:) and positively in private, either by jesting upon your exactness in observing the scripture-rule, or by insinuations, which if you did not mind them then, yet would afterward weaken your soul. 4. You have been, and are at this day in perils among false brethren: I mean, not only those of other congregations, who count strictness all one with bondage: but many of our own; in particular those, who were once clearly convinced of the truth: but they have sinned away that conviction themselves, and now endeavour to harden others against it: at least, by example; by returning again to the folly, from which they were once clean escaped. But what is the example of all mankind, when it runs counter to scripture and reason? I have warned you a thousand times, not to regard any example, which contradicts reason or scripture. If it ever should be (pray, that it may not be; but if it ever should) that I or my brother, my wife, or his, or all of us together, should set an example contrary to scripture and reason: I intreat you, regard it not at all: still let scripture and reason prevail.
4. *You who have passed the morning, perhaps the noon of life, who find the shadows of the evening approach, set a better example to those that are to come, to the now-rising generation. With you the day of life is far spent; the night of death is at hand. You have no time to lose: see that you redeem every moment that remains. Remove every thing out of the way, be it ever so small (tho’ indeed gay or costly apparel is not so) that might any ways obstruct your lowliness and meekness, your seriousness of spirit, your single intention to glorify God, in all your thoughts and words and actions. Let no needless expence hinder your being in the highest degree you [♦]possibly can, rich in good works: ready to distribute, willing to communicate, till you are cloathed with glory and immortality.
[♦] ‘possible’ replaced with ‘possibly’
*Our carcases will soon fall into the dust: then let the survivors adorn them with flowers. Mean time let us regard those ornaments only, that will accompany us into eternity.
5. *You that are in the morning of your days, either your form is agreeable, or it is not. If it is not, do not make your person remarkable: rather let it lie hid in common apparel. On every account, it is your wisdom, to recommend yourself to the eye of the mind: but especially to the eye of God, who reads the secrets of your hearts, and in whose sight the incorruptible ornaments alone are of great price. But if you would recommend yourself by dress, is any thing comparable to plain neatness? What kind of persons are those, to whom you could be recommended by gay or costly apparel? None that are any way likely to make you happy: this pleases only the silliest and worst of men. At most, it gratifies only the silliest and worst principle in those who are of a nobler character.
6. *To you whom God has intrusted with a more pleasing form, those ornaments are quite needless,
“The adorning thee with so much art
Is but a barbarous skill:
’Tis like the poisoning of a dart,
Too apt before to kill.”
That is, to express ourselves in plain English, without any figure of poetry, it only tends to drag them faster into death everlasting, who were going fast enough before, by additional provocations to lust, or at least, inordinate affection. Did you actually design to raise either of these, in those who looked upon you? What, while you and they were in the more immediate presence of God? What profaneness and inhumanity mixt together! But if you designed it not, did you not foresee it? You might have done so, without any extraordinary sagacity. “Nay, I did not care or think about it.” And do you say this by way of excuse? You scatter abroad arrows, firebrands and death; and do not care or think about it!
7. *O let us all walk more charitably and more wisely for the time to come! Let us all cast aside from this very hour, whatever does not become men and women professing godliness: whatever does not spring from the love and fear of God, and minister thereto. Let our seriousness shine before men, not our dress: let all who see us know that we are not of this world. Let our adorning be that which fadeth not away, even righteousness and true holiness. If ye regard not weakening my hands and grieving my spirit, yet grieve not the Holy Spirit of God. Do you ask, “But what shall I do with the gay or costly apparel, and with the ornaments I have already? Must I suffer them to be lost? Ought I not to wear them now I have them?” I answer, There is no loss like that of using them: wearing them is the greatest loss of all. But what then shalt thou do with them? Burn them rather than wear them; throw them into the depth of the sea. Or if thou canst with a clear conscience, sell them, and give the money to them that want. But buy no more at the peril of thy soul. Now be a faithful steward. After providing for those of thine own houshold things needful for life and godliness, feed the hungry, clothe the naked, relieve the sick, the prisoner, the stranger, with all that thou hast. Then shall God clothe thee with glory and honour, in the presence of men and angels: and thou shalt shine as the brightness of the firmament, yea, as the stars for ever and ever.