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diff --git a/old/68320-0.txt b/old/68320-0.txt deleted file mode 100644 index 57883bc..0000000 --- a/old/68320-0.txt +++ /dev/null @@ -1,9168 +0,0 @@ -The Project Gutenberg eBook of The works of the Rev. John Wesley, -Vol. 04 (of 32), by John Wesley - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The works of the Rev. John Wesley, Vol. 04 (of 32) - -Author: John Wesley - -Release Date: June 15, 2022 [eBook #68320] - -Language: English - -Produced by: Richard Hulse and the Online Distributed Proofreading Team - at https://www.pgdp.net (This file was produced from images - generously made available by The Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK THE WORKS OF THE REV. JOHN -WESLEY, VOL. 04 (OF 32) *** - - - - - - THE WORKS OF THE Rev. JOHN WESLEY - - - - - ┌────────────────────────────────────────────────────────────────┐ - │ │ - │ Transcriber’s Notes │ - │ │ - │ │ - │ Punctuation has been standardized. │ - │ │ - │ The author has used an asterisk (*) to indicate passages he │ - │ considers most worthy of attention. │ - │ │ - │ Characters in small caps have been replaced by all caps. │ - │ │ - │ Non-printable characteristics have been given the following │ - │ Italic text: --> _text_ │ - │ │ - │ This book was written in a period when many words had │ - │ not become standardized in their spelling. Words may have │ - │ multiple spelling variations or inconsistent hyphenation in │ - │ the text. These have been left unchanged unless indicated │ - │ with a Transcriber’s Note. │ - │ │ - │ Footnotes are identified in the text with a superscript │ - │ number and are shown immediately below the paragraph in which │ - │ they appear. │ - │ │ - │ Transcriber’s Notes are used when making corrections to the │ - │ text or to provide additional information for the modern │ - │ reader. These notes are identified by ♦♠♥♣ symbols in the │ - │ text and are shown immediately below the paragraph in which │ - │ they appear. │ - └────────────────────────────────────────────────────────────────┘ - - - - - 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. - - - SERMON XLVIII. - - 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._ - - - 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._ - - - SERMON L. - - 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._ - - - SERMON LI. - - The Good Steward. - - Luke xvi. 2. _Give an account of thy stewardship: for thou canst - be no longer steward._ - - - SERMON LII. - - Preached before the Reformation Society. - - Psalm xciv. 16. _Who will rise up with me against the wicked?_ - - - SERMON LIII. - - 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. - - CHAP. I. - - _The first duties of the married, Chastity._ - - CHAP. II. - - _Of the Love of married persons._ - - CHAP. III. - - _Of the effects of love._ - - CHAP. IV. - - _Of the duties of the married to their family._ - - CHAP. V. - - _Of a man’s keeping his authority._ - - CHAP. VI. - - _Of the wife’s peculiar duties._ - - CHAP. VII. - - _Some application of the whole._ - - Directions to children. - - Directions to servants. - - - An extract from Mr. LAW’s treatise on - _Christian Perfection_. - - CHAP. I. - - _Several important considerations and directions._ - - CHAP. II. - - _Christianity requires a renouncing of the world, and all - worldly tempers._ - - CHAP. III. - - _Christianity calleth all men to a state of self-denial and - mortification._ - - CHAP. IV. - - _The necessity of divine grace, another general ground of - self-denial._ - - CHAP. V. - - _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. 1_st._ 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! - -2_dly._ 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_. - - - - - THE DUTIES OF HUSBANDS and WIVES. - - -I AM persuaded, it is not possible for me to write any thing so full, -so strong, and so clear on this subject, as has been written near an -hundred and fifty years ago, by a person of equal sense and piety. -I shall therefore only abridge what he has written on the head, with -some few alterations and additions. I beseech you all, who are more -immediately concerned, to read it with the calmest attention, and with -earnest prayer, that what is here written, may be transcribed into -your hearts and lives. - - - - - CHAP. I. - - _The first duty of the Married_, Chastity. - - -1. THIS duty is so manifest, that no person whatever can pretend -ignorance of it. The law of God, the law of nature, and the laws of -all well ordered societies enjoin it. The violation of this unties -the marriage-knot, and dissolves the marriage-covenant. For our Lord -himself, who utterly disallows of other divorces, yet allows divorce -in case of adultery. “But may the person wronged admit the wrongdoer -again, after the offence is known?” I answer, they may, provided the -offender give full, satisfactory proof of amendment. We read not any -command to the contrary. But if the offender persist in sin, then the -innocent person, having full proof thereof, is bound to withdraw from -the sinner. - -2. Let any who find strong temptations to this sin, 1. Constantly and -conscientiously perform private duties. The blessing of God hereon -will make him conqueror, over what before seemed most unconquerable. -2. Be diligent in your calling, that you may have no leisure for -inflaming imaginations. It is certain, an idle person, if occasion -and constitution serve, will sooner or later prove adulterous. But -diligence joined with hearty prayer, will preserve a man pure and -undefiled. 3. Be exactly temperate. It is easy to put out the fiercest -fire, by withdrawing the fewel. If therefore you would be chaste -in your marriage, be sparing in your food. 4. Carefully shun every -temptation and all opportunities of sin: especially, shun as a rock -the company of any person apt to tempt, or to be tempted; and consider, -that the coldest water will be hot, if it be set near the fire. - -3. These directions are such as agree to all, married or unmarried. -There remains another help peculiar to the former, the due use of -marriage. The ordinances of God will answer their end, if our abuse of -them do not hinder. Now God has ordained marriage for this end, among -others, to prevent fornication. Wherefore let it be used in the manner -it ought, and it will surely answer its end. And in this respect, _the -wife hath not power over her own body, but the husband_. Neither _hath -the husband power over his own body, but the wife_. It is not in the -choice of either, whether to live with the other, or not. But they are -bound in conscience so to do, and cannot refuse it without grievous -sin. There may indeed be a separation for a time, if needful affairs -require. But it is not lawful for either the man or the woman to leave -the other totally or finally. - -4. In this their society two things are to be observed, that it -be sanctified and temperate. First, it must be _sanctified_, that -is, made lawful and holy to them _by the word of_ God _and prayer_. -The word of God clearly shews the lawfulness of it. For God has -said expresly, _Marriage is honourable among all men, and the bed -undefiled_. But let it also be _sanctified_ or made holy _by prayer_. -Solemnly pray for the blessing of God upon his ordinance, not -forgetting to return him particular thanks for his infinite goodness -herein. That this is requisite none can deny, that will not deny -the authority of St. _Paul_. For he affirms, that marriage, as well -as meat and drink, is sanctified by _prayer and thanksgiving_. As -therefore it is a brutish profaneness, for any man to sit down to his -table, as an horse to the manger, without asking the blessing of God -first, and to return from it, as a fox from his prey, without praising -him that gave him food and appetite; so it is great licentiousness for -married persons to come together, as it were brute beasts, without -either prayer or thanksgiving. The hope of posterity, the stay of old -age, the support of every man’s house, the supply of the church and -common-wealth, hang upon the fruit of marriage. Is it then more than -needs, to ask the blessing of God in a thing of so great importance? -Surely we should bring his curse upon us, were we either to forget it -as needless, or despise it as ridiculous. Yea, whereas marriage is -instituted in part for the subduing inordinate desires, it cannot -answer that end, without God’s blessing; which how can we expect, if -we scorn to ask it? Certainly, the men that use marriage in a brutish -manner, not seeing God therein, nor sanctifying it to themselves by -these means, will thereby become more and more brutish. Wherefore let -no man scoff at a duty plainly commanded by God: but let us learn to -know the full efficacy of prayer, and to reap the fruit of it in all -things. - -5. It must, secondly, Be temperate. We are always to remember, God -ordained marriage chiefly for the increase of mankind, and not to -kindle lustful desires, but to quench them. I confess, we should take -great heed of laying snares upon mens consciences, and must be very -careful not to bind them, where God has not bound them. But this -is a sure rule: the quantity of every thing, must be suited to the -end. This being considered, the married are not to provoke desires, -but allay them, when they provoke themselves. They must not strive -to inflame the passions when they are cool, but when they are moved -of themselves, to assuage them. In a word, marriage should be used -as sparingly, as consists with the need of the persons married. A -temperate use promotes purity: excess inflames lust, and inclines -to adultery. Wherefore the foregoing rule should be carefully -observed, that the married come no oftener together, than is needful -to extinguish natural desires, when they would otherwise become -troublesome to them. Now the sanctified use of marriage is also an -help to the temperate use of it. But they seldom fail to exceed, -who do not take care to make all things holy by _prayer and -thanksgiving_. - -6. Perhaps one might add, it should ever be accompanied with -chearfulness and willingness. They must neither deny themselves to -each other, nor behave with grudging and forwardness; but rather with -readiness and all demonstrations of sincere affection. The scripture -plainly testifies this, by the very term _benevolence_ or _good-will_. -For no man can call that good-will, which is done churlishly and -discontentedly: a behaviour that naturally tends to alienate the heart, -and create suspicions of estrangement of affection. - - - CHAP. II. - - _Of the_ Love _of married Persons_. - -1. THE marriage-covenant binds all that enter into it, to several -other duties, as well as to chastity: but not under the same -forfeiture, failing in these breaks God’s command, but does not break -the bond of matrimony. No ill-behaviour dissolves this, while we are -not wronged as to the marriage-bed. Thou art still an husband or a -wife, though thy yoke-fellow is wanting in many duties. Be careful -therefore to do thy own part still, however slenderly thou art -requited. - -2. The duties common to husbands and wives, partly respect themselves, -and partly their families. All the former sort may be reduced to -two heads, love and the fruits of love. First, Love: their hearts -must be united as well as their hands: else their union will be -more troublesome than can be imagined. Love is the life and soul of -marriage, without which it differs from itself as a carcase from a -living body. This makes all things easy, whereas the absence of it -makes all things hard. Love seasons and sweetens every state; love -composes all controversies. In whomsoever love prevails, to them only -marriage is what it should be, a pleasing combination of two persons -into one home, one purse; one heart and one flesh. And this love must -have two especial properties, first, It must be spiritual; secondly, -matrimonial. It must be spiritual in its ground, and in its working. -Its chief ground must be the commandment of God. A Christian must love -his wife, not only because she is beautiful or loving, but chiefly -because God enjoins it. The wife must love her husband, not only -because he is handsome, kind or well-behaved, but because God the -sovereign of all souls, has commanded women to be _lovers of their -own husbands_. Not the face, portion or good qualities of the married, -must be the chief cause of their loving each other, but the will of -God; and that affection which stands on this stable foundation will -be lasting: while that which stands on any other consideration, will -be subject to change every hour. For how can the building stand fast, -if the foundation sink away? Either some storm of contention will -overthrow that love, or it will fall down of itself thro’ age. Or else -it will degenerate into jealousy, the devouring canker-worm, that eats -up the hearts of married persons, and consumes or spoils the sweet -fruit they may reap. But he that loves his wife, because she is his -wife, and God commands him to love her as such, will love her, so long -as she is his wife, whatever she prove beside. Thou lovest thy wife, -because she is fair, good-humoured, courteous: but what if all these -should fail? Thou lovest thy husband, because he is handsome, sensible, -kind: but where will thy love be, if these things should alter? You -see there is no firmness in that love, which is procured only by these -motives. But if thou love thy wife or husband, because God enjoins it, -then thy love will be constant and perpetual. - -3. This property of love, that it is spiritual, built on the rock -of God’s commandment, answers all the objections which many would -make against it in their own cases. “Who, says a man, can love such -a wife?” “And what wife, says a woman, can love such an husband?” I -answer, a man whose affection is spiritual, can love even such a wife. -And the woman who has attained to spiritual love finds it possible to -love even such an husband. - -4. But as the ground of their love must be spiritual, so must also the -working thereof. It must seek the spiritual good of the person beloved, -by every possible means. For that love which seeks only their temporal -welfare, deserves no better name than carnal love. But surely those -who love each other, because God bids them, will love each other as -God bids them. They will be careful of each others souls, as well -as of their bodies and estates. But alas! How exceedingly does the -love of most married people fail herein? Thou art kind to thy wife -or husband, and it goes to thy heart, to think any thing should be -wanting for their good. It is well; but so may a Turk as well as thou, -if by good, thou meanest only that which is temporal. But dost thou -seek to help thy yoke-fellow to heavenly, as well as earthly benefits? -This is spiritual love: this becomes a Christian husband, and a -Christian wife. Be not then _carnal_ in your love, _walking as men_, -but spiritual as the children of God. - -5. *But remember farther, that your love must be matrimonial, as well -as spiritual. It must be matrimonial, with regard, 1. To the degree, -and 2. To the effect of it. For the first, A man should love his wife, -a woman her husband, above all the creatures in the world. Next to -the living God, the wife is to have the highest place in the husband’s -heart, and he in her’s. No neighbour, no friend, no parent, no child, -should be so near and dear to either as the other. They are joined in -the closest of all unions; therefore their mutual affection should be -most abundant. They must do more and suffer more for each other, than -for any other in all the world. They must bear with more faults in -each other than any besides, and be ready to take more pains for each -other. - -6. Secondly, As to the effect of this love, it should knit them -together, that they may receive full satisfaction in each other. Love -should cause a man to account his wife the only woman in the world: -and so the wife to account her husband the only man in the world. -The persons of each should be to the other the most precious of all -persons. Do any object, this cannot be, unless every man and every -woman, could find in their own yoke-fellow as amiable qualities as are -to be found in others: I answer, not the good qualities of either, but -the good pleasure of God is the ground of their mutual dearness. Good -qualities make this duty more easy: but it is still a duty, tho’ good -qualities be away. A man may lawfully think another woman a better -woman than his own wife. But he may not love another woman, tho’ more -virtuous, above his own, tho’ less virtuous. This is the effect of -matrimonial love, to settle the heart of each upon the other, above -all in the world besides. It admits of none equal in affection, but -places the yoke-fellow next to our own soul. Nor will it bear the -desire of change, but so links their hearts together, that in this -respect they are only dear to each other. - -7. The means to get and confirm this love, is to have one house, one -table, one bed. But besides this natural means of procuring love, -there are two spiritual means. The one is, to take special notice, of -God’s gracious providence in their match. They must often consider, -that God joined them together, for their mutual benefit, as being on -the whole fitter for each other, than any person besides could be. We -know, that a mean gift is often respected, for the giver’s sake. And -he that loveth God, cannot but love all his blessings for his sake. -Wherefore remember, that God in great goodness (for crosses also come -to God’s children from his goodness) hath bestowed this yoke-fellow, -and thou shalt dearly love thy wife or husband, tho’ perhaps not so -well-tempered. For the dearness of the giver will countervail the -defects of the gift. And then thy yoke-fellow’s distempers will grieve -thee indeed, but not alienate thy affection. - -8. Another means of uniting your souls is, constantly to join in -exercises of piety. Pray together: sing together: confer together, -concerning your heavenly country. And this will be found an excellent -means of confirming your mutual love. These will nourish the Spirit of -holiness in you: and that inkindles love wherever it comes. By these -you will soon perceive yourselves to have been spiritually profitable -to each other: and to receive a spiritual benefit cannot but beget and -nourish spiritual affection. Naturally you would grow weary of each -other: but if you season your natural communion, with this communion -in spiritual things, it will prevent all satiety. Jars and contentions -are the great hindrances of love; but the joining together in these -exercises, will cause you to jar far more seldom: nor will any sudden -jar fester or rankle, so as to breed hard thoughts of one another, -which are the bane of love. Prayer will prevent most contentions and -compose all: for when you shall appear before God in prayer, instead -of blaming each other, you will each blame yourself, and then all -contention will cease. - -9. But some may say, “What shall I do, who have such an husband or -wife, as neither can nor will join with me, in the service of God?” -I answer, pray for that yoke-fellow, who will not pray with thee. -The less able or willing they are to intreat for themselves, the more -frequently and earnestly intreat God for them. It may be, God will -give thee thy desire, and turn their hearts to thee. At least, thy own -soul will gain an increase of heavenly love to them. And this is sure, -that to love your yoke-fellow spiritually and fervently, tho’ you are -not loved again, is far better, than to be loved of them, without so -loving. - - - - - CHAP. III. - - _Of the_ Effects of Love. - - -1. THE effects of nuptial love are three, Pleasingness, Faithfulness, -Helpfulness. The first, which must mix itself with all the rest, is -an earnest desire to please each other, so far as it is possible to -be done, without sinning against God. Wherefore the husband must do -or leave undone, any thing he can, that he may please his wife: and -the wife must in any thing cross her own desires that she may satisfy -his. In diet, attire, choice of company, and all things else, each -must fulfill the other’s desire, as absolutely as can be done, without -transgressing the law of God. As difficult as this may seem at first, -practice will make it easy. Resolutely begin, and the proceeding will -be pleasanter than the beginning. Especially if both labour together, -each seeking to oblige the other. For it cannot be difficult to -satisfy one, who desires to take as well as to give satisfaction. - -2. But some will say, “This suits not me, nothing will satisfy my -froward yoke-fellow.” I answer, It may be so: it is not in ones power, -to make a froward person take a thing well. But it is in your power, -to do your best, to satisfy such an one; and to strive the more, the -more averse to peace your companion is. “But it is hard, to be still -striving against the stream.” It is; but duties must not be omitted -because they are hard. The scholar, who has an hard lesson, must -take the more pains to learn it. So the husband or wife, that has a -perverse companion, must take the more pains to please them. Let the -difficulty therefore make thee more diligent: and encourage thyself -in this tedious labour, by thinking, “If after all I cannot please my -yoke-fellow, I shall not fail to please God. Yea, and the harder the -work is, the better he will take it at my hands. Therefore I will so -behave, that they may receive content in all things, if any thing but -sin will content them.” This caution indeed we must observe; for we -may not, to please anyone, sin against God. If any thing but sin will -satisfy, thou must do it, be it ever so contrary to thy own will. But -if thou canst not fulfill the desires of a creature, without breaking -the law of God, then thou must not fulfill them: better offend a -mortal man, than the immortal God. - -3. In the next place, husband and wife are to be faithful and helpful -to each other. These two must always be united: therefore we speak -of them together. This was the principal thing which God designed in -the creation of the woman. _It is not good_, saith he, _for man to be -alone: I will make him an help meet for him_. And undoubtedly man was -intended to give, as well as to receive help. This helpful fidelity -consists in their mutual care to abstain from and prevent whatever -might grieve or hurt either: and to do themselves, and incite others -to do, whatever might comfort or benefit either. And this must extend -to the soul, the body, the name, and the estate. - -4. First, to the souls, by provoking each other on all occasions, to -inward and outward holiness. The husband must further the wife in all -goodness, and the wife the husband: for she has also liberty to stir -up her husband, by intreaty and fair means. And as they have special -opportunity, so they should be always ready, with special diligence, -to _provoke one another to love and to good works_. O how sweet is -the society when they thus watch all occasions to further each other -in godliness! Again; being continually together, they may discover -in each other divers corruptions and imperfections. They must not -turn these into matter of contempt, but of compassion and care for -each others reformation. They should observe each others temper, ’till -they perceive what infirmities each is chiefly inclined to, and then -diligently abstain from what may provoke that evil, and apply all -means that may heal it. If all their labour does not avail, they must -not fear to seek the help of some common friend, who possibly may -effect that cure, which themselves had endeavoured in vain. And if -even this does not succeed, still they must wait and pray, referring -the matter to God, the only physician of the soul, who is able in due -time to redress all. - -5. The same faithful helpfulness they owe, to the bodies of each -other. They must shun all things that might cause sickness or pain to -each other, and readily undergo any pains or cost, according to their -power, to procure whatever is necessary either to keep or recover -their health. They must comfort each other, in the days of sorrow, -that worldly sorrow work not death. The wife must be health to her -husband in his sickness: she must support his weakness, and he her’s. -Sickness and weakness are things which of themselves are hard enough -to be borne. There needs not the addition of unkindness to make the -burden heavier. Let every husband and wife avoid or mend this fault, -and be particularly careful of their behaviour, at that time above all, -when either is visited with grief, or weakness, or sickness. When your -wife is sick or pain’d, then comfort her with loving words, and chear -her by a tender countenance. Then see that she want no looking too, no -help which thou canst procure. When thy husband is sick or weak, then -stay him with comfortable speech, revive him with diligent attendance. -Do all thou canst, to ease his pain, and to recover his strength. Let -thy love and care be his best physic, and thyself his best physician. -This is to be faithful to thy husband’s body, and to “cherish him in -sickness as in health.” - -6. In the third place, man and wife must be faithfully helpful to each -others names, and that in a double respect: in maintaining them both -between themselves and also among others. First, they must hold fast a -good opinion of each other, so far as it may possibly stand with truth. -Yea, it is no blame for them to have somewhat too good an opinion of -each other: for a man to think his wife not only more handsome, but -more wise and good than she is; (making her virtues carry a greater -show to the eye, by looking at them thro’ the glass of love:) and for -her to think him not only more proper, but more kind and good than he -really is, by taking things with that largeness of good interpretation, -which much love naturally puts upon them. Certainly then they should -be peremptory to give no place to ungrounded, unwarranted surmises. -They must on no account suffer their hearts to grow mistrustful of -each other. All rash, ill-built, hasty surmises, must be far from -them. Otherwise love will go out at the same door, at which suspicion -came in. He or she that has a suspicious head, has not a truly -loving heart. Such may be lustful or fond; but an holy, virtuous, -spiritual affection they cannot have. So long as they give way to -evil surmisings, there is no place for this. *And therefore of all -domestic makebates, of all that breeds quarrel between married people, -nothing in the world is more pestilently effectual to this bad end -than jealousy. Having leavened the heart, it makes the speech tart -and sharp, the countenance sour, the whole behaviour distasteful. No -good words, no good actions, or ♦gestures, or looks can proceed from -a jealous heart. Jealousy will make one suck mischievous things out -of his own fingers ends. Suffer not therefore this evil weed to grow -up in the garden of matrimony. For no good herb will prosper by it; -no praise-worthy thing will flourish. Let all then that are married, -detest any thought of this kind that may arise. Let their hearts -disdain to give the least credit, unless the proofs be more than -manifest. Away then with this makebate jealousy, this quarreler -suspicion, this breeder of brawls, this mother and nurse of contention, -this underminer of love and of good husbandry, of all that should -be profitable to an houshold. Away with it, I say, out of thy heart: -chase it far from thy breast, from thy house. It is better to receive -ten wrongs without suspecting, than to suspect one that is not -received. Wherefore as thou wouldst stand for the good name of thy -companion, against the tongue of a slanderer, so stand for it against -the dreams of thy own heart, against thy own slanderous imagination. -And if any person will suffer his lips to be so ill employed, as -to become Satan’s bellows, by blowing these coals betwixt you, by -telling thee this or that, rebuke such a person, reject his words -with detestation, flee his company, nor defile thy ears and heart, -by giving gentle audience to a whisperer and talebearer. In a word, -wouldst thou love or be loved? Wouldst thou live otherwise in marriage, -than as in a prison or dungeon? Then strengthen thy heart against all -suspicion, and rather be any thing than jealous. - - ♦ ‘guestures’ replaced with ‘gestures’ - -7. Ye must be tender also of each other’s reputation abroad. -This requireth two things: First, that each labour to conceal the -weaknesses of the other, so far as is possible, from all men. The -husband must endeavour, that none may know of his wife’s faults, but -himself: and the wife must do her best to keep her husband’s faults -from the knowledge of every creature. On the contrary, to publish each -others sins, is a monstrous treachery. To backbite an enemy is a sin: -how much more to backbite ones yoke-fellow? Whose faults can a man -cover if not his wife’s, that is in effect, his own? Or who can be -free from reproach, if one so near as his wife, deface his good name? -’Tis impossible but man and wife must sooner or later discover their -weaknesses to one another. And for them to be playing the tell-tale -against each other, what soul does not loath to think of it? If thou -hast been so sinfully talkative before, now for shame lay thy hand -upon thy mouth, that thou mayst no more incur the name of fool, by -making thy tongue to spread abroad folly. - -8. But besides this, you must faithfully keep each others secrets. -A man may have occasion to acquaint his wife, with things which he -would not reveal to others; so may a woman to acquaint her husband. -Now if in such cases a wife find, that her husband has revealed -what she intrusted with him alone; or he find, that she has revealed -what he spoke to her in the confidence of love, this will breed such -a distrust of the offending party, as will not easily be removed. -Wherefore let husbands and wives always mind this: If he lay up any -thing in her breast, let him find it safe there, as in a chest, which -cannot be opened by any pick-lock. If she commit a thing to his safe -keeping, let it be imprisoned in his bosom. Otherwise no man can chuse -but be strange to one, whom experience has convinced of blabbing. And -it is an infallible truth, that there is no comfortable living with -one whom you cannot trust. - -9. The last part of faithful helpfulness to each other, is that which -concerns their estates. And to this end it is requisite, first, that -all things be common between them, goods as well as persons: For -if they make not a division in the greater, it is absurd to make it -in the less. They should have one house and one purse: for they are -one, and their estates should be one also. And having thus united -their fortunes, let them, secondly, practise good husbandry therein. -This implies three things, diligence in getting, prudence in saving, -providence in foreseeing. These three, industry, frugality, and -forecast, make up good husbandry. And if any of these are wanting, -so much is wanting to the perfection of it; and so much also will be -wanting, for their comfort and prosperity. - - - - - CHAP IV. - - _Of the_ duties _of the married to their_ family. - - -1. A Man and his wife, who before were members of other families, join -together that they may become the roots of a new family: Wherein by -training up their servants and children, they provide plants for God’s -vineyard, the church. In this family the husband is the head; the -wife is the next, as subordinate to him. They are both to maintain -and govern their family. First, they must join in providing it with -all necessaries, imitating herein the father of this great family, -the world, who fills every creature with good things fit for it. But -they must govern as well as maintain their houshold; the man as God’s -immediate officer, the woman as an officer deputed by him, not equal, -but subordinate: he, by the authority derived immediately from God, -she by authority derived from her husband. - -2. The first point, in order to the due government of their family, is -to educate their children well; more especially in their tender years. -I cannot lay down a better method for this, than is laid down in a -letter printed some years since; part of which is here subjoined. - -*“According to your desire, I have collected the principal rules I -observed in educating my family. The children (she had ten who came to -man’s estate, eight of whom were frequently at home together) were put -into a regular method of living, in such things as they were capable -of, from their birth, as in dressing, undressing, changing their linen, -&c. The first quarter commonly passes in sleep. After that, they were, -if possible, laid into their cradles awake, and rocked asleep, and so -they were kept rocking till it was time for them to awake. This was -done to bring them to a regular course of sleeping, which at first was -three hours in the morning, and three in the afternoon: afterwards two -hours till they needed none at all. - -*“When they were turned a year old, they were taught to fear the rod, -and cry softly. By this means they escaped abundance of correction -which otherwise they must have had, and that odious noise of the -crying of children was rarely heard in the house. - -*“As soon as they were grown pretty strong, they were confined to -three meals a day. They were never suffered to chuse their meat, but -always ate such things as were provided for the family. Whatever they -had, they were never permitted to eat of more than one thing. Drinking -or eating between meals was never allowed, but in case of sickness, -which rarely happened. - -*“At six they had their supper. At seven their maid washed them, and -got them all to bed by eight. Then she left them in their several -rooms awake: for we allowed no such thing, as sitting by a child till -it fell asleep. - -“They were so constantly used to eat and drink what was given them, -that when any of them was ill, there was no difficulty in making them -take the most unpleasant medicine. This I mention, to shew a person -may be taught to take any thing, be it ever so disagreeable. - -*“In order to form the minds of children, the first thing to be done, -is, to conquer their will. To inform their understanding is a work of -time, and must proceed by slow degrees: but the subjecting the will is -a thing which must be done at once; and the sooner the better. For by -our neglecting timely correction, they contract a stubbornness, which -is hardly ever to be conquered, and never without using that severity, -which would be as painful to us as to the children. Therefore I call -those cruel parents, who pass for kind and indulgent: who permit their -children to contract habits, which they know must be afterwards broken. - -“Whenever a child is corrected, it must be conquered. And when his -will is totally subdued, then a great many childish follies and -inadvertencies may be past by. Some should be overlooked and taken -no notice of, and others mildly reproved. But no wilful transgression -should ever be forgiven, without chastisement, less or more. - -“I insist upon conquering the wills of children betimes, because this -is the only foundation of a religious education, without which both -precept and example will be ineffectual. But when this is throughly -done, then a child is capable of being governed by the reason of -its parent, till its own understanding comes to maturity, and the -principles of religion have taken root. - -*“I cannot yet dismiss this subject. As self-will is the root of all -sin and misery, so whatever cherishes this in children, ensures their -after wretchedness and irreligion; and whatever checks and mortifies -it, promotes their future happiness and piety. This is still more -evident, if we consider, that religion is nothing else but the doing -the will of God, not our own: and that self-will being the grand -impediment to our temporal and eternal happiness, no indulgence of it -can be trivial, no denial of it unprofitable. Heaven or hell depends -on this alone. So that the parent who studies to subdue it in his -children, works together with God in the saving a soul; the parent -who indulges it, does the devil’s work, makes religion impracticable, -salvation unattainable, and does all that in him lies, to damn his -child, soul and body for ever.” - -3. This advice, first, to conquer the wills of children, is exactly -agreeable to the apostle’s direction to parents, Eph. vi. 4. _Train -them up_, (I do not say, _in the nurture and admonition of the_ Lord; -for I know not what that odd expression means, but) ἐν παιδεία καὶ -νουθεσία Κυρίου, _in the discipline and instruction of the_ Lord. Ἐν -♦παιδεία, _in the discipline_ first; then ἐν νουθεσία, in Christian -knowledge; because they may be inured to discipline, before they -are capable of _instruction_. *This therefore I cannot but earnestly -repeat, break their wills betimes: begin this great work before they -can run alone, before they can speak plain, perhaps before they can -speak at all. Whatever pains it costs, conquer their stubbornness: -break the will, if you would not damn the child. I conjure you, not to -neglect, not to delay this. Therefore, 1. Let a child, from a year old, -be taught to fear the rod, and to cry softly. It cannot be exprest, -how much pains this will save both to the parent and the child. -In order to this, 2. Let him have nothing he cries for; absolutely -nothing, great or small. Let this be an unvariable rule; else you undo -all your own work. 3. At all events, from that age, make him do as -he is bid, if you whip him ten times running to effect it. Let none -persuade you it is cruelty to do this: it is real cruelty, not to do -it. If you spare the rod, you spoil the child; if you do not conquer, -you ruin him. Break his will now, and his soul shall live, and he will -probably bless you to all eternity. - - ♦ ‘παιθεία’ replaced with ‘παιδεία’ - -4. *But we are by nature not only full of self-will, but likewise of -pride, atheism, anger, falshood and idolatry. Now the end of education -is to counteract and remove all the corruption of nature; of Christian -education in particular, termed by St. _Paul_, _the discipline and -instruction of the_ Lord. Set yourselves, therefore, ye Christian -parents, to the work. Indeed it is not a little one. In order to -accomplish it, you will need both the wisdom and the power of God: -in order to root up, instead of strengthening, as most do, all these -roots of bitterness. Self-will has been spoken of already. The next -evil are you to oppose in children is pride. In order to guard against -this, 1. Never commend them to their face, either for their goodness, -sense or beauty. It is deadly poison. It is the direct way to plunge -their souls in everlasting perdition. 2. Suffer no other to do it, if -you can possibly prevent it: and if any should commend them, in their -hearing, regard not ♦complaisance, or good-breeding so called, but -check them immediately. 3. Lovingly shew them their faults, especially -their wrong tempers, as soon as ever their understanding dawns. 4. In -particular, labour to convince them of atheism: shew them, that they -are _without_ God in _the world_: that they do not know God; that they -do not love, delight in, or enjoy him, any more than do the beasts -that perish. 5. Do not teach them revenge: never say, “Who hurts my -child? Give me a blow for him.” Do not encourage them in anger, by -laughing at, or seeming pleased with their little froward tricks. -Rather check them for the least appearance of it, much more for an -angry word or action. 6. Let property be inviolably maintained among -your little ones. Let none of them dare to take the very least thing, -not an apple or a pin, without, much less, against the consent of the -owner. 7. Do not teach them lying. Never say, “It was not my child -that did so.” On the contrary, inure them to confess their faults, -and to tell the truth at all hazards. 8. Begin early to guard them -against idolatry, against the love of the world in all its branches. -Do nothing to feed in them _the desire of the flesh_; that is, of the -pleasures of sense. Keep them (on this account, as well as on account -of health) to the plainest, simplest diet. If they do not want it as -physic, let them taste no liquid till ten or twelve years old, but -water or milk. Above all, let no tea come within their lips, no strong -drink of any kind. If they never have it, they will never desire it. -It is wholly _your_ fault if they do. Do nothing to feed in them _the -desire of the eye_. Let their dress also be plain and simple. Let them -always (so far as your circumstances will allow) be clean, but never -fine. Let them never wear any thing that is ♠showy, any thing that is -gay or glittering. Put nothing upon them that attracts the eye, either -their own, or that of others. Give them nothing, nor suffer others -to give them any thing that is purely ornamental. Dress your children -just as you dress yourself, that when they are grown up, they may -have nothing to unlearn. More full directions on these heads, and many -others, you have in the “Instructions for Children,” which I advise -every parent to read again and again, and to put it in practice with -all his power. - - ♦ ‘complisance’ replaced with ‘complaisance’ - - ♠ ‘showey’ replaced with ‘showy’ - -5. The government of your family in general respects matters of God, -and matters of the world. Your first care must be, that the living God -be duly worshipped by all in your house. To this end, you must read -the scriptures, call upon the name of God among them, and catechise -them in the principles of religion, that none under your roof may be -ignorant of the great truths of the gospel. To this end also you must -see, that they sanctify the sabbath: you must carefully and constantly -bring them to the public assemblies, and examine them afterwards, -how they profit thereby. If this care be wanting, you will want -the blessing of God on all your other cares. Wherefore, let man and -wife be principally helpful to each other in this business. When the -husband is present, let him read and pray with the family, and teach -them the fear of the Lord. In his absence, let his wife do these -duties, or at least take care to see them done. And let both of them -provide and allow convenient time and leisure for the same: and let -each quicken the slackness of the other, if either begin to grow weary. -If he _is worse than an infidel_, who provideth not food and cloathing -for his family, what is he that lets their souls go naked, for want of -that which is both food and cloathing to them; I mean, instruction in -the things that pertain to life and godliness? Herein, then, let all -husbands and wives be of one mind in the Lord, using all good means to -plant and water piety in the hearts of all that are under their care. - -6. As to matters of the world, first, They must appoint their -inferiors such works and services, as they are severally fit for, and -then follow and look after them, that they may perform those services. -Had not the Lord seen, that inferiors would need this, he would not -have made this difference in the family. But God saw, that the best -servants need this help, and therefore ordained governors; generally -two, that the absence of the one might be supplied by the presence -of the other. Secondly, You must mark the carriage of your inferiors, -and see what disorders do, or are ready to break in, whether openly -or secretly, that they may be either prevented or resisted speedily. -Idleness, tatling, discord, and many more evils, are apt to steal -even on good servants and children, which the Lord well knowing, made -rulers in the house, to keep all in good order: and if this care be -some trouble, yet the mischiefs which arise from the want of it are -much more troublesome: whereas, if the eyes of the master and mistress -be always open, much peace will follow in the house. Thirdly, You -must join in admonishing, encouraging, reproving, and, if need be, -correcting your inferiors. Both must discountenance what is evil, and -encourage what is good. And in so doing you must take care to maintain -each other’s authority to the full. If one encourage, the other must -not oppose; if one reprove, the other must not defend. If he see cause -to correct the children, she must not grow angry or hinder: neither, -when she would correct, must he save them out of her hands. Nay, -suppose either should exceed, correcting either without cause, or -above measure, the other must not find fault, in hearing of the -inferiors; but they must debate the matter between themselves, and -keep their disagreements from appearing in the family. So therefore -join hands, that your dissention may not blast the fruit of all your -endeavours. So shall you preserve your authority, ♦increase your love -to each other, and procure amendment in your inferiors. - - ♦ ‘encrease’ replaced with ‘increase’ - - - - - CHAP. V. - - _Of a_ Man’_s keeping his_ Authority. - - -1. IT is the duty of an husband, to govern his wife, and to maintain -her. The former implies, that he keep his authority, and that he -use it. And, first, every man is bound to keep himself in that place -wherein his Maker hath set him, and to hold fast that precedency which -God hath assigned him. The Lord hath intitled him _your head_, and -he may not take a lower place. The contempt redounds upon God, which -a man takes upon himself, by making his wife his master. But perhaps -some will say, “All this is reasonable, if it were practicable. But -there are some wives so proud, headstrong, and stubborn, that their -husbands cannot govern them.” I answer, most men blame their wives, -when the real fault is in themselves. Man cannot hinder a violent -woman from assaulting his authority, but he may from winning it: -not indeed by violence, but by skill; not by main force, but by a -♦steady and wise proceeding. And, first, let him endeavour to exceed -his wife in goodness as he does in place. Let him walk uprightly and -religiously in his family, and give a good example to all in the house. -Then any reasonable woman will give him the better place, whom she -sees to be the better person. Take pains then to make thyself good, -and that is the most compendious way to make thyself reverenced. - - ♦ ‘steddy’ replaced with ‘steady’ - -2. This in general. But in particular, shun those evils, that make a -man seem vile in the eyes of those that are round about him. The first -of these is bitterness: sharp, tart carriage, reviling, passionate, -provoking language, are fitly so called; being as offensive to the -mind, as gall and worm-wood to the palate. This bitterness shews folly, -and works hatred, and therefore must needs be a great underminer of -authority. For wherever want of wisdom is, there will ensue want of -reverence. He that would retain his pre-eminence, must, secondly, -avoid unthriftiness, another great enemy to reverence. Drunkenness, -gaming, and ill company, are the three parts of unthriftiness. And -whoever gives way to any of these, must expect to be despised. Thirdly, -lightness must be avoided by husbands, all foolish, childish behaviour, -that wears no stamp of gravity or discretion, but savours of a kind -of boyishness. If the husband puts a fool’s coat upon his back, can -he blame his wife for laughing at him? Cast therefore all those base -evils from you, and strive for holiness and gravity of conversation, -that your superiority, supported by such pillars, may stand upright -and unshaken. - -3. But how is a man to use this authority, so that it may answer the -end for which it is given? The end of it is, _That he may present her -to_ God, _holy and without blemish_; that he may so govern her, as -to weaken every corruption, and strengthen every grace in her soul. -In order to do this, he must temper the exercise of his authority, -by justice, wisdom and mildness. Justice is the life and soul of -government, without which it is no better than a dead carcase: wisdom -is the eye of government, without which it is like a strong man stark -blind. Mildness is the health and good constitution of government: and -when these are all joined together, then the husband is, as it were, -God in the family, a resemblance of his sovereignty and goodness. - -4. Justice is to be practised in directing and recompensing. For the -first, a man must not so abuse his authority, as to enjoin any thing -sinful: what God commands, he must not forbid; what God forbids, he -must not command. Let no husband forget, that the Lord in heaven, and -the magistrate on earth, are above him. He and his wife are equally -subject to these. Therefore let him never set his private authority -against theirs, nor make his wife undutiful to either of these, by a -false claim of duty to himself. For instance: let no husband command -his wife to lie for his advantage, to break the sabbath for his gain; -to partake of his fraud, or sin of any kind. Neither let any man -forbid his wife to pray unto God, to attend his word and sacraments; -to use any of the means which God hath made the ordinary channels of -his grace. See then, all ye husbands that your directions to your -wives agree with the laws of God. Otherwise to disobey you is the -better obedience, and to reject your evil directions, is not to deny -subjection to your persons but to your sins, yea to the devil himself, -who rules in you. - -5. But this rule of justice must extend a little farther. The husband -must not urge his authority, not only in things unlawful, but even -in those that _seem_ unlawful to his wife’s mistaken confidence. He -ought not to force her to what she _thinks_ a sin. Conscience is God’s -immediate officer, and tho’ it is mistaken, must be obeyed, ’till it -be better informed. Wherefore, when a woman thro’ weakness fancies -a thing indifferent to be sinful, a man must not compel her to act -against her conscience, but with pity and gentleness try to remove -that mistake. “But what if she pretend conscience, when it is but -willfulness?” Then he must wait awhile, and if persuasions avail not, -at length use his authority, and enjoin her to change her obstinacy -into subjection. “But how shall I know, whether she be scrupulous or -stubborn?” I answer, scruple of conscience is grounded on the word of -God, on some text which carries an appearance at least of condemning -the thing in question. But obstinacy is backed with no part of God’s -word. Therefore, if a woman produce some scripture, tho’ perhaps -misinterpreted, for her scruple, she must be tenderly dealt with. -But if she plead conscience, without God’s word, it is probably a -mere pretence. Again, it may be a mistaken conscience, when things -indifferent are deemed either necessary or sinful. But if conscience -be pleaded against doing what God hath plainly commanded, this is -willfulness in error, not weakness of conscience. - -♦6. Justice is likewise to be exercised in requiring either the bad or -good carriage of the wife. Bad behaviour may be requited with reproof -or correction. But be sure, not to reprove without a fault. Find not a -fault where no fault is, for fear of making one where there was none. -And observe; a fault reformed is to be accounted no fault. Therefore -it must never be mentioned more. And when a real fault requires -punishment, still the husband must come exceeding slowly to it, and -be very seldom in it, never until he is compelled, because all other -means are ineffectual. For a man to look and behave cooly towards his -wife, to withdraw the testimonies of his love, to cease to trust and -to speak familiarly and chearfully to her, these things I call -punishments. And all things of this kind must be more or less sharp, -as the fault is greater or less, being suited, not to the passion, or -loss, or hurt of the reprover, but to the offence of the reproved. On -the other hand, rewards and commendations should be proportioned to -the nature and degree of her good behaviour: the husband being careful -to feed her virtues, nourish her obedience, and confirm all her -amiable qualities. - - ♦ ‘9’ replaced with ‘6’ - -7. The next virtue of the husband is wisdom, which gives rules for -the right ordering his authority. It is a main part of this wisdom, -to conform the use of his authority to the disposition of his wife. -There is a great difference in tempers: some are more stiff, some more -pliant; some are easy to be ruled, some the contrary. Some require -more sharpness; others will be better wrought upon by gentleness; and -wisdom teaches to frame all commands, reproofs, rewards, according to -the condition of the person. A soft, tender woman must be dealt with -tenderly; a rough, high-spirited one, with more sternness and severity. -And herein an husband must not follow his own inclinations, but bow -himself to the temper of his wife. As she is more apt to grieve or -rage, to be dejected or careless, so ought a man to shape his words -and behaviour, that he may most heal and least provoke those passions -to which she is most liable. St. _Peter_ points all men to this part -of discretion, when he terms women, _the weaker vessel_; meaning, -subject to more natural infirmities than the man. So much the more -should the husband shew himself a man of knowledge toward her. -Our Saviour’s government may be our example. He well considers the -particular nature of all his members, sees the tempers and infirmities -of each, and deals with them accordingly. And his wisdom appears -in mixing a fit cup of consolation or affliction for every soul. -Every husband must carefully imitate this: for if some women were -reproved so frequently and so sharply as others; they would be quite -disheartened: and if some were to receive so great kindness and such -commendations as others need, they would be utterly destroyed by pride. -Now the art of government must moderate all these things, according to -the nature of the governed. And this art the giver of wisdom will not -deny, to them that earnestly crave it at his hands. - -8. Another part of wisdom is, to chuse a fit time and place for every -act of authority. Two rules may be observed with regard to time, -particularly in reproving, that being a thing wherein most caution -should be used, because it is most apt to be taken ill, and because -if it speed well, it does much good, if not, it does much hurt. But -in all other parts of government, the same rules are so needful, that -much mischief will grow by not observing them. Now, as in this case -there are two persons concerned, so a time of reproving or commanding -must be chosen, suitable to both. It must be then used, when he is -fit to use it well, and she to take it well. First then, when a man -himself is quiet, in tune, and free from perturbation, then probably -he will reprove or command well. But when anger boils within, let him -forbear exercising any part of his authority, till he recover his due -temper. Authority cannot be well managed, but by the hand of wisdom. -Therefore undertake not to exercise it, at a time when wisdom is -banished. Go not about such a work, but when thou art thyself, when -thy mind is settled, thy judgment clear. Then shew thy wife her duty, -then tell her of her faults; else she will never mend her faults or -see her duty. Chuse, secondly, the time wherein she is most capable -of receiving information or reproof: when she is chearfully quiet, -well-pleased, free from excessive grief, anger, pain, sickness, which -often untunes the soul, then is a good time to advise or tell her of -a fault. Else her passions will make her as unable to take any thing -well, as his will make him unable to do it well. - -9. As to place, commendations or easy commands may be given before -others. But for reproofs, the most secret place is generally the -most convenient. Or if you would have her do or forbear any thing, -which you think will be displeasing to her to hear, tell your mind in -private, and then persuade where you may freely speak all that is fit -to be spoken. “But what if women offend in public, before servants and -children, and strangers?” I answer, in this case, a man may shew his -dislike, that others may not be hurt by the bad example. But he should -delay the proper, home reproof, ’till his wife and he be together -alone. - -10. Next to wisdom is mildness, a very necessary virtue in this -society. No woman can endure her husband’s government with comfort, -if gentleness do not temper it. The Lord Jesus is the most gentle and -meek governor in the world: and when he requireth us to take his yoke -upon us, he commends himself as meek and lowly, his _yoke_ as _easy_ -and his _burden_ as _light_. This is the best precedent for husbands -to follow, the most worthy copy for them to write after. The apostle -teaches us to be gentle, not only to the good, but also to them that -are froward. Surely then the husband must be gentle toward his wife, -tho’ she be of a froward disposition. Yea, we are commanded to shew -all meekness to all men: much more should each man shew it to his wife. -And that in both the parts of authority, in directing and recompensing. - -11. As to the former, the husband should beware of extending the use -of his commanding power too far. Let him use it as seldom, and as -little as possible. It may suffice him to know, that God has given -him the right of directing, in every thing which is not sinful. But -in the exercise of it, he must shew himself of a kind and free nature, -not rigorously taking upon him, to command all he may, but willingly -gratifying his wife, in some, in many, in most things, that she may -with the more chearfulness, be subject to him in others. Let him also -shew mildness, in forbearing hard commandments, as much as possibly -he can. Beware of crossing your wife, without cause, and forcing her -to things against her natural disposition. Enjoin nothing of this -kind, unless there be an absolute necessity. And as to the manner -of commanding, let nothing be imperiously prescribed, but with sweet -kindness and familiar requests. Indeed, if the wife will try for -mastery, and strive to cast off the yoke of obedience, then it is -needful for the husband, with good words, to stand for his authority, -even somewhat stifly and peremptorily professing, that he will have -his will in things lawful. But this course should be rarely taken, and -that only in matters of importance. In other cases it is better mildly -to wish this or that, than haughtily to enjoin it. - -12. But mildness is never so needful as in reproving, both with regard -to the matter and the manner of it. For the matter; find not fault -with every foible; chide not for every infirmity. What is not of a -gross nature, or done wilfully, may be passed over either with none, -or half a word. The love which passes by weaknesses is necessary -toward strangers; much more with those who are so nearly united. *Be -not therefore extreme or rigorous, but be affected toward thy wife, as -a tender mother toward her child. Pray to God against all her faults; -see and commend all her virtues: but petty wants and little ordinary -weaknesses, seldom take notice of, or reprove. Let her perceive, -that thou dost, but wilt not know them. And thy unwillingness to -see and reprove, will make her, if she has any spark of generosity, -more willing to see and reform. But an ever-lowering and ever-chiding -husband will make his wife worse than she would otherwise be. For the -manner of reproving, even when it is most needful, it should be very -gentle. The words and gestures used to press the fault, should be mild -and amiable, breathing out love and pity at once. No patient is so -desirous of health, that he will drink a potion scalding hot. So it is -with reproof: if it, as it were, scald the ear with bitter upbraiding, -with railing words, and a fiery look, it will never gain passage to -the heart. Compassion, kindness, declaring your sorrow for her fault, -desire of her good, and care for her amendment, these incline the -will to accept of an admonition, and help the effect of it. I am -not against the wholesome earnestness of reproving; but this may be -without bitterness or fierceness. An admonition is then healthfully -sharp and earnest, when a man with much plainness of speech and -strength of reason lays open the greatness and danger of the -sin, and vehemently enforces them on the sinner’s conscience: but -compassionately still, with a declaration of more sorrow than anger, -of more grief for her fault and danger, than displeasure against her -person. - - - - - CHAP. VI. - - _Of the_ Wife’_s peculiar_ Duties. - - -1. THE special duties of a wife may be reduced to two heads, To know -herself the inferior, and to behave as such. First, She must know -herself the inferior; she must be thoroughly convinced, that she is -not her husband’s equal, without which there can be no content, either -in her heart, or in her house. Where the woman counts herself equal -with her husband, (much more, if she count herself better) the root of -all good carriage is withered, the fountain thereof dried up. Whoever -therefore would be a good wife, let this sink into her inmost soul, -“My husband is my superior, my better: he has the right to rule over -me. God has given it him, and I will not strive against God. He is -my superior, my better.” Unless she has learnt this lesson perfectly, -unless she has it at her fingers ends, if her very heart does not -thoroughly agree thereto, there will be nothing between them but -wrangling, repining, striving: so that their life will be little else -than a continual battle, a trying for masteries. Let us grant, you -have more wit and understanding than him, more readiness of speech, -more skill in business. Yet consider; your servant may exceed you -in all these, as much as you do him. And yet you would be loath that -your servant should claim an equality either with him or you. Know -then, a man may be superior in place to him, who is his superior in -gifts: and know likewise, thou dost abuse the gifts of God, if thence -thou infringest thy husband’s superiority. Wherefore, with all thy -understanding, understand this, that God has made him thy governor and -ruler, and thee his inferior, to be ruled by him, and to submit to him -in all things. Though he be of meaner birth and smaller capacity, tho’ -he had no wealth or name before thou didst marry him, yet from that -hour the case is changed, and he is no longer beneath thee, but above -thee. Set it down therefore as a conclusion never to be called in -question. “My husband is my superior.” - -2. The wife knowing herself the inferior, must, secondly, behave as -such, by reverence and subjection to her husband. First, By reverence. -She owes this to her husband, as much as the children or servants do -to her: yea, as they do to him; only hers is sweetened with more love -and familiarity. She is no less bound to _reverence her husband_, than -are the rest of the family. This alone is the difference; she may be -more familiar, not more rude, as being more dear, not less subject -than they. - -3. And this reverence must be both inward and outward. First, she -must have an inward, dutiful respect for her husband. She must regard -him as God’s deputy, not looking to his person but his place, not -thinking so much, what he is, as whose officer. So the apostle, _Let -the wife see that she reverence her husband_. Of all things, let her -not fail in this. He here prescribes such a loving, not slavish, fear, -as stands with the closest union of heart. And from this fear, she -abhors and shuns, as the greatest evil which can befal her, next -to the breaking the commandments of God, to displease or offend her -husband. We stand in due awe of God, when we loath the breach of -his commandments, as the greatest of all evils. And the wife duly -stands in awe of her husband, when next to that evil, she shuns the -disobeying or grieving him, who is above her, next to God. I know many -♦women care as little for their husbands, as their husbands do for -them. But if thou wilt ever please God, take much pains with thy heart, -to make it stand in awe of thy husband. As a wife grows in this, so -may she look to get the better of all her other infirmities: as she -is careless herein, so shall she be pestered with various other evils. -“But how shall she bring her heart to this?” By looking thro’ her -husband to God the author of marriage, and putting herself often in -mind, not of his deserts, but of God’s ordinance. The husband is to -the wife _the image and glory of_ God: the power that is given to him -is God’s originally, and his by God’s appointment. Look not therefore -on the qualities of thy husband, but upon his place. If thou despisest -him, the contempt redounds upon God, who hath ordained him to be thy -head. If therefore thy heart be seasoned with the fear of God, thou -wilt fear thy husband also. - - ♦ ‘woman’ replaced with ‘women’ - -4. And this inward will produce outward reverence, both in her words -and actions. Her words are either to himself, of him behind his back, -or to others before him. And, 1. Her words to himself should neither -be sharp, sullen, passionate, not rude, careless or contemptuous: such -as shew neither anger, nor neglect, but all lowliness and quietness -of affection. What kind of words would you dislike from a servant or -child? Those must you not give your husband. For the same duty of fear -is in the same words, and with the same plainness enjoined to thee -that is to them. Indeed a wife, as I observed before, may be more -familiar: yet there is an excess of familiarity which is blame-worthy. -Why should a woman be so over-bold as to call her husband, _Tom, Dick, -Ned_? Could she speak otherwise to her child or servant? Certainly -those speeches of hers which are most familiar should still have a -print of reverence upon them. - -5. Her words also to others in his presence should be such as witness -a due reverence to him: In his company she should be more cautious -of her behaviour to any, than otherwise she need to be. Her words to -children and servants in his sight, ought not to be loud or snappish. -If she perceive a fault in them, she should remember her better stands -by, and therefore not speak, but upon necessity, and then utter the -reproof in a more still and mild manner, than she might have done in -his absence. You allow not your children or servants to be loud before -you. And will you be so before your husband! - -6. A wife’s words likewise concerning her husband behind his back, -should be dutiful and respectful. She must not talk of him with a kind -of carelessness, much less with reproachful terms. Hence the apostle -recommends the example of _Sarah_: who when she but thought of her -husband, in the absence of all company, (_Gen._ xviii. 12.) reverently -intitled him, _My Lord_. Who would bear a child speaking against his -father behind his back? And shall it be thought sufferable in a wife? -He that allows not an evil thought of the prince, will not allow evil -speeches of the husband. - -7. Yea, the very gestures and countenance of a wife, as well as her -words, should be mixt with reverence. Both good and bad tempers have -more ways of uttering themselves than by the tongue. _Solomon_ speaks -of an _eye that despiseth his mother_: so the eye of a wife may be a -despising eye and her gestures may proclaim contempt, tho’ her tongue -be altogether silent. But rude and contemptuous behaviour are no less -uncomely than disrespectful words. Wherefore, if you condemn these in -your children toward yourself, allow them not in yourself toward your -husband. - -8. The second duty, subjection, implies obedience to his commands, -and submission to his reproofs. The former is expresly enjoined in -those words, _Let the wife be subject to her husband in all things_. -And indeed, if she refuse it to him, how can she require it of the -children and servants? For it is due to her only as his deputy, and -a substitute under him. “But how far must she be subject to him?” The -apostle tells us, _In all things, in the_ Lord. Obedience, you see, -must be universal: only so that it may be _in the_ Lord. In every -thing wherein obedience to him would not prove rebellion against -her Maker, she is bound to obey, without any farther question. An -_English_ subject is not bound to obey the King in any thing but -what some law enjoins. His will is no law, neither does it bind the -conscience of his subject. But the husband’s will is a law to his wife, -and binds her conscience in all things indifferent. Nor does even -this suffice, unless she obey readily, quietly, chearfully, without -brawling, contending, sourness. - -9. The latter, submission to his reproofs, is also plainly required in -these words, _As the church is subject to_ Christ, _so must the wives -to their own husbands in every thing_. Now, bearing his reproofs is -doubtless a necessary part of the church’s subjection to Christ. Of -consequence it is a necessary part of the wife’s subjection to her -husband. - - - - - CHAP. VII. - - _Some_ Application _of the Whole_. - - -1. *AND first, this yields a good instruction to young, unmarried -people; not to rush unadvisedly into this state. A thing of so -difficult a nature, should not be hastily undertaken. If they get not -first their hearts full of grace, and their heads full of wisdom, they -will find their hands full of work, an house full of trouble, and a -life full of woe. Dost thou desire to be married? Unless thou wouldst -meet with gall instead of honey, see what wisdom, what patience, what -grace fit to govern, or fit to obey, thou findest in thyself. Get -these against thou comest to use them, or marriage will yield thee -small contentment. Vain youths will marry, before they have any power -to practise, any understanding to know their duties. But he that leaps -over a broad ditch with a short staff, will fall into the midst: and -he that enters into marriage without great grace, shall fall into -disquietude and vexation. Let unmarried people think of this, and be -wise before pain teaches them wisdom. - -2. Secondly, I advise all married persons to be well acquainted with -these duties, and to mark their own failings therein. Let the wife -know her’s, the husband his, and both, the common duties. I desire -they would each observe their own, and not each the other’s failings. -Indeed it may be feared, many will be the worse for what has been said, -because they heard amiss. The husband may perhaps ring his wife a peal -concerning her duty, and tell her, how her faults were ript up; and -yet never consider his own. The wife may tell him of his faults, when -she has little or nothing to say of herself. Thus both will be worse, -while they seek to upbraid each other, and not each to amend one. -Unwise man! Unwise woman! Why hast thou not the greatest care, to save -thy own soul? Couldst thou mark what was good for another’s disease, -and not what was good for thy own? Brethren, sisters, let this be -altered in us. If thou be an husband, have more care to know that, -for which thy own soul must answer, than what lies to the account of -another. So thou that art a wife; and woe to that man or woman, who -sees not more failings in him or herself than in the yoke-fellow. If -thy heart were right, thy own sins would be more grievous, and thy -yoke-fellows less. Learn, therefore, to pass by their failings more -easily, and be more censorious toward thy own. Learn to judge thyself. -*He never yet learned to work well at any work, that would cast his -eyes more upon his neighbour’s fingers, than upon his own. But oh! -how common is this? Every man would be a good husband, if his wife, -were not so bad! And she would be a good wife, if her husband were -tolerable. All the accusations, all the judgings are darted at each -other: but what folly is this? Idle man or woman, it is not the -requiring duty from another, but the performing what belongs to -thyself, that will make thee a Christian; that will comfort thee in -temptation, rejoice thee in death, and stand for thee in judgment. - -3. In a word. Know thy own duty, mark thy own failings, and thou wilt -not quarrel with thy yoke-fellow. There is no better means of peace, -than for every one to learn his own work, and labour to mend his own -faults. Have you then both been to blame? Repent both, and strain not -courtesy which shall begin. Hast thou been a foolish, passionate, or -an unkind husband? Not regarding thy wife’s good? Cry not, “She has -been thus and thus;” but repent of thy own sin. Seriously confess it -to God. Beseech him to make thee a better husband, that she may be a -better wife. Hast thou been a brawling, disobedient, or discontented -wife? Ask thy heart before God, and dissemble not. If so, clamour not -against thy husband, exclaim not against his passion or unkindness; -but condemn thyself, and call upon God, to make thee reverence and -obey thy husband, as a commander under him. Intreat him to make thee -a better wife, that he may be a better husband. Let each mend one, I -mean himself, and contention will cease. Pray each for yourself first, -then for the other: labour to see wherein you yourself have offended: -and be not skilful to cast the fault upon another, but to cast it out -of yourself. So shall your loves be sure, your lives comfortable, your -deaths happy, and your memories blessed for ever. - -4. Before I conclude, it may not be improper to sum up the duty of -married persons, as parents, and as masters. Their duty as parents -respects either the temporal or the spiritual good of their children. -With regard to the former, you owe them protection and provision of -necessaries, according to that rank and degree, wherein the wisdom -of God has placed you. You are carefully to protect your children, -from all the evils and dangers, to which infancy, childhood and youth -are exposed. You are also to nourish and sustain them; not only to -provide for them for the present, but to take care for their future -subsistence. If you have not a patrimony to leave them, it behoves -you to leave them an art or calling, whereby thro’ diligence, with -the blessing of God, they may procure food convenient for them. *In -the choice of this calling, you should chiefly have an eye to their -general Christian calling, and consider not so much what will conduce -most to their temporal profit or honour, as what will most effectually -advance their spiritual and eternal interest. This is a weighty point: -it were well if all parents would deeply lay it to heart. It should -next be considered, whether the calling proposed be suitable to their -genius and inclination: which are to be consulted on this head, only -not as much as their eternal welfare. - -5. With regard to their spiritual good, your first labour of love -is, to present them to God in baptism. You are then to inure them to -good, to instruct and admonish them, to educate them in the knowledge -and fear of God, to season their minds as early as possible with the -fundamental truths of religion, and in such a manner as is best suited -to their capacity, to train them up in all holiness. Every instruction -should be seconded by example. Let them continually see, as well -as hear, how they ought to walk acceptably, and to please God. Be -peculiarly careful to set before your children the copies and patterns -of the virtues which you teach. And let them neither see nor hear any -thing from you, which you would not desire to have copied by them. -Even an Heathen, and none of the most virtuous, could say, - - _Maxima debetur pueris reverentia._ - -We ought to reverence and stand in awe of children that nothing may -be spoken or done in their sight, which may taint their tender minds. -They are prone to imitate any; but more especially those who are so -nearly related to them. Which undoubtedly they will be most ready to -do, when example strikes in with their natural propensity to evil. - -6. If neither good examples nor instructions will prevail, then -correction becomes a duty. And this should first be given in words, -before you proceed to severer methods: yet not in railing, or foul or -bitter language, but in calm and sober reproof. If that fail too, then -use the rod. But whenever this correction is given, let it be with -all the expressions of love and concern, which the nature of the thing -will admit. Let it be timely, before ill habits are contracted, at -least, before they have time to take root. And let it be moderate, not -exceeding the quality of the fault, or the tenderness of the child. -Immoderate, or ill-natured and passionate correction, is so far from -profiting children, that it very frequently frets and sharpens their -spirits, and makes them more stubborn and untractable. If they are -of a softer temper, it frights and dispirits them. This is also -the natural effect, of a sour, harsh, unkind behaviour. Hence those -solemn cautions of the apostle, _Fathers, provoke not your children to -wrath_, (Eph. vi. 4.) Avoid whatever tends thereto. Use no demeanor, -no actions or words, or way of speaking, which has such a tendency. -And again, _Fathers provoke not your children to anger, lest they be -discouraged_, Col. iii. 21. It is a different word from that used in -the former text, Μὴ ἐρεθιζετε Do not purposely fret or teize them: -lest you should dishearten them too much, lest you should destroy -their courage and vigour of mind, and make them of a faint, fearful, -dastardly spirit. The direction doubtless belongs to both the parents, -but is more immediately addrest to _fathers_, as they are generally -of rougher and harsher spirits than the mothers, and not so much -restrained by natural fondness. Lastly, correction must not be given -in anger: if it be, it will lose its effect on the child, who will -think he is corrected, not because he has done a fault, but because -the parent is angry. - -7. These directions chiefly relate to young children. But even after -they are grown up, you are still engaged, to watch over their souls, -to observe how they practise the precepts, which have been inculcated -upon them from time to time, and to exhort, encourage, and reprove -them accordingly. You are also to bless them, first by your prayers. -Parents are under a peculiar obligation, by daily and earnest prayer -to commend their children to God’s protection and blessing. You are, -secondly, to bless them by your piety. See that you be such persons -in all holiness of conversation, that from you the blessing of God may -descend upon your posterity. - -8. As masters, you are, 1. To be just to your servants, whether -apprentices, journeymen, or houshold servants, in faithfully and -exactly performing the conditions on which they engaged to serve -you: particularly with regard to food, and the other necessaries or -conveniences of life. You are, 2. To admonish and reprove them for -their faults, more especially faults against God. But let this be done -with all tenderness and mildness; _forbearing_ not only bitter and -opprobious language, but even _threatening, knowing that your master -is in heaven, and that there is no respect of persons with him_. You -are, 3. To set a good example to your servants; otherwise reproving -will be but lost labour. It is your duty, 4. To provide them with all -means of necessary instruction, and to allow them sufficient time to -worship God, in private as well as in public. You are, 5. To beware -that you give them only reasonable and moderate commands, that you do -not make their service toilsome to them, by laying on them greater -burdens than they can bear, or greater than you would impose, or they -would bear, if they were not of the houshold of faith. Lastly, You -are to encourage them in well-doing, by using them with that kindness, -which their faithfulness, diligence, and piety deserve: in all your -dealings with them remembring, you are to give an account to _your -master_ of the usage of your meanest servant. - - - - - Directions _to_ Children. - - -1. CHILDREN, says the apostle writing to the _Ephesians_, (chap. vi. -ver. 1.) _Obey your parents in the_ Lord. To which he adds, _Honour -thy father and mother, which is the first commandment with promise_, -(with a particular promise annexed; for the promise annexed to the -second commandment, does not belong to the keeping that command in -particular, but the whole law:) _that it may be well with thee, and -thou mayst live long upon the earth_. And this promise is by no means -to be confined to the time of the Jewish dispensation. On the contrary, -there are not wanting many instances, even in later times, of persons -eminently dutiful to their parents, who have been rewarded with -eminent health and prosperity. Tho’ still it is acknowledged, that -this promise, as most others, may be understood under the Christian -dispensation, in a spiritual and more exalted sense. - -2. But how are children to _honour their fathers and mothers_? First, -by reverencing them. This is an unquestionable duty, manifestly -contained in the very term _honour_. And this inward reverence is to -appear, in the whole outward behaviour. It is to be expressed both in -their speeches and gestures, in their words and actions. Their speech -should always testify _honour_, giving them the most respectful titles -which their condition will bear. Likewise (unless on some peculiar -occasions) your words before them should be few. For talkativeness -before any person, has the appearance of disrespect. You should also -carry yourself with all lowliness and modesty, while in the presence -of your parents: so that your whole carriage may be the natural -expression of the respect lodged in your hearts. - -3. This reverence is not to be with-held, on account of either their -supposed or real infirmities. For be the faults of the parents ever -so great, this gives the children no authority to despise them: seeing -whatever their tempers or their behaviour be, they are your parents -still. Neither are you to take any step which might cause others to -despise them. You cannot therefore mention their faults to others, -without bringing guilt upon your own soul. You cannot mention them -behind their back, and be guiltless. It is your part to conceal all -their faults and infirmities, to the uttermost of your power. Be not -like _Ham_, who bewrayed his father’s nakedness, and was cursed of -God to his latest posterity. Rather imitate the piety of _Japhet_ and -_Shem_: cover with all care whatever you disapprove of in a parent. -Hide it from every one else, and, if it were possible, even from -yourself. - -4. A second duty which children owe to their parents is love. We are -to bear them a deep, real kindness, an earnest, tender good-will, -heartily desiring all manner of good to them, and abhorring to speak -or do any thing, which might give them uneasiness. This will appear no -more than common gratitude, if we remember, what our parents have done -for us. That they were the instruments not only of bringing us into -the world, but also of sustaining us after: and certainly they that -weigh the cares and fears which attend the bringing up of a child, -will judge the love of the child to be but a moderate return for -them. This love is to be exprest several ways. First, in all kindness -of behaviour, carrying ourselves, not barely with awe and respect, -but with tenderness and affection. It is to be exprest, secondly, -in praying for them. The debt which a child owes to a parent, is -so inconceivably great, that he can never hope, fully to discharge -it himself. He is therefore to seek the assistance of God, and -continually to beg him that has all power in heaven and earth, to -return whatever good his parents have done him, seven-fold into their -own bosom. - -5. A third duty which children owe to their parents is obedience. As -this is plainly implied in the fifth commandment, so it is expresly -enjoined by the apostle: _Children, obey your parents in the_ Lord. -(Eph. vi. 1.) And again, _Children, obey your parents in all things; -for this is well-pleasing to the_ Lord. (Col. iii. 20.) We owe them -obedience _in all things_, unless where their commands are contrary to -the commands of God. In every thing of an indifferent nature, whatever -they enjoin, we are to do. The case is the same with regard to the -authority of parents over their children, as with regard to that of -husbands over their wives. The will of your parent is a law to you, as -soon as it is signified to you. You are to comply with it immediately, -not for wrath, not only to avoid this, but also for conscience sake. -Such is the will of God concerning you: so high is the authority which -he hath entrusted them with. - -6. And yet we are to obey them only _in the_ Lord: only so far as -consists with his authority over us. Therefore, if any of their -commands are contrary to the commands of God, in that case our duty -to God must be preferred. If therefore any parent should be so wicked -as to require his child to steal, to lie, or to do any thing unlawful, -the child offends not against his duty, tho’ he disobey that command. -Nay, he must disobey; otherwise he offends against an higher duty, -even that which every child of man owes to his Father which is in -heaven. Yet when it is necessary to refuse obedience, it should be -done in so modest and respectful a manner, that it may plainly appear, -not stubbornness but conscience is the ground of that refusal. Let -this appear likewise by your ready and chearful compliance with all -their lawful commands: as well knowing, that wherever the command of -a parent is not contrary to any command of God, there the child is in -conscience bound to obey, whether in a weightier or lighter matter. - -7. *Nothing therefore but the unlawfulness of their command, can -excuse the disobeying our parents. If any instance of disobedience -is more inexcusable than others, it is the marrying against, or even -without their consent. Indeed, parents have so peculiar a right to -their children, that to give themselves away without their allowance, -is not only an high act of disobedience, but of flagrant injustice. -And hence we see, that among God’s antient people, if a young woman -had even _made a vow_, she was not suffered to perform it, without -the consent of the parent, (_Numb._ xxx. 5.) Indeed children ought to -have a negative voice, and not be compelled to marry without their own -consent. But if they marry without the consent of their parents, let -them expect no blessing from God. - -8. A fourth duty which children owe to their parents, is the assisting -them in their wants, of what kind soever they be, whether sickness or -weakness of body, decay of understanding, or lowness of estate. In all -these the child is bound to assist them, according to his ability. For -the two former, weakness of body and infirmity of mind, none can doubt -of the duty, when they remember how every child did in his infancy -receive the same benefits from his parents. The child had then no -strength to support, no understanding to guide itself. But the care -of the parent supplied both these: and therefore in common gratitude, -when either of these becomes the parent’s case, the child is to -perform the same office again. Likewise, as to the relieving their -poverty, it is but just to sustain thy parents, who formerly sustained -thee. And that this is also implied in _honouring our father and -mother_, our Lord himself teaches. For when he accuses the Pharisees -of _rejecting the commandment of_ God, _that they might cleave to -their own traditions_, he instances in this particular, concerning the -relieving of parents. Hence it is manifest, this is a part of the duty, -which is enjoined in the fifth commandment. And such a duty it is, -that no pretence whatever can release us from the performance of it. -This should be carefully observed. No fault of the parent can acquit a -child of this duty. For as St. _Peter_ tells servants, that they must -_be subject_, out of conscience toward God, not only to _good and -gentle_ masters, _but also to the froward_: so certainly it concerns -children, to perform every instance of filial duty, not only to kind -and virtuous parents, but to the harshest and wickedest. For tho’ -gratitude to a kind and tender parent, be a forcible motive to make a -child pay his duty, yet that is not the principal, and much less the -only ground for it. This is laid in the authority of God, who commands -us to honour our parents. And therefore, were we to suppose a parent -to have been so unnatural, as never to have done any thing to oblige -a child, yet notwithstanding this, the commandment of God would remain -in its full force: and what is prescribed therein we are bound to -perform, whether the tie of gratitude be added or no. - - - - - Directions _to_ Servants. - - -1. ST. _Paul_ confirms his directions to _masters_ by that -consideration, that they also _have a master in heaven, and there is -no respect of persons with him_. He regards no man’s outward condition: -the poor and the rich are the same to him, and the servant is as his -master. And the apostle, it seems, had learned of him, to be _without -respect of persons_. For he has the same care for servants as for -their masters, and is as large in his advices to them: nay, much more -so; probably considering, that they had fewer advantages of education, -and fewer opportunities of instruction. He is therefore remarkably -particular in his directions to these, which are given at large in -the epistle to the _Ephesians_, and to the _Colossians_. He gives them -farther directions in the first epistle to _Timothy_, and again in -the epistle to _Titus_. If we add hereto the advices given them by -St. _Peter_, we shall have a full account of the duties of Christian -servants. - -2. The great duty required of all servants is _subjection_ or -_obedience_ to their masters. So St. _Peter_ (_1 Pet._ ii. 18.) -_Servants be subject to your masters_; St. _Paul_, _exhort servants to -be subject to their own masters_: and again, both to the _Ephesians_ -and _Colossians_, (_Eph._ vi. 5. _Col._ iii. 22.) _Servants, obey your -masters after the flesh_. Allowing that these are your masters only -in a qualified sense, and only during this state of flesh and blood; -allowing you have but one proper, absolute master, to whom you owe -unlimited subjection: yet to these also, as being invested with a part -of his power, you owe a limited obedience and subjection. - -3. Indeed this obedience varies according to the various kinds of -service wherein servants are connected with their masters. The sorts -of servants most common among us are, 1. _Labourers_, or workmen, with -whom we agree by the day, to do such work at such a price, and who -accordingly _serve_ us during that time: 2. _Journeymen_, whom we -agree with for a longer space, to assist us in our calling, on such -conditions: 3. _Houshold servants_, who usually contract by the year, -to perform, on the considerations specified, either some particular -branch of houshold work, or (if there be only one servant) all manner -of work whatever from time to time is needful to be done in the family. -4. _Apprentices_, who are engaged for several years, chiefly to serve -their masters in their particular trade or calling. Now, how far are -all or any of these obliged in conscience, to _obey and be subject to -their own masters_? - -4. The apostle answers. During the time agreed, _obey your masters -after the flesh in all things_: that is, in all things specified -in that agreement which was made when you entered into service. So -a _labourer_ or _workman_ is, during his short service, to follow -the direction of him that hired him. A _journeyman_ is to do the -same, with regard to that work which he agreed to perform. _Domestic -servants_ (to whom particularly St. _Peter_ speaks; for this is -the proper meaning of οἱ οἰκέται) are obliged to obey their master -or mistress, either in one branch of houshold-business, if they -contracted for this, or otherways with respect to the whole work of -the house: doing every thing at such times and in such a manner, as is -appointed by their superior. And an apprentice is to obey, according -to the terms of his indenture, wherein it is usually agreed, by his -parents or friends, in what kind of service he shall be employed, -according to the discretion of his master. - -5. To sum up this. This first¹ part of a servant’s obedience, is, to -forbear doing things of his own head, without or against the consent -of his master: the reason whereof is plain. During the time of his -service, he is not his own; neither ought the things he does, to be -for himself. Both his person and his actions are all his masters; and -the will of his master is his rule. In particular, servants, 1. may -not go whither they will, but only where they are ordered, or at least, -permitted to go. 2. They ought not to do their own business. When -_Jacob_ was _Laban_’s servant, tho’ he had flocks of his own, yet he -fed his master’s flocks, and committed his own to his sons, _Gen._ xxx. -35, 36. 3. They are not to do what business they please themselves, -but what is allotted them by their master. 4. They ought not to marry, -while the time of their service lasts, without the consent of their -master. 5. They may not before their covenanted time expires, go away -from their master. - - ¹ Several of the following paragraphs are partly extracted from - Mr. Gouge on domestic duties. - -6. The second part of a servant’s obedience is, to do whatever his -master commands. To _look to the hand of his master_, (as _David_ -speaks) ready to execute any thing he would have done. He is also -to obey, by hearkening to his instructions, not only in matters of -his secular calling, but likewise in the things of God, in whatever -concerns his Christian calling. - -7. The manner wherein this obedience is to be performed, is largely -declared by both the apostles. _Obey your masters_, saith St. _Paul_, -_with fear and trembling_. This indeed is not to be taken literally: -it is a proverbial expression, denoting the utmost care, watchfulness, -and diligence. Do it _fearing_ God; from a principle of loving fear, -a fear of offending your master who is in heaven. _Be subject to -your masters with all fear_, saith St. _Peter_, with earnest, tender -reverence. With a constant fear, either of injuring, grieving or -displeasing them, by any part of your behaviour. - -8. So proper is this fear of his master in a servant, that the want -of it is a denial of his master’s place and power. This God intimates -in that expostulation (_Mal._ i. 6.) _If I be a master, where is my -fear?_ That is, you plainly shew, you do not account me your master, -because there is no fear of me in your heart. But wherever it is, it -will draw servants on to perform all duty. And the more it abounds, -the more desire and endeavour there will be to do all things well. - -9. An especial means to create and preserve this fear is, a due -consideration of the ground of their master’s place and power: which -is, the appointment of God: God has placed them in his stead, and -in part given them his power. They are the deputies and ministers of -God. And therefore in scripture, the title _lord_, is after a peculiar -manner, given them. There can therefore be no excuse for despising -them, tho’ they should be poor, mean, weak, or aged. The poorest -and weakest have the same place and authority, which the richest and -strongest have. All bear the image of God: therefore, to despise them -shews, that you regard not God’s image at all. - -10. This fear may be shewn either in speech or behaviour: in the -former, 1. By sparing to speak in the presence of their master, -without some necessary cause: 2. By forbearing to reply, when they -observe their masters unwilling they should speak any more: 3. By -attending to what their masters speak: shewing such a respect to them, -as _Samuel_ did to God, when he said, _speak; for thy servant heareth_. -When they have just occasion to speak, this fear may be shewn, 1. By -giving proper titles to their masters, 2. By not talking more than the -occasion requires, 3. By speaking in a meek and humble manner, 4. By -chusing a fit season, both when he is at leisure to hear, and when his -mind is calm, not troubled with any passion, and lastly, by giving a -present and ready answer, to whatever their master says to them. - -11. Servants should shew a due fear of their masters in their -behaviour, 1. By such dutiful and submissive obeisance, as becomes -their sex and place, according to the custom of the country and -place where they are, when they have occasion to come to them, to -go from them, or to receive any charge of them. 2. By _standing_ in -his master’s presence. 3. By uncovering their heads before him, and -4. Sobriety and modesty both in countenance and in the whole carriage. -And from the same principle you should endeavour _to please them well -in all things_, (_Tit._ ii. 9.) Do every thing in the most obliging -manner. If it be possible, please them in every thing: study to give -them satisfaction in whatever you do. Do it in the way which they -like best: labour that your whole service, your whole behaviour may be -acceptable to them. And do all this _with good will_, (_Eph._ vi. 7.) -with cordial benevolence, with love to them, springing from love to -God: with an earnest desire to make their lives as easy and happy and -comfortable as you can. - -12. Yet all this time, beware that you do not act _as men-pleasers_, -as having no further design than to please men, to gain their -approbation or esteem, to be well-thought of and well-spoken of; or -to acquire any temporal advantage which may result from their favour -or good-will. Serve _not with eye-service_, (a certain consequence -of serving as men-pleasers) but to do just the same in the absence of -your master, as you do when under his eye. Let his absence or presence -make no difference in your industry and activity. You may examine -yourself by this rule: there is no surer guard against self-deceit. -Do I labour in the very same manner at other times, as when my master -is looking on? If I do not, I am no better than a _man-pleaser_, I am -a vile eye-servant in the sight of God. - -13. An infallible way of avoiding this, is to obey them with -_singleness of heart_, that is, without any temporal motive, with a -single eye, with the one view of pleasing God. The apostle insists -upon this over and over, and that in the strongest manner. _Obey your -masters in the singleness of your heart as unto_ Christ, _not with -eye-service, but as the servants of_ Christ, _doing service unto the_ -Lord, _not unto men_. And again, _servants obey your masters in all -things, with singleness of heart; and whatsoever ye do, do it as unto -the_ Lord, _not unto men. For_ in whatsoever you do with a single eye, -_ye serve the_ Lord, Christ. Whatsoever is thus done to any earthly -master, he accounts done unto himself. And for all this he will say to -you in that day, _Well done, good and faithful servants: inasmuch as -ye have done it to one of these_, for my sake, _ye have done it unto -me_. - -14. Therefore in all things which ye do for your masters, consider -yourselves as _doing the will of_ God. The will of your master is the -will of God to you. His voice is, as it were, the voice of God. His -work is to you the work of God, whom you obey in obeying him. But in -all this, there is one restriction to be observed: masters, as well -as parents, are to be obeyed only _in the_ Lord: only so far as their -commands are not contrary to the commands of God. If ever this should -be the case, you cannot obey them: you must obey God rather than man. -You must humbly and respectfully declare, that in all things else -you are ready to obey: but that this you apprehend to be contrary to -the plain word of God, and therefore you dare not do it. Neither may -you refrain from obeying a plain command of God, because your master -forbids you so to do. You must at some times, (if not so often as you -otherwise would) hear the word of God, join in public prayer, attend -the table of the Lord, and call upon him in private. And if any master -violently hinder you from so doing, you should at all hazards quit his -service as soon as possible. Let no gain, no temporal consideration -whatever, induce you to continue therein. For _what is a man profited, -if he shall gain the whole world, and lose his own soul_? - -15. *But _whatsoever ye do_, that is not contrary to the commands of -God, _do it heartily_, ἐκ ψυχῆς _from your soul_, your whole soul, -from the bottom of your heart. This naturally results from the _doing -it, as unto the_ Lord, and is therefore twice mentioned in the same -sentence with it. Whatsoever you do, do it with your might, do it as -quick as you can, and as well as you can. Do it at least as well as -you would do, if it were for yourself. If you are hired by the day, -do as much work in each day as you can. The custom of the trade is -nothing to you, nor the example of those that work with you. Do as -much to-day as you can without hurting yourself, or disabling you from -doing the same to-morrow: and just as much as you would, if it were -your own work, or if you were to be paid by the piece. Do the same -thing, if you are an houshold-servant; putting forth all your strength, -ridding away all the business that you can, and using therein all the -understanding which God has given you, in order to do every thing in -the most excellent manner, whereof you are capable. - -16. These general directions, all servants are to observe, of -conscience toward God, and that whether their masters be good or bad, -Heathens, (in fact, if not in name) or Christians. For the character -of the master, while he is such, does not vacate the duty of the -servant. Suppose they are mere Heathens, men that neither love nor -fear, nor serve God, (a very possible case even in what we call a -Christian country) still _let as many servants as are under the yoke_ -(for the service of these is a _yoke_ indeed) _count their own masters -worthy of all honour¹_. Tho’ they are unbelieving and unholy, yet in -consideration of the place which God has assigned them, for his sake, -and in obedience to his appointment, _count them worthy of all_ the -_honour_ above described. Pay them all the reverence in your heart, -and shew them all that outward respect, both in word and action, -_that the name of_ God _and his doctrine be not blasphemed_ by those -ungodly men, who would not fail to lay the blame of your neglect, on -the religion which you profess. On the other hand, _as many as have -faithful masters_, real believers in Christ, let not this administer -any pretence, for less exactness in their duty. _Let them not despise -them, because they are brethren._ Let them not on this account abate -any thing of the inward reverence they owe, or of their outward -respect and obedience. _But rather do them service_, observe the -preceding directions with regard to them, more earnestly and exactly, -_because they are faithful and beloved, partakers of the benefit_: -enjoying the same communion with God on earth, and looking for the -same inheritance in heaven. - - ¹ 1 Tim. vi. 1. - -17. But besides these general ones, there are several particular -directions given by the apostle to all Christian servants. As 1. _Be -honest, not purloining_, (Tit. ii. 10.) not _secreting_, or privately -_keeping back_ any thing for yourself: not taking, using, disposing, -or giving away the least thing belonging to thy master, without his -leave, without his knowledge and consent first asked and obtained. -To do otherwise is no better than plain theft, and cuts off all the -pretensions to honesty. Equally dishonest it is to hurt or waste any -thing, or to let it be lost thro’ their carelessness or negligence. -Whatever therefore your fellow-servants do, keep yourself pure: and -let not the custom of the world, but the word of God be the rule of -all your actions. - -18. Secondly, _Be true_, not barely, tell no willful lie, either to -your master or your fellow-servants, but let _all your conversation -be in simplicity, and godly sincerity_. Even if you are overtaken -in a fault, use no deceit, no equivocating or prevarication to hide -it, or to excuse either yourself or any of your fellow-servants, or -prevent anger that may ensue. Herein also St. _Peter_ observes, Christ -_left you an example, that you might tread in his steps. He_ not -only _did_, committed, _no sin, but there was no guile found in his -mouth_. Let there be none found in yours: in spite of all temptations -to the contrary, _speak the truth from your heart_, and whatever -inconveniences spring herefrom, God will turn them all into blessings. - -♦19. Thirdly, _Be faithful_: as St. _Paul_ expresses it, _shew all -good fidelity_, Tit. ii. 10. This is _good_, beautiful, honourable -in all men. It ennobles the lowest station, and causes it to shine in -the eyes of God and man. Be faithful, 1. With regard to your master’s -goods. Preserving, yea, and increasing them to the uttermost of your -power. Whatever is committed to your trust, whether within doors -or without, so carefully preserve, that it be not lost, spoiled, or -impaired under your hands. If you see any damage done to your goods, -redress it yourself, if you can: if you can’t immediately make it -known to your master, that he may find means of redressing it. And not -only preserve, but do all that in you lies, to increase your master’s -goods. The talents which were committed to the faithful servants, -were by their industry increased to as many more. So that it is not -sufficient, not to lessen your master’s substance, but you should -labour to better it. Study his interest as you would your own, and -promote it by all possible means. Regard not your pleasure, your ease, -nor any thing but your conscience, in comparison of it. Be faithful, -2. With regard to his reputation. Conceal his faults and infirmities -as far as possible. Some of these you can hardly avoid observing, -being continually under his roof. But whatever you observe of this -kind, keep it in your own breast. Let it go no farther; reveal it not -to strangers, no, nor even to your fellow-servants. Never make either -his supposed or real failings, the subject of your discourse. Beware -you do not wound him behind his back, nor suffer others to do it in -your presence. Endure no tatling or tale-bearing concerning him in -the family, but prevent or stop it with all diligence. Whenever you -can do it consistently with truth, and so far as you can, defend him. -And in every point, be just as tender of his character as of your -own. To this head may be referred faithfulness in keeping the secrets -of your master. Many of these you cannot but know, by reason of the -close connexion which is between you, your continually abiding so near -together, and the many employments he has for you. All these therefore -you are carefully to conceal, provided they tend not to the dishonour -of God, or to the danger of the church or common-wealth, or indeed of -any private person. For _Jonathan_ is commended for discovering the -mischief which _Saul_ had secretly intended against _David_, _1 Sam._ -xx. 12. Be faithful, 3. with regard to his soul. With all plainness -which your station allows, and yet with all respect and humility -_rebuke, and suffer not sin upon him_. The time, the manner, and the -other circumstances relating to this difficult task, God will give you -to chuse aright, if your eye be single, and you seek his direction by -earnest prayer. - - ♦ ‘19.’ omitted from text - -20. Fourthly, _Be patient_. In your patience _possessing your souls_, -♦steadily follow the preceding directions, and _be_ thus _subject, -not only to the good and gentle_ masters, but also to the froward: to -those who are neither good nor gentle, who have neither religion nor -good-nature, that it may appear you do your _service unto the_ Lord, -_and not unto men_. But it may be proper in the mean time to observe, -that the state of _English_ servants, is widely different from the -state of those to whom St. _Paul_ and St. _Peter_ wrote. Many of -those, perhaps the greater part were slaves, who by the miserable -constitution of their country, were the absolute property of their -master, as much as were his sheep and oxen. Therefore it was not in -their power to leave or change their master, but they were constrained -to stay with them till death. Consequently, those directions were -peculiarly necessary for those who were in such a situation: _This -is thank-worthy, if a man for conscience toward_ God, _endure grief, -suffering wrongfully. For what glory is it, if when ye be buffeted -for your faults, ye shall take it patiently? But if when ye do well, -and suffer for it, ye take it patiently, this is acceptable with_ -God, 1 Pet. ii. 19, 20. But to those who are born under an happier -constitution, undoubtedly the first advice should be, _If thou mayst -be free_, from a froward, ill-natured man, then use it rather. Do not -bind yourself at all, if you can honestly avoid it (as you generally -may) to any, who you have reason to believe is an unjust or an -unmerciful man. And if you are bound to such an one already, yet if -you should _suffer wrongfully_ from him, _if you do well_, and suffer -notwithstanding, it is by no means your duty to endure it. Rather it -is your duty to appeal to the magistrate, who _is the minister of_ God -_to thee for good_, and to desire of him such a remedy, as the laws -of your country allow. In this manner _commit yourself_ and your cause -_to him that judgeth righteously_. But even in this case, till you are -free from the unrighteous man, remember the example Christ has left: -_Who when he was reviled, reviled not again, when he suffered, he -threatened not_. How much more should you _tread in_ these _his -steps_, with regard to things of smaller moment, with regard to those -inconsiderable instances either of injustice or unkindness, which are -to be expected almost in every family, and for which even our laws -provide no remedy? Here undoubtedly you are called to suffer: and see -that you do so with all meekness and gentleness. Not only _when_ you -_are reviled, revile not again_, but _answer not again_, Tit. ii. 10. -Open not your mouth, unless silence might have the appearance of -sullenness or disrespect: and then do it in as few words, as the -matter will bear, and with all the softness you are master of. - - ♦ ‘steddily’ replaced with ‘steadily’ - -21. Before he closes the subject, St. _Paul_ does not fail to remind -you, what great encouragement you have, to persevere in all these -duties of your station, whatever difficulties you meet with therein. -For hereby you _may adorn the gospel of_ God _our Saviour in all -things_. So strong an expression is scarce to be found in all the -writings of the apostle; when he speaks to persons of the highest rank, -as he here uses to men of low degree. You therefore are peculiarly -called of God, to be an honour to your profession, your general -profession of Christians; to shew what manner of men they are who -_serve the_ Lord Christ: see then that you in particular _walk -circumspectly_, accurately, exactly: that either your unbelieving -masters _may be won_ by your conversation, or at least believers -confirmed and comforted. - -22. Still further encouragement you have in _knowing that of the_ Lord -_ye shall receive the reward of the inheritance_: that inheritance -reserved for you in heaven, which is of infinitely greater value, -than any which your master now enjoys, or any which you can receive on -earth. You know that the day is coming when your common Master will -descend in the clouds of heaven: and you are assured, in that day, -_Whatsoever good thing a man_ hath _done_, while he was _serving_ God -_in his generation, the same shall he receive from the_ Lord, _whether -he be bond or free: The same_――That is, a reward proportionable -thereto, in an additional degree of glory. Therefore, let nothing be -wanting now. _Work your work betimes, and in his time he will give -you your reward._ Now be honest, be true, be faithful, be patient. Now -_obey your masters with fear_, yea, _with fear and trembling_. Do them -service with _singleness of heart, with good-will, with your_ whole -_soul_. Do this for the honour of the gospel, for the glory of God -your Saviour, for the present good of your own soul, and for the -increase of your eternal inheritance. - - - - - An Extract from Mr. LAW’s - TREATISE - On CHRISTIAN PERFECTION. - - - - - CHAP. I. - - -THE wisdom of mankind has, for several ages, been enquiring into the -nature of man, and the nature of the world in which he is placed. - -The wants and miseries of human nature, and the vanity of worldly -enjoyments, have made it difficult for the wisest men to tell, what -human happiness was, or wherein it consisted. - -It has pleased the infinite goodness of God to satisfy our enquiries, -by a revelation made to the world by his Son Jesus Christ. - -This revelation has laid open the great secrets of providence from the -creation of the world. It has explained the present state of things, -and given man all the information that is necessary, both to give him -rest here, and to lead him safely to everlasting happiness. - -It is now only necessary that the poor wisdom of man do not exalt -itself against God, that we suffer our eyes to be opened by him that -made them, and our lives to be conducted by him, in whom _we live, -move and have our being_. - - -II. As happiness is the sole end of all our labours, so this -revelation aims at nothing else. - -It gives us right notions of ourselves, of our true good and real evil; -it shews us our true condition, both our greatness and meanness, our -happiness and misery. - -*Before this, man was a mere riddle to himself, and his condition -full of darkness and perplexity; a restless inhabitant of a miserable -disordered world, _walking in a vain shadow and disquieting himself in -vain_. - -*But this light has dispersed the anxiety of his vain conjectures. It -has, by adding heaven to earth, and eternity to time, opened such a -glorious view of things, as leads men, even in this world, to a _peace -of_ God _which passeth all understanding_. - - -III. *This revelation acquaints us, that we have a spirit within us, -which was created after the divine image; that this spirit is now in a -fallen condition; that the body in which it is placed is its sepulchre, -where it is enslaved to fleshly thoughts, blinded with false notions -of good and evil, and dead to all taste of its true happiness. - -It teaches us, that the world in which we live, is also in a -disordered, irregular state, and cursed for the sake of man; that -it is no longer the paradise that God made it, but the remains of a -drowned world, full of marks of God’s displeasure, and the sin of its -inhabitants. - -That it is a mere wilderness, a state of darkness, a vale of misery, -where vice and madness, dreams and shadows, variously please and -torment the short, miserable lives of men. - -Devils also, and evil spirits have here their residence, promoting the -works of darkness, and wandering up and down, seeking whom they may -devour. - -So that man, in his natural state, is like a person sick of variety -of diseases, knowing neither his distemper nor his cure, and inclosed -in a place where he can hear or see, or feel, or taste of nothing but -what tends to enflame his disorders. - - -IV. *But Christianity puts an end to this state of things, blots out -all the ideas of worldly wisdom, brings the world itself to ashes, -and creates all anew. It calls man from an animal life and earthly -societies, to be born again of the Holy Ghost, and be made a member -of the kingdom of God. - -It crushes into nothing the concerns of this life, condemns it as a -state of vanity and darkness, and leads man to a happiness with God in -the realms of light. - -It proposes the purifying of our souls, enlivened with the divine -spirit: it sets before us new goods and evils, and forms us to a -glorious participation of the divine nature. - -This is the one end of Christianity. It does not leave us to grovel on -in the desires of the flesh, to cast about for worldly happiness, and -wander in darkness and exile from God: but the sole design of it is, -to lead us from all thoughts of rest here, to separate us from worldly -tempers, to deliver us from the folly of our passions, the slavery -of our own natures, the power of evil spirits, and unite us to God, -the true fountain of real good. This is the mighty change which -Christianity aims at, to reform our whole natures, renew our souls -in the image of God, and make them the inhabitants of heavenly and -immortal bodies. - - -V. The manner by which it changes our whole state is equally great and -wonderful. - -_I am the way, the truth, and the life_, saith our blessed Lord, _no -man cometh unto the Father but by me_. - -As all things were created by the Son of God, and _without him was -not any thing made that was made_, so are all things redeemed and -restored by the same divine person. - -As nothing could come into being without him, so nothing can enter -into a state of happiness but by him. - -The dignity of this redemption at once confounds the pride, and -relieves the misery of man. How fallen must he be from God, that -should need so great a mediator! And, on the other hand, how full of -comfort is the thought that so high a method, so stupendous a means -should be taken to restore him to a state of peace and favour with -God! - - -VI. *This is the true point of view, in which every Christian is to -behold himself. He is to overlook the poor projects of this life, and -consider himself as a creature, thro’ his natural corruption, falling -into a state of endless misery; but by the mercy of God, redeemed to -a condition of everlasting happiness. - -All the precepts and doctrines of the gospel are founded on these two -great truths, the deplorable corruption of human nature, and its new -birth in Christ Jesus. - -The one includes all the misery, the other all the happiness of man. - -It is on these that the whole frame of Christianity is built, -forbidding only such things as fasten us to the disorders of sin, -and commanding only those duties which lead us into the liberty of -the Sons of God. - -So that if we think and act as Christians, we act suitably to these -terms of our condition, fearing and avoiding all the motions of our -corrupted nature, cherishing the secret inspirations of the Holy -Spirit, opening our minds for the reception of the divine light, and -pressing after all the perfections of our new birth. - -All Christians are continually to behave themselves conformable to -this double capacity. We are to fear and watch and pray, like men that -are always on the brink of eternal death; and to believe and hope, -labour and aspire, like Christians that are called to fight the good -fight of faith, and lay hold on eternal life. - - -VII. This knowledge of ourselves makes human life a state of -infinite importance, placed upon so dreadful a point betwixt two such -eternities. - -Well might our Saviour say to one that begged first to go and bury his -father, _Follow me, and let the dead bury their dead_. - -For what is all the bustle and hurry of the world but dead shew, and -its greatest actors but dead men, when compared with that real life to -which the followers of Christ are redeemed? - -Had we been made only for this world, worldly wisdom had been our -highest wisdom; but seeing we are redeemed to an intirely contrary -state, worldly wisdom is now our greatest foolishness. - -It is now our only wisdom, to understand our new state, and conduct -ourselves by the principles of our redemption. - - -VIII. The nature of our Christian calling is of that concern, as to -deserve all our thoughts, and is indeed only to be perceived by great -seriousness and attention of mind. - -The Christian state is an invisible life, supported, not by sensible -goods, but the spiritual graces of faith and hope: so that a man -busied in earthly cares and enjoyments, perceives nothing of this -great and heavenly calling. - -The changes which Christianity make in the present state of things, -are all invisible: its goods and evils, which are the only true -standards of our actions, are not subject to the knowledge of our -senses. - -In God _we live and move and have our being_; but how unseen, how -unfelt is all this! - -Christ _is the Lamb slain from the foundation of the world, the true -light that lighteth every man that cometh into the world_. He is the -Alpha and Omega, the beginning and the end of all things. The whole -creation subsists in him and by him. No person is in any favour with -God, but by this great Mediator. But how invisible, how unknown to all -our senses is this state of things! - -Christians are temples of the Holy Ghost, consecrated to God, members -of Christ’s mystical body, of his flesh and his bones, receiving life, -spirit and motion, from him their head. - -But our senses see no farther than our parents and kindred according -to the flesh, and fix our hearts to earthly friendships and relations. -Well then may this life be deemed a state of darkness, since it thus -clouds and covers all the true appearances of things, and keeps our -minds insensible and unaffected with matters of such infinite moment. - - -IX. *Would we therefore know our true condition, we must search after -_a life that is hid with_ Christ _in_ God. We must consider ourselves -as parts of Christ’s mystical body, and as members of the kingdom of -heaven. In vain do we consider the beauty and strength of our bodies, -our alliances with men, and the distinctions of this world; for these -things no more constitute the state of human life, than rich _coffins_ -or beautiful _monuments_ constitute the state of the dead. - -We justly pity the last poor efforts of human greatness, when we see -a breathless carcase lying in _state_. It appears so far from any -real honour, that it rather looks like ridiculing the misery of our -nature. But were religion to form our judgments, the life of a proud, -voluptuous, sensual man, tho’ shining in all the splendour of the -world, would give us no higher an idea of human dignity, than a poor -corpse laid in state. - -For a sinner, when glorying in the lust of the flesh, the lust of -the eye, and the pride of life, is a more shocking sight of misery -ridiculed, than any pageantry that can expose the dead. - - -X. We have an apostle’s authority to say, that _he who liveth in -pleasure is dead whilst he liveth_. - -This shews us, that when we enquire what our life is, we must think -of something higher than the vigour of our blood, the gaiety of our -spirits, or the enjoyment of sensual pleasures: since these, tho’ -the allowed signs of living men, are often undeniable proofs of dead -Christians. - -When therefore we would truly know what our life or happiness is, we -must look at nothing that is sensible or temporal. We may as well dig -in the earth for wisdom as look at flesh and blood to see what we are, -or at worldly enjoyments to find what we want, or at temporal evils to -see what we have to fear. - -We must therefore, if we would conceive our true state, our real good -and evil, look farther than these dim eyes of flesh can carry our -views. We must, with the eyes of faith, penetrate into the invisible -world, the world of spirits, and consider our order and condition -among them; a world which, as St. _John_ speaks, _hath no need of the -sun, neither of the moon, to shine in it; for the glory of_ God _doth -lighten it, and the Lamb is the light thereof_. For it is there, among -eternal beings, that we must take an eternal fellowship, or fall into -a kingdom of darkness and everlasting misery. - - -XI. *Christianity is so noble in its ends, so extensive in its views, -that it has no less subjects than these to entertain our thoughts. - -It buries our bodies, burns the present world, triumphs over death by -a general resurrection, and opens all into an eternal state. - -It never considers us in any other respect than as fallen spirits, it -disregards worldly distinctions, and proposes nothing to our fears but -eternal misery, nothing to our hopes but an endless enjoyment of God. - -This is the great, the important condition, in which Christianity -has placed us, above our bodies, above the world, above death, to be -present at the dissolution of all things, to see the earth in flames, -and the heavens wrapt up like a scroll, to stand at the general -resurrection, to appear at the universal judgment, and to live for -ever, when all that our eyes have seen is passed away and gone. - - -XII. *Take therefore upon thee a temper suitable to this greatness -of thy condition. Remember that thou art an eternal spirit; that thou -art but for a few months or years in a state of flesh and blood, only -to try whether thou shalt be for ever happy with God, or for ever -miserable with the devil. - -Thou wilt hear of other concerns and other greatness in this world. -Thou wilt see every order of men, every family, every person pursuing -some fancied happiness, as if the world had not only happiness, but a -particular kind of happiness for all its inhabitants. - -But when thou seest this, fancy thou sawest all the world asleep: the -prince no longer a prince: the beggar no longer begging, but every -man sleeping out of his proper state; some happy, others tormented, -and all changing their condition, as fast as one foolish dream could -succeed another. - -When thou hast seen this, if thou wilt, thou mayst go to sleep too, -thou mayst lie down and dream. And this is all; for be as happy as -the world can make thee, all is but sleeping and dreaming: and what -is still worse, it ♦is like sleeping in a ship, when thou shouldst be -pumping for life, or dreaming thou art a prince, when thou shouldst be -redeeming thyself from slavery. - - ♦ ‘it’ replaced with ‘is’ - - -XIII. This is no imaginary flight of a melancholy fancy, but the real -nature of things. - -*For if thou art that immortal nature, that fallen spirit which -religion teaches us; if thou art to meet death, resurrection, and -judgment, as the forerunners of an eternal state, what are all the -little flashes of pleasure, the changing appearances of worldly -happiness, but so many sorts of dreams? - -*How canst thou talk of the advantage of fortune, the pleasures of -food or apparel, without being in a dream? - -Is the _beggar_ asleep, when he fancies he is building himself fine -houses? Is the _prisoner_ in a dream, when he imagines himself in open -fields and fine groves? And canst thou think thy immortal spirit is -awake, while it is delighting itself in the shadows and bubbles of -worldly happiness? - -For if it be true, that man is upon his trial, if the trial is for -eternity, if life is but a vapour, what is there that deserves a -serious thought, but how to get well out of the world, and make it a -right passage to our eternal state? - - -XIV. *It is the manner of some countries, in the burial of their dead, -to put a staff and shoes and money in the sepulchre along with the -corpse. - -We see the folly and ignorance of such a poor contrivance to assist -the dead: but if we did but understand what is life, we should see as -much folly in the poor contrivances to assist the living. - -For how many things do people labour after, break their rest and peace -to get, which yet when gotten are of just as much real use to them, -as a staff and shoes to a corpse under ground? They are always adding -something to their life, which is only like adding another pair of -shoes to a body in the grave. - -Thou mayst hire more servants, new paint thy rooms, and put on richer -apparel: and these will help thee to be happy, as _golden_ staffs or -_painted_ shoes will help a dead man to walk. - - -XV. *If thou rememberest, that the whole race of mankind are a race of -fallen spirits, that pass thro’ this world, as an arrow passeth thro’ -the air, thou wilt soon perceive, that there is no wisdom or happiness, -but in getting away to the best advantage. - -If thou rememberest, that this life is but a vapour, that thou art -in the body, only to be holy, humble, and heavenly-minded; that thou -standest upon the brink of death, resurrection, and judgment, and that -these great things will suddenly come upon thee like a thief in the -night, thou wilt see a vanity in the things of this world, greater -than any words can express. - -Do but therefore know thyself as religion hath made thee known; do -but see thyself in the light which Christ has brought into the world, -and then thou wilt see that nothing concerns thee, but what concerns -an everlasting spirit that is going to God; and that there are no -enjoyments here that are worth a thought, but such as may adorn thee -with that holiness, without which no man shall see the Lord. - - -XVI. *This is the end of Christianity. It is not a school for the -teaching of moral virtue. It is deeper and more divine in its designs: -it implies an entire change of heart, a full dedication of ourselves, -our souls and bodies unto God. - -Our blessed Saviour came into the world, not to make any composition -with it, but to put an end to the designs of flesh and blood, and to -shew us, we must either renounce this world to become Sons of God, or -by enjoying it, take our portion among damned spirits. - -Christianity is a state of things that wholly regards eternity: it -knows of no other goods and evils, but such as relate to another life. - -It is a kingdom of heaven that has no other interests in this world, -than as it takes its members out of it; and when the number of the -elect is compleat, this world will be consumed with fire, as having no -other reason for its existence, than the furnishing members for that -blessed society, which is to last for ever. - -I cannot here omit observing the folly of human wisdom, which, full -of imaginary projects, pleases itself with its lasting establishments -in a world doomed to destruction, and which is to last no longer than -till a sufficient number is redeemed out of it. - -Did we see a number of animals hastening to take up their apartments, -and contending for the best places in a building that was to be beat -down as soon as its old inhabitants were got safe out, we should see -a contention full as wise as the wisdom of worldly ambition. - - -XVII. That Christianity implies a change of nature, is plain from the -whole tenor of the gospel. - -The Saviour of the world saith, _That except a man be born again of -water and of the Spirit, he cannot enter into the kingdom of_ God. We -are told, that _to as many as received him, to them he gave power to -become the Sons of_ God; _which were born not of blood, nor of the -will of the flesh, nor of the will of man, but of_ God. - -These words plainly teach us, that Christianity implies an entire -change of nature: that as our birth was to us the beginning of a -new life, and brought us into a society of earthly enjoyments, so -Christianity is another birth, that brings us into a condition as new -as when we first saw the light. - -We begin again to be, when we enter upon fresh terms of life, have new -tempers, new hopes and fears, and an entire change of every thing that -can be called good or evil. - -This new birth is the very essence and soul of Christianity; it is -the seal of the promises, the mark of our sonship, the earnest of our -inheritance, and the sure proof of our acceptance with God. - - -XVIII. If we would know what a change our new life in Christ implies, -let us consider what it is to be born of God. - -_Whosoever is born of_ God, saith the apostle, _doth not commit sin. -For his seed remaineth in him: and he cannot sin, because he is born -of_ God. _In this the children of_ God _are manifest, and the children -of the devil_. And again, _We know, that whosoever is born of_ God -_sinneth not, but he that is begotten of_ God _keepeth himself, and -the wicked one toucheth him not_. 1 John iii. 10, v. 18. - -The same apostle tells us, _Whosoever is born of_ God _overcometh the -world_. He overcometh all worldly desires and worldly fears. He is -crucified unto the world and the world crucified unto him. He is dead -to the lust of the flesh, the lust of the eye, and the pride of life. -And he feareth not them that can kill the body, and after that have -nothing more that they can do. - -We must therefore examine into the state of our minds, and see whether -we are thus changed in our natures, thus born again: whether we are so -spiritual, as to have overcome the world: so holy, as that we cannot -commit sin; since it is the undeniable doctrine of scripture, that -this new birth is as necessary to salvation, as the believing in Jesus -Christ. - - -♦XX. There is perhaps no duty more contrary to flesh and blood than the -loving our enemies. But this is easy to those that are born of God. - - ♦ Number ‘XIX’ skipped - -For take but away earthly goods and evils, and you take away all -hatred and malice. For they are the only causes of those base tempers. - -He therefore that _hath overcome the world_, hath overcome all the -occasions of envy and ill nature, and can pity, pray for and forgive -all his enemies, who want less forgiveness from him than he hath -received from his heavenly Father. - -Let us here awhile contemplate the height and depth of Christian -holiness, and that godlike spirit which it implies! And this alone -might convince us, that to be Christians, we must be born again: we -must so change our very natures, as to have no desire in our souls, -but that of being like God. - -And till we rejoice and delight only in God, we cannot have this love -to our fellow-creatures. - -We may therefore learn from this, as well as from what was observed -before, that Christianity does not consist in doing no harm, nor in -doing good, (as it is called) nor yet in any particular moral virtues, -as some idly suppose; but in an entire change of our hearts, of all -our natural tempers, and a life wholly devoted to God. - - -XXI. The same doctrine is farther taught by our blessed Saviour, when -speaking of little children, he saith, _Suffer them to come unto me; -for of such is the kingdom of_ God. Luke xviii. 16. - -Now the peculiar condition of infants is such, that they have every -thing to learn; they are to be taught by others what they are to hope -and fear, and wherein their proper happiness consists. - -And in this sense first we are to become as little children, to be as -tho’ we had every thing to learn, and suffer ourselves to be taught, -what we are to chuse, and what we are to avoid; to pretend to no -wisdom of our own, but be ready to be taught of God, the only way of -pursuing that happiness, which God in Christ proposes to us; and to -accept it with such simplicity of mind as little children, who have -nothing of their own to oppose to it. - - -XXII. But is this infant temper essential to Christianity? Does the -kingdom of God consist only of those that have it? This is another -undeniable proof that Christianity implies a _new nature_; such as -having renounced the prejudices of life, the maxims of human wisdom, -gives itself with a child-like submission and simplicity, to be -entirely governed by the doctrines and Spirit of Christ. - -Craft and policy, selfish cunning, proud abilities and vain endowments, -have no admittance into this holy state of society with Christ in God. - -The wisdom of this world, the intrigues of life, the designs of -greatness and ambition, lead to another kingdom. He that follows -Christ must be emptied of this vain furniture, and put on the meek -ornament of infant and undesigning simplicity. - -_Where is the wise? Where is the scribe? Where is the disputer of this -world? Hath not_ God _made foolish the wisdom of this world?_ - -If we will partake of the wisdom of God, we must judge of this world -and its most boasted gifts, as the wisdom of God judgeth of them; we -must deem them foolishness, and with undivided hearts labour after one -wisdom, one happiness, in being entirely devoted to God. - - -XXIII. This comparison of Christians to little children, may also -remind us of a certain simplicity of behaviour, which is always the -effect of a heart truly and entirely devoted to God. - -As worldly men are therefore reserved, artful and deceitful, because -they have many and secret ends to bring about; so they whose heart is -wholly devoted to God, being wholly taken up with one great design, -and having no little successes that they labour after, have no need -of artifice or disguise; and so are naturally open, simple and -undesigning in all the affairs of life. - - -XXIV. From all these considerations it appears, that Christianity -implies a _new nature_, and a life entirely devoted to God. - -Now if this be Christianity, it may serve to instruct two sorts of -people: - -First, Those who are content with an outward religion; whose -Christianity lies in outward decency and regularity of life. - -I don’t mean those that are insincere or hypocritical: but all those -who are content with outward religion, with any thing short of that -inward holiness, that newness of spirit which the gospel describes. - -They should consider that charity, chastity, sobriety and justice -may be practised without Christianity. A Jew, a Heathen may be -(what you call) charitable and temperate: but to make these parts of -Christianity, they must proceed from a heart truly turned to God, that -is full of an infant simplicity, that is crucified with Christ, that -is born again of the Spirit, that has overcome the world. Temperance -or justice without this, may be the temperance of a Jew or a Heathen: -but it is not Christian temperance or justice, till it proceeds from -a Christian spirit. Could we do and suffer all that Christ himself -did or suffered, yet if it was not all done in the same temper, in the -Spirit of Christ, it would profit us nothing. - - -XXV. A Christian is sober, charitable and just, upon the same -principles and with the same spirit that he receives the Holy -communion; as acts of obedience to God, and as so many instances -of a heart truly devoted to God. - -A Christian is sober, not only so far as suits with a regular life, -but so as becomes one who is born of the Holy Spirit, who dwelleth in -God and God in him. - -He is charitable, not only so far as suits with his natural temper, -and with good esteem among men; but in such a measure as is suitable -to the doctrines and spirit of the gospel. - -For indeed, neither charity, nor temperance, nor justice, nor any -other virtues (as they are called) are parts of Christian holiness, -till they spring from holiness of heart, from the mind that was in -Christ. - -This is what cannot be too much considered by those whose religion -has made no change in their hearts; who fancy themselves Christians, -only because of the regularity of their lives, altho’ they have never -experienced a renewal in the spirit of their minds, who pray without -devotion, give alms without charity, and are Christians without the -Spirit of Christianity. - - -XXVI. Secondly, This doctrine may serve to instruct those who are -convinced, they have been hitherto strangers to religion. - -Some people who begin to look toward religion, think they have done -enough, when they have reformed the outward course of their lives; -when they have left off their gross vices and follies, or are grown -careful of some particular duties. - -Thus a man who has been a drunkard many years, thinks he has made a -sufficient change by becoming temperate: another imagines, he is in -a very good and safe state, because he does not neglect the public -worship, as he used to do: a lady fancies she lives enough to God -because she has left off plays, and lives more at home than formerly. - -But such people should consider, that Christianity does not consist in -the fewness of our vices; no nor in any one particular virtue, nor yet -in the outward amendment of our lives: but in such a thorough change -of heart, as makes the love of God the spring and measure and rule of -all our tempers and actions. - - -XXVII. It is a miserable error, to think we are Christians, because we -are less vain or covetous, more sober and decent in our behaviour than -we used to be. Yet this is the case with many, who think they are well, -because they are not so bad as they were, because they are reformed -from outward wickedness; not considering how entire a reformation of -heart, as well as life, Christianity implies. - -But let such people remember, that they who thus measure _themselves -by themselves are not wise_. Let them remember that they are not -disciples of Christ, till they have, like him, _offered their whole -soul and body as a reasonable living sacrifice to_ God; that they are -not members of Christ’s mystical body, till they are united unto him -by a _new spirit_; that they have not entered into the kingdom of God, -till they have entered into an _infant simplicity_ of heart, till -they are so born of God as _not to commit sin_, so full of an heavenly -Spirit as to have _overcome the world_. - -Let them remember, _He that is in_ Christ _is a new creature_, and -that nothing short of this will avail before God, nothing less than -the entire renewal of the soul in righteousness and all true holiness. -Let them remember, that there is no religion that will stand us in -any stead, but that which is the conversion of the heart to God, when -all our tempers are holy, heavenly, divine, springing from a soul -that is _born again_ of the Spirit, and tends with one full bent to -a perfection and happiness in the enjoyment of God. - - -XXVIII. Let us therefore look carefully to ourselves, and consider -what manner of spirit we are of: let us not think our condition safe, -because we are of this or that church or persuasion, or because we -are strict observers of the outward offices of religion. For we can’t -but see, these are marks that belong to more than belong to Christ. -All are not his that _prophesy_, or even _cast out devils, and work -miracles in his name_. Much less those who, with corrupt minds and -worldly hearts, are only _baptized in his name_. - -*If religion has raised us into a _new world_; if it has filled us -with _new ends_ of life; if it has taken possession of our hearts, -altered the whole turn of our minds, and changed the whole stream of -our affections: if it has given us _new joys and griefs, new hopes and -fears_; if all things in us are become new: if _the love of_ God _is -shed abroad in our hearts, by the Holy Ghost given unto us_, and this -_Spirit beareth witness with our spirit that we are the children of_ -God: then are we Christians, not in name only, but in truth; then we -do believe in the Holy Jesus, and we shall _rejoice in the day of_ -Christ, _that we have not run in vain, neither laboured in vain_. - - - - - CHAP. II. - - -_CHRISTIANITY requires a renouncing of the world, and all worldly -tempers._ - -I. The Christian religion being to raise a new, spiritual, and, as yet, -invisible world, and to place man among thrones, principalities and -spiritual beings, is at entire enmity with this present corrupt state -of flesh and blood. - -It ranks the world, with the flesh and the devil, as an equal enemy -to those glorious ends which it proposes. - -Accordingly the gospel lays its foundation, in utterly renouncing -those false goods and enjoyments, which feed the vanity and corruption -of our nature, fill our hearts with foolish and wicked passions, and -keep us separate from God, the only happiness of all spirits. - - -II. For not only the vices, the wickedness, and vanity of this world, -but even its most lawful concerns, if unduly pursued, make men unable -to enter into the true state of Christianity. - -He who is busied in an _honest_ calling, may, on that account, be -finally rejected of God. - -*For it is no more pardonable to be less affected to the things of -God, for the sake of any worldly business, than for the indulgence of -our pride, or any other sinful passion: every business of life being -equally trifling, when compared with the one thing needful. - - -III. Men of serious business indeed generally censure those, who -trifle away their time in vain and impertinent pleasures. - -But they don’t consider that their own employments also are as vain -as vanity itself: they don’t consider that any business or employment, -if it has got hold of the heart, renders men as vain and odious in the -sight of God, as any sensual gratification. - -They may call it an _honest care_, a _wise industry_, or by any other -plausible name. But it is a wisdom which can no more recommend itself -to the eyes of God than the wisdom of an _epicure_. - -*For it shews as wrong a turn of mind, and as great a contempt of the -true good, to neglect any degrees of piety for the sake of business, -as for any the most trifling pleasures of life. - - -IV. *The wisdom of this world indeed gives an importance and air of -greatness to several ways of life, and ridicules others as vain and -contemptible, which differ only in their kind of vanity. But the -wisdom from above condemns all labour as equally fruitless, which -hinders our labouring after everlasting life. For what can it signify -whether a man forgets God in his _farm_, or in a _shop_, or at a -_gaming table_? The world is full as important in its _pleasures_ as -in its _cares_; there is no more wisdom in the one than in the other. -And the man who, by the _cares_ and _business_ of the world is made -less affected to the things of God, is no wiser than he who takes his -delight in running _foxes_ and _hares_ out of breath. - -For there is no wisdom in any thing but religion. Nor is any way of -life less vain than another, but as it is made serviceable to piety, -and conspires with the designs of religion, to raise mankind to a -participation and enjoyment of the divine nature. - - -V. Let those who are not at all ashamed to be devoted to the cares and -business of the world, consider those states of life, which they own -to be vain and foolish, and contrary to religion. - -Some people have no other _care_, than how to give their _palate_ -fresh pleasure, and enlarge the happiness of _tasting_. - -Others live to no other purpose, than to breed _dogs_, and attend -the sports of the field. - -Men of sober business, who seem to act the grave part of life, -generally condemn these ways of life. - -But why are they to be condemned? Produce but the true reason why -any of these are vain and sinful, and the same reason will conclude -against every way of life which is not wholly devoted to God. - - -VI. Let the man who is deep in worldly business, but shew the vanity -and shame of a life devoted to _pleasures_, and the same reasons -will shew the vanity and shame of a life filled with worldly _cares_. -So that whosoever can condemn sensuality, ambition, or any way of -life upon the principles of reason and religion, carries his own -condemnation within his own breast, unless his life be entirely -devoted to God. - - -VII. It is granted that some cares are made necessary by the -necessities of nature. And the same also may be observed of some -pleasures, as the pleasures of eating, drinking and rest. But if -reason and religion do not limit these _pleasures_ by the necessities -of nature, we fall from rational creatures into drones, sots, -gluttons, and epicures. - -*In like manner our _care_ after some worldly things is necessary. But -if this care is not bounded by the just wants of nature, if it wanders -into unnecessary pursuits, and fills the mind with false desires -and cravings; if it wants to add an imaginary splendour to the plain -demands of nature, it is vain and irregular; it is the care of an -_epicure_, a longing for _sauces_ and _ragous_, and corrupts the soul -like any other sensual indulgence. - -For this reason our Lord points so many of his doctrines at the common -allowed employments of life, to teach us, that they may employ our -minds as falsely and dangerously as any trifles whatever. - -He teaches us, that even the necessaries of life should be sought with -a kind of indifference, that so our souls may be truly sensible of -greater wants, and disposed to hunger and thirst after enjoyments that -will make us happy for ever. - - -VIII. But how unlike are Christians to Christianity! It commands us to -_take no thought, saying, what shall we eat, or what shall we drink?_ -Yet Christians are restless and laborious, till they can eat in -_plate_. - -It commands us to be indifferent about raiment. But Christians are -full of care and concern, to be _cloathed in purple and fine linen_. -It enjoins us to _take no thought for the morrow_. Yet Christians -think they have lived in vain, if they don’t _leave estates_ at their -death. And these call themselves disciples of that Lord, who saith, -_He that forsaketh not all that he hath, cannot be my disciple_. - - -IX. It must not be said that these doctrines are not plainly enough -taught in scripture, because the lives and behaviour of Christians are -so contrary to them. For if the lives of Christians might be alledged -against the doctrines of scripture, none of them would have lasted to -this day. - -It is one of the ten commandments, _Thou shalt not take the name -of the Lord thy God in vain_. And our Saviour has forbid swearing, -yea, in the most solemn manner. Yet where more swearing than among -Christians, and among such Christians as would think it hard to be -reckoned a reproach to the Christian name? - -The scripture says of Christians, that they are born of God, and _have -overcome the world_. Can they then be reckoned of that number, who -have not so much as overcome that flagrant sin, to which they have no -temptation in nature? - -Well therefore may the doctrines of heavenly-mindedness, and contempt -of the world be disregarded, since they run counter to all the -corruptions of flesh and blood, to all the pride and vanity of our -nature. - - -X. But let those who are startled at these doctrines, deal faithfully -with their own hearts, and ask themselves whether they should not have -had the same dislike to them, had they lived in our Saviour’s days? -Or whether they can find any one reason, why they should have been -so spiritual and heavenly then, which is not as good and as strong -a reason for their being as spiritual and heavenly now? - -*Hath heaven or earth suffered any change since that time? Is the -world become now more worth our notice, or heavenly treasure of less -value than it was then? Or have we had another Saviour since, that has -compounded things with this world, and helped us to an easier way to -the next? - -Yet, if an _apostle_ was to raise from the dead, calling rich and -great men to these doctrines, they would drive their coaches from such -a preacher, rather than be saved at such a price. - - -XI. To set this great truth in a still clearer light, I will appeal a -little even to the imagination of the reader. - -Let it be supposed, that rich men are now _enjoying_ their riches, and -taking all the usual delights of plenty; that they are labouring for -the meat that perisheth, contriving scenes of pleasure, and spending -their estates in proud expences. - -After this supposition let it be imagined, that we saw the Holy Jesus, -who had not where to lay his head, with his twelve apostles, that had -left all to follow him. Let us imagine, that we heard him call all the -world, to take up the cross and follow him, promising, a treasure in -heaven to such as would quit all for his sake, and rejecting all that -would not comply therewith: denouncing woe and eternal death to all -that lived in fulness, pomp and worldly delights. Let it be imagined, -that we heard him commanding his disciples, to _take no thought, -saying, What shall we eat, or what shall we drink, or wherewithal -shall we be cloathed?_ And giving this reason for it, _After all these -things do the Gentiles seek_. - -Let it be imagined, that we saw the first Christians taking up the -cross, renouncing the world, and _counting all things but dung that -they might win Christ_. - -I do not now so immediately appeal to the _judgment_ or _reason_ of -the reader. I leave it even with his imagination, that wild faculty, -to determine, whether it be possible for these two different sorts of -men, to be true disciples of the same Lord? - - -XII. *To proceed; Let us suppose that a rich man was to put up such a -prayer as this to God: - -“O Lord, I thy sinful creature, whom thou hast called to a lively hope -of glory in Christ Jesus, beg of thee to grant me a _thousand_ times -more riches than I _need_, that I may be able to gratify myself and -family in the delights of eating and drinking, state and grandeur. -Grant that as the little span of life wears out, I may abound more -and more in wealth; and that I may see and perceive all the best and -surest ways of growing richer than any of my neighbours. This I humbly -and fervently beg, in the name, &c.” - -Such a prayer as this should have had no place in this treatise; but -in hope that proportionably as it offends the _ear_, it may amend the -_heart_. - - -XIII. There is no one, I believe, but would be ashamed to put up such -a prayer as this to God. Yet let it be well observed, that all are of -the temper of this prayer, but those who have renounced the world. - -We need not go among villains, and people of scandalous characters, to -find those who desire a _thousand times_ more than they want, who have -an eagerness to be every day richer and richer, who catch at still new -ways of gain; and scarce think any thing enough, except it equals or -exceeds the estate of their neighbours. - -I beg of such that they would heartily condemn the profane and -unchristian spirit of the foregoing prayer, and that they would -satisfy themselves, nothing can be more odious and contrary to -religion. - -But let them be assured also of this, that the same things which make -an unchristian prayer, make an unchristian life. - -For the reason why these things appear so odious in a prayer, is -because they are so contrary to the spirit of religion. But is it -not as bad to _live_ contrary to the spirit of religion, as to _pray_ -contrary to it? - -At least, must not that way of life be highly blameable, which is so -shocking when put into the form of a prayer? - - -XIV. Need we any other conviction, that this manner of life is -contrary to the spirit of Christianity, than this, that the praying -according to it in Christ’s name, comes near to blasphemy? - -Let it be considered how we should abominate a person, whom we knew to -use such a prayer: and let that teach us, how abominable such a life -must appear in the eyes of God! And with this addition of folly, that -we call the prayer _profane_, but think the life that answers to it to -be _Christian_. - -From all this it is plain, that the present followers of Jesus Christ, -have no more to do with worldly enjoyments, than those he chose while -he himself was on earth; and that we are to have the same heavenly -devotion to God, the same affection, as any of those he conversed with -in the days of his flesh. - - -XV. Yet notwithstanding the scriptures are so express, men will not -give up their pre-conceived opinions. - -It will still be asked, Where can be the harm of getting or enjoying -an estate? - -Whether it be not a commendable thing, to _provide an estate_ for -one’s family? - -And what people of birth and fortune are to do with themselves, if -they are not to _live up to_ their estates and qualities? - -To the first question let it be answered, _Take no thought, saying, -what shall we eat, or what shall we drink, or wherewithal shall we be -cloathed? For after all these things do the Gentiles seek._ - -Now, if to be careful and thoughtful, even about the necessaries of -life, be a care that is here forbidden, and that because it is such -a care as only becomes Heathens; surely to be careful and thoughtful -how to raise an estate, and enrich one’s family, is a care that is -sufficiently forbidden in Christians. And he that can yet think it -lawful, to make this the care and design of his life, is too blind -to be convinced by arguments. Our Saviour saith, _Labour not for the -meat that perisheth, but for that meat which endureth unto everlasting -life_. He commands us not to _lay up for ourselves treasures on earth_; -he assures us that we _cannot serve_ God _and mammon_. - -Now these places have no meaning, if it is still lawful for Christians -to heap up treasures, to labour for estates, and pursue designs of -enriching their families. - - -XVI. I know it is easy to evade the force of these texts, and to make -plausible harangues, upon the innocency of labouring to be rich, and -the consistency of serving God and mammon. - -I don’t question but the rich young man in the gospel could have made -a very good apology for himself, and have shewn how reasonable and -innocent a thing it was, for so good and so young a man to _enjoy_ an -estate. - -The _rich man_ in torments could have alledged how _much good_ he did -with his fortune; how many _trades_ he encouraged with his _purple_ -and _fine linen_, and faring _sumptuously_ every day; and how he -conformed to the _ends of society_, by so spending his estate. - - -XVII. *But still the word of God shall not pass away. _Having food and -raiment, let us be therewith content. For they who will be rich fall -into a temptation and a snare, and into many foolish and hurtful lusts, -which drown men in destruction and perdition._ 1 Tim. vi. 8. - -We may, perhaps, by some acuteness of reasoning, find out, that this -still leaves us at our liberty, whether we will labour to be rich -or not: that notwithstanding what the apostle says, of a _snare_, a -_temptation_, and _foolish lusts_, yet we can pursue the means and -desire the happiness of riches, without any danger to our virtue. - -But if so, we are as prudent as those Christians, who think they can -secure their virtue without watching and prayer, tho’ our Saviour has -said, _Watch and pray that ye enter not into temptation_. - -And he that neglects watching and prayer, tho’ the appointed means of -avoiding temptation, lives as much according to scripture, as he that -is careful and desirous of riches, tho’ the declared occasions of _sin, -snares_ and _destruction_. - - -XVIII. If we could submit to the plain doctrines of scripture, -it would never be asked what people of _fortune_ are to do with -themselves, if they are not to live up to the splendour and plenty -of their estates? - -The rich man in the gospel was a _ruler_, a _young_ man, and a _good_ -man: if therefore there are any of his rank who are neither young -nor good, it can hardly be thought, they have less to do to inherit -eternal life. - -And as for those who, like him, have kept the commandments of God from -their youth, I dare not tell them, that they are not under a necessity -of offering all their wealth to God, and of making their estates, -however acquired, not the support of vain indulgences, but the relief -of their brethren. - - -XIX. Suppose great people, by means of their wealth, could throw -themselves into a _deep sleep_ of pleasant dreams, which would last -till death awaked them, would any one think it lawful for them to make -such use of their riches? - -And yet he that had done nothing but sleep and dream to the time -of his death, might as well say, that he had been working out his -salvation with fear and trembling, as he that has been living in -luxury, splendour, and sensual gratifications. - -The gospel has made no exception for _dignity_ of birth, or difference -in _fortune_; but has appointed the same _straight_ gate, the common -passage for all persons to enter into glory. - -The distinctions of civil life have their use; but if any one thinks -he may be less devoted to God, less afraid of the corruptions of -pleasure and pride, because he is born of a rich family, he is as much -mistaken as he that fancies he has a privilege to steal, because he -was born of a Father that was poor. - - -XX. If the rich or great man can find out a course of pleasures, that -support no wrong turn of mind, an indulgence which does not gratify -sensuality, entertainments which feed no vain passions: if they can -find out such instances of splendour and greatness, as shew they love -God with all their hearts, and as gratify neither _the lust of the -flesh, the lust of the eye_, nor _the pride of life_, religion has no -command against such enjoyments. - -But if this cannot be done, then the rich have no more permission to -live in vain indulgences than the poor have to steal. - -*And let it be always remembered, that if any distinction of life -makes men forget that sin is their only baseness, and holiness their -only honour; if any condition makes them less disposed to imitate the -low, humble estate of their suffering Master; instead of being any -real advantage, it is their curse, their snare and destruction. - - -XXI. I know it will still be objected, that a man is not necessarily -proud, because he lives in shew and figure, any more than another is -necessarily humble, because he lives in a low estate. - -It is granted, that men may be of a temper contrary to the estate in -which they live. But this is only true, of such as are in any state by -force, and contrary to their desires and endeavours. - -A man in a low estate may be proud, because he is in such a state by -force; and is uneasy till he can raise himself out of it. If the same -is true of him that lives in figure and pomp, that he is in this state -by force, and is restless till he can lay it all aside, then we grant -he may be humble. - -But nothing is weaker than to say, because a man may _be_ in a low -estate _per force_, without lowliness of mind, therefore another may -_chuse to live_ in all the height of grandeur and vanity, without any -height or vanity of mind. - -A man may be an epicure in his temper, tho’ he is forced to live upon -bread and water. But will you therefore say, another who lives on all -sorts of dainties, and that by choice, may be no epicure? - -If therefore they that live in pomp and shew, live therein out of -choice, and are not willing to live otherwise, we must talk nonsense -if we do not say their minds are as vain as the vanity of their state. - - -XXII. The necessity of renouncing the world, in whatever state of -life we are, may be yet farther proved from those divine tempers which -Christianity requires. - -Christians are to love God with all their heart, with all their soul, -with all their mind, and with all their strength. - -Now it is absolutely impossible we should do this, unless we have -renounced the world. - -A man that has his head and his heart full of worldly concerns, can no -more love God with all his strength, than a man, who has his eyes on -the ground, can be looking towards heaven with all the strength of his -sight. - - -XXIII. It is certain, that we unavoidably love every thing in -proportion as it appears to be our happiness: if it appears to be half -our happiness, it will necessarily have half the strength of our love: -and if it appears to be all our happiness, we shall love it with all -our strength. - -The Christian religion therefore, which requires the whole strength -of our nature to love God, lays a just foundation in requiring us -absolutely to renounce the happiness of the world; seeing it is -impossible to have two happinesses, and but one love. - -And indeed what can be more ridiculous than to fancy, that a man who -is taken up with the enjoyments of the world, is at the same time -loving God with all his soul and with all his strength? - -Is it not as absurd as to suppose that a man, who is devoted to, -and taken up with the sports of the field, is at the same time -contemplating mathematical speculations, with the whole ardour of -his mind? - - -XXIV. Another duty which proves the absolute necessity of thus -renouncing the world, is, The love of our neighbour. - -_Thou shalt love thy neighbour as thyself_: if a man would know what -this implies, let him look impartially into his own heart, and see -what it is that he wishes to himself. Then let him turn all the same -wishes to his neighbour, and he will feel the just measure of his duty. - -This will also teach him, that the true love of his neighbour is as -inconsistent with the love of the world, as duelling is inconsistent -with meekness and the forgiveness of injuries. - - -XXV. *This love is a temper that suits only such beings as have _one -common undivided happiness_, wherein they cannot be rivals to one -another. Now this is the state of all Christians, who have as truly -_one common_ happiness as they have _one common_ God. But if we put -ourselves out of this state, and seek for happiness in the enjoyments -of this life, we are as incapable of this love, as _wolves_ and -_bears_ that live upon prey. - -One _common undivided_ happiness, being the only possible foundation -for this love, if we seek any other happiness, if we don’t renounce -all other pretensions, we cannot keep clear of such tempers as are -utterly inconsistent with the loving our neighbour as ourselves. - -But when we are governed by a happiness wherein none can make himself -our rival, it will be no harder to love all men as ourselves, than to -wish them the enjoyment of the same light, or the common air: which -being goods that may be equally enjoyed by all, are not the occasions -of envy. - - -XXVI. *It is plain our Saviour intended this brotherly love, to be -the governing principle of our lives. But it cannot be so, unless -we are content to make no more of this world, than a supply of our -necessities, and to look for _one only_ happiness in the enjoyment of -God. - -I don’t appeal to niggards and worldlings, to the proud and ambitious: -let those who think themselves _moderate_ in their worldly desires -and enjoyments, deal faithfully with themselves and see whether their -prosecution of their worldly affairs, permits them to love all men as -themselves. - -Perhaps they have not those bitter envyings and hatreds to which -ambitious worldlings are subject. But still they have as certainly, -in their degree, and in proportion to their love of the world, their -envyings and hatreds, and want of sincere love, as other men. - - -XXVII. For a further proof of this, we need only look into the world, -and see the spirit that appears among almost all Christians. - -We need not go to wicked and loose people. Let us go into any -_virtuous_ family, and we shall find it has its particular -_friendships_ and _hatreds_, its _envyings_ and _evil speakings_, -and all founded in the interests of the world. - -And this necessarily springs from hence, that all Christians are busy -in attending to their worldly interests, intending only to keep clear -of dishonest practices: that is, they use the world as far as honest -_Heathens_ or _Jews_ would do, and consequently have such tempers as -_Jews_ and _Heathens_ have. - -For it is not only cheating and dishonesty, but the bare desire of -worldly things, and the placing happiness in them, that lays the -foundation of all these unchristian tempers; and divides Christians -into more parties than there are families among them. - -So that it is purely the engaging so far in the world as sober -Christians do: it is their false satisfaction in so many things -that they ought to renounce; it is their being too much alive to the -world, that makes all, even those who are called religious, subject -to tempers so contrary to the love of their neighbour. - -Let this therefore teach us that we must renounce the world, if we -would live and love like Christians. - - -XXVIII. By renouncing the world, I do not mean, retiring into a -cloister. This would be like laying aside all use of cloaths, to avoid -the vanity of dress. - -There is a reasonable use of the world, which is as lawful as it is to -eat and drink. - -We may buy and sell; we may labour; we may provide for ourselves and -our families; that is, so far as is needful for life and godliness. -But farther we may not go. - -The first step our desires take beyond things of necessity, ranks us -among worldlings, and raises in our minds all those tempers, which -disturb the minds of worldly men. - - -XXIX. You think yourself conformable to Christianity, because you -are _moderate_ in your desires. You don’t desire a large estate; you -desire only a _little_ finery, a _little_ state, and to have things -genteel about you. - -Imagine now, that what you say, of _moderate_ desires, and _little -fineries_, had been said to our blessed Saviour when he was upon earth, -calling men to renounce the world and deny themselves. - -Your own conscience tells you, he would have rebuked the author of -such a pretence with as much indignation as he rebuked _Peter, Get -thee behind me, Satan, for thou savourest not the things that be of -God_. - -Now the spirit of Christianity is the same spirit that was in Christ -when he was upon earth. And if we have reason to think that such a -pretence would have been severely condemned by Christ, we have the -same reason to be sure, it is as severely condemned by Christianity. - - -XXX. Had our blessed Saviour a little before he left the world, -given _estates_ to his apostles, with a permission for them to enjoy -_little fineries_, and a _moderate state_ in a _genteel_ manner, he -had undone all that he had said of the contempt of the world, and -heavenly-mindedness. Such a permission had been a contradiction to -the main doctrines which he had taught. - -Had the apostles lived in a _little state_, and in _moderate_ worldly -delights, how could they have said, _the world is crucified to me, and -I unto the world_? - -And how blind and weak must we be, if we can think that we _may_ -live in a spirit and temper, which could not possibly be the spirit -and temper of Christ and his apostles? - - -XXXI. *Another pretence for worldly care and labour after riches, is -to provide for our families. - -You want to leave fortunes to your children, that they may have their -share in the _figure_ and _shew_ of the world. Now consider, do you do -this on principles of religion, as the best thing you can do, either -for yourself or them? - -Can you then be said, to have chosen the _one thing needful_ for -yourself, or the _one thing needful_ for them, who take such care to -put them in a state of life, that is a _snare_ and a _temptation_, and -the most likely of all others, to fill their minds with _foolish and -hurtful lusts_? - -Is it your kindness toward them that puts you upon this labour? -Consider therefore what this kindness is founded upon? Perhaps it -is such a kindness as when _tender_ mothers carry their daughters -to _plays_ and _balls_: such a kindness as when _indulgent_ fathers -support their sons in all the expence of their follies. Such _kind_ -parents may more properly be called the _betrayers_ and _murderers_ -of their children. - -You love your children, and therefore you would have them rich. It is -said of our blessed Saviour, that he loved the _young rich_ man that -came unto him, and therefore he bid him _sell all_ that he had. What a -contrariety is here? The love which dwelleth in you, is as contrary to -the love which dwelt in Christ as darkness is to light. - -We have our Saviour’s express command, to love one another, _as he -loved us_. And can you think you are following this love, when you -are giving those things to your children, which he took away from -his friends, and which he could not possibly have given them without -contradicting the greatest part of his doctrines? - - -XXXII. *But suppose you succeed in your designs, and leave your -children rich, what must you say to them when you are dying? Will you -then tell them that you have the same opinion of the value of riches -you ever had; that you feel the pleasure of remembring how much -thought and care you have taken to acquire them? Will you tell them -that you have provided for their ease and softness, their pleasure -and indulgence and figure in the world; and that they cannot do better -than to eat and drink and take their fill of such enjoyments as riches -afford? This would be dying like an _Atheist_. - -If you would die like a Christian, must you not endeavour to fill -their minds with your dying thoughts? Must you not tell them that very -soon the world will signify no more to them than it does to you? And -that there is a _vanity_, a _littleness_ in the things of this life, -which only dying men feel as they ought? - -Will you not tell them, that all your own failings, the irregularity -of your life, the folly of your tempers, and your failure of Christian -perfection, has been owing to wrong opinions of the value of worldly -things? And that if you had always seen the world in the same light -that you see it now, your life had been devoted to God, and you would -have lived in all those holy tempers and heavenly affections in which -you now desire to die? - -Will you not tell them, that riches spent upon ourselves, either in -the pleasures of _ease_ and _indulgence_, in the vanity of dress, -or in state and grandeur, are the bane and destruction of our souls, -making us blindly content with _dreams_ of happiness, till death -awakes us into _real_ misery? - -From all this therefore it appears, that your kindness for your -children is so far from being a good reason why you should so -carefully labour to leave them rich, and in the enjoyment of the state -and shew of the world; that if you die in a spirit of piety, if you -love them as Christ loved his disciples, your kindness will oblige -you to exhort them to renounce all such enjoyment of riches, as is -contrary to those holy tempers and that heavenly affection which you -now find to be the only good and happiness of human nature. - - - - - CHAP. III. - - -_CHRISTIANITY calleth all men to a state of self-denial and -mortification._ - -I. It would be strange to suppose, that mankind were redeemed by the -sufferings of the Son of God, to live in ease and softness themselves, -without any suffering or cross at all! - -Are we not all to die? Does God then unmake and dash our very -form into pieces; and can we think that a life of pleasure and -self-indulgence can become us under such a sentence? - - -II. *_If any man will come after me_, saith Christ, _let him deny -himself, take up his cross daily, and follow me_. - -To shew that this belongs to all Christians, St. _Luke_ saith, _He -said unto them_ All: St. _Mark_ hath it thus; _and when he had called -the people unto him, with his disciples also, he said unto them_. - -Let us now suppose that Christian churches are full of _fine, gay_ -people, who spend their time in all the pleasures and indulgences -which the spirit of the world can invent. - -Can it be said of such, that they are _denying themselves, and taking -up their cross daily_? May they not with as much regard to truth be -said, to live _in sackcloth and ashes_? Or can they who live in all -the scenes of pleasure be said, to be _working out their salvation -with fear and trembling_? May they not as justly be said, to be -walking bare-foot to _Jerusalem_? - - -III. Several instances of this self-denial and daily cross, are to be -seen in the following words. - -_Ye have heard that it hath been said, an eye for an eye, and a -tooth for a tooth. But I say unto you, that you resist not evil; but -whosoever will smite thee on the right cheek, turn to him the other -also; and if any man will sue thee at the law and take away thy coat, -let him have thy cloak also: and whosoever shall compell thee to go -with him a mile, go with him twain._ - -We are to deny ourselves then in not demanding _an eye for an eye, or -a tooth for a tooth_. We are to take up our daily cross, by _turning -our cheek_ to the smiter, and suffering such ill usage as we could -prevent by resistance. - -We are to take up the cross of one injury after another, rather than -revenge ourselves. - -The words that deliver this doctrine are so plain and express, that -they need no illustration: And it is as plain, that they equally -belong to all Christians of all ages. The manner of our Saviour’s -delivering them, puts it out of all question, that these were to be -the perpetual marks of his followers. - -_Ye have heard that it hath been said, an eye for an eye_, &c. _But I -say unto you that ye resist not evil._ - -It was not possible for our Lord to express himself in a more -authoritative manner, or to shew us more plainly, that he was here -acting as the great lawgiver of Christians, and delivering perpetual -laws to all his disciples. Nor is it possible for any one to evade the -literal meaning of these doctrines, but by such a way as must destroy -the sense of any other part of scripture. - - -IV. If it could be shewn that we are not obliged by the plain doctrine -of these passages, it might as well be shewn that the next doctrine, -_But I say unto you, love your enemies, bless them that curse you_, -does not oblige us in the plain and literal sense of the words. - -For both the passages are supported by the same authority expressed -in the same manner, _I say unto you_. These virtues are likewise -necessary to one another: we cannot thus love and do good to our enemy, -unless we are thus patient under sufferings, and deny ourselves all -instances of anger and resentment at them. - - -V. If these doctrines seem grievous, they can only seem so to such as -have wrong notions of human life. - -Too many imagine this life to be something that is valuable for its -own goods; and look upon religion as something that is added to it, -to make a worldly life more easy, regular and happy: And so embrace -religion only as it complies with the ease and order of that way of -life in which they live. - -Our Saviour has fully confuted this opinion, by teaching us, that -there is but _one thing needful_. If then we can take his word, the -grievousness of self-denial is struck off at once. - -For what though meekness and patience may make us sufferers; yet if by -such sufferings we lose only such things as are _not needful_ for us, -where is any ground for complaint? - - -VI. But farther, such sufferings not only do us no real hurt, but they -are blessings and matter of solid joy. - -_Blessed are ye when men shall revile you and persecute you, and shall -say all manner of evil of you ♦falsely for my sake. Rejoice and be -exceeding glad; for great is your reward in heaven._ - - ♦ ‘falsly’ replaced with ‘falsely’ - -Christ does not comfort us in this, as if it were an _hard_ or -_melancholy_ state, which we _must_ bear, because it is made easier -by patience. But he looks at it in quite another view, not as needing -comfort, but affording matter of congratulation. - -What Christians then are they, who reckon those things among the -hardships of religion, which Christ recommends to us as reasons of -_rejoicing_, yea of being _exceeding glad_? - - -VII. The whole of the matter is this: if our sufferings, our injuries -or hardships be such as we undergo, because we dare not depart from -that meekness and patience, and charity, which Christ hath taught; -because we had rather love our enemies than be revenged on them; -rather suffer like Christ, and be full of his Spirit, than avoid -sufferings by a contrary temper; such sufferings are our greatest -gains. - -Now, be these sufferings what they will, if they make us more like -Christ, they have done more for us than all the prosperity in the -world can do. And he that defends himself at the expence of any temper, -that was the temper of Christ, has done himself an injury greater than -the most powerful of his enemies can bring upon him. - -And all this turns on one point, that there is but _one thing needful_, -the salvation of our souls. It is this that changes the nature of all -human things, and makes every thing good or evil, only so far as it -promotes or hinders this _one end_ of life. The salvation of the world -is the only happiness of the world: and he that has secured his share -in that, has secured to himself all the joy and gladness that can -befal human nature. - -A Christian therefore that is not content with salvation, that would -add a worldly joy to the great things of religion, is more senseless -than a man that would not be content to be saved from a _shipwreck_, -unless he was carried off upon a _cedar plank_. - - -VIII. Before I proceed to other instances of self-denial, it may be -proper to shew the reasonableness of it. - -God is reason and wisdom itself. As sure therefore as there is a God, -so sure it is that a religion from God has only reasonable commands. -God can only will that reasonable creatures should be more reasonable, -more perfect and like himself: and consequently can enjoin no duties -but such as have this tendency; all his commands are founded on the -necessities of our natures, and are only so many instructions to -become more happy than we could be without them. - - -IX. *Now let us apply this. If a person were to walk upon a _rope_ -across some great river, and he was bid to deny himself the pleasure -of walking in _silver shoes_, or looking about at the beauty of the -waves, or listening to the noise of sailors: if he was commanded to -deny himself the advantage of _fishing_ by the way, would there be any -thing unreasonable in such self-denial? - -_Straight is the gate_, saith our Lord, and _narrow is the way that -leadeth unto life_. Now, if Christians are to walk in a narrow way -that leadeth to eternal life, it must be the part of a Christian to -deny himself all those things which may stop him in, or lead him out -of this narrow way. And if they think that pleasing their senses, and -worldly indulgences, are consistent with their keeping in this narrow -way, they think as reasonably as if the man upon the _rope_ should -think that he might safely use _silver shoes_, or stop in his way to -_catch fish_. - - -X. The plain case is this: Christians are called from a state of sin -and disorder, to a state of holiness and resemblance of the divine -nature. If therefore there are any things or ways of life, that -corrupt our minds, support our vanity, increase the disorder of our -souls, or nourish sinful affections; all these are as necessarily to -be avoided, as it is necessary to be holy. - -If indeed (to instance in one point only) there are no indulgences -in _eating_, that do us harm, then it might be said, _fasting_ is of -no use: But if there are, if all indulgences of this sort, inslave -the soul, and give it a sensual taste, then we are as much obliged to -abstain from what does us this harm, as we are obliged to _pray_ for -any thing which can do us good. - - -XI. Eating and drinking are the common supports of life. But as they -are the supports of a corrupt life, the nourishment of a disordered -body that weighs down the soul; whose appetites are in a state of -enmity with the life and purity of the soul; it is necessary that we -take care so to support the life of the body, as not to occasion the -sickness and death of the soul. - -The difference between the same man full and fasting, is often almost -the difference of two persons; a man that in the morning finds himself -fit for any meditation, is after a full meal changed into another -creature, fit only for idle amusements or the yawnings of an animal. - -He has not only created a dulness in his soul, but has perverted -its taste: for he can be pleased with a _romance_, or _impertinent_ -history, while he has no relish for a book of devotion. - -This shews, that _fasting_ has a nearer relation to all _religious_ -tempers than is generally thought; and that full feeding not only -dulls the mind, but more particularly gives it a dulness towards the -things of religion. - - -XII. *Indeed every indulgence of the body in eating and drinking, is -adding to its power over the soul. - -A man that makes every day a day of _full_ and _chearful_ meals, will -by degrees make the happiness of every day depend upon it, and -consider every thing with regard to it. - -He will go to _church_ or stay at home, as it suits with his _dinner_, -and not scruple to tell you, that he generally eats too heartily to go -to afternoon service. - -Now such people are under a worse disorder than the _jaundice_, and -have their sight more perverted than he that sees all things _yellow_. - -For what discernment have they, who have more taste for the -preparations of the _kitchen_, than for the comforts of the house of -God: who chuse rather to make themselves _unfit_ for divine service, -than to baulk the pleasure of a _full meal_? - -Can they think they have the Spirit of Christ who are thus enslaved to -_gluttony_? Or can they be said, to have forsaken all to follow him, -who will not so much as forsake _half a meal_ for the worship of God? - - -XIII. I know it will be thought too severe to call that _gluttony_, -because it is the practice of numbers of people of _worth_ and -_reputation_. But I hope they will turn their dislike of the name into -a dislike of the thing: for ’tis as certainly _gluttony_ as picking of -pockets is stealing. - -The sin of gluttony is the sin of over-eating. Now this may be -difficult to state exactly in some cases. But he that owns he eats so -much as renders him _indisposed_ for the public worship of God, has -determined against himself, and put his own case out of all question. - -Men may fancy, they are only guilty of _gluttony_, who eat till -they _surfeit_ their bodies. They may think those only guilty of -_drunkenness_, who drink till they have lost their senses. But there -is a much surer rule to go by; _whether ye eat or drink, or whatsoever -ye do, do all to the glory of_ God. All therefore in eating and -drinking that is not to the glory of God, is offered to something -that is not the glory of God; it is offered to the corruption and -sensuality of our natures. It is the sin of intemperance; and is -indevotion too, when indulged at a time that keeps us from the public -worship of God. - - -XIV. *Indeed a constant course of full feeding is the death of the -soul, and every day that is a day of such happiness, is a day lost to -religion. - -When a man has rejoiced himself with full eating and drinking, he -is like any other animal, disposed only to _play_ or _idleness_. He -has no more feeling of sin than he has of _hunger_, and can no more -perceive himself to be a _miserable fallen_ creature, than he can -perceive himself to be a _beggar_. - -For this course of sensual enjoyments, is as contrary to a true sense -of sin, as it is contrary to a state of _beggary and want_; and a man -in such happiness, can no more feel the _weight of sin_, than he can -feel himself in the _misery of poverty_. - - -XV. I know some object, that fasting is not an _universal_ duty; but -fit for some particular cases, and particular constitutions. - -To this I answer, if by fasting you mean an entire abstinence from -food, for such a space of time, in this sense it is not an universal -duty. - -But this is quite a wrong notion of it. For the fasting whereof I -speak is not any _fixed degree_ of abstinence from all food: but, -such an exercise of abstinence and self-denial as is proper to every -one’s particular state. - -Now in this sense fasting is as constant and universal a duty as -repentance. - -For as repentance is an _universal_ duty, because the reason of it -is common to all men; so is fasting, because sensuality, and fleshly -lusts, is the _universal_ corruption of all men. - -It is no _fixed degree_ of sorrow that is the common repentance of -all men. It is no _fixed form_ or _length_ or _hour_ of prayer, that -is the common devotion of all men. Yet are these _ constant_ and -_universal_ duties. - -In like manner, though fasting be subject to all the same variations, -yet is it a _constant_ and _universal_ duty. - - -XVI. *_Justus_ is a grave, sober man. He is very angry at those who -neglect fasting. He thinks they know nothing of religion. - -But presently after, _Justus_ will tell you, that he never fasts but -on _Good Friday_, and the 30th of _January_. - -If _Justus_ had lived before the murder of King _Charles_, he had had -but one fast in the year. Yet in all likelihood he would then have -stood up for the _doctrine_ of fasting. - -If a man was to be angry at those who neglect the service of the -church, as people that know nothing of religion, and then tell you, -that he himself never goes thither but on _Good Friday_, and the 30th -of _January_, you would say, that he knew nothing of the nature of -church service. - -Now _Justus_ shews the same ignorance of the nature of _ fasting_. - -If prayer and repentance and the service of the church, were not -common acts of devotion, and necessary ways of worshipping God, they -would not be necessary on _Good Friday_. - -In like manner, unless fasting was a common and necessary part of -religion, it would neither be necessary nor acceptable on those -particular days. - -For it is not the day that makes the duty to be necessary. But the day -happens to be a proper occasion of exercising a necessary duty. - - -XVII. If _Justus_ was to say, that he never _repents_ but on those -public days, he might as easily defend himself as when he says, he -only fasts but at those times. - -For, is there any benefit in fasting at those times? Does it add any -thing to your piety and devotion? Does it calm your mind and put you -into a better state for prayer, than when you take your usual meals? -If it has not something of this effect, where is the use of it at any -time? And if it has this effect, how comes it that you will have but -one or two such days in the year? Why will you not thus assist your -devotions, thus calm your mind, thus raise your heart, ’till the _day_ -comes on which King _Charles_ was murdered? Is not this like staying -till then before you repent? - - -XVIII. Farther; when the disciples of our Lord could not cast the -evil spirit out of a man that was a _lunatic_, he not only tells -them, it was for want of faith, but also gives them a very important -instruction in those words, _Howbeit this kind goeth not out, but by -prayer and fasting_. Matt. xvii. 21. - -Now, does this look as if fasting were designed only for a day or two -in the year? Is it ranked with prayer, as being equally prevalent with -God? And is not this sufficient to teach us, that we must think of -fasting as we think of prayer; that it is a proper way of devotion, a -right method of applying to God? And if that prayer is most prevailing -which is attended with fasting, it is proof enough surely, that -fasting is to be a common part of our devotion. - -Is it powerful enough, by the blessing of God, to cast out devils, and -cure lunatics? And shall we neglect it, when we pray against the evil -tempers which possess our hearts? Shall we not then pray to God in the -most powerful prevailing manner that we can? - -*If we were to fast without praying, would not this be a way of -worship of our own invention? And if we pray and neglect fasting, is -it not equally chusing a worship of our own? For he that has taught -us the use and advantage of prayer, has also taught us the use and -advantage of fasting. And has likewise joined them together, as having -the same power with God. - - -XIX. *We may also observe, that the reason of self-denial and -abstinence is perpetual, because we are perpetually united to a body, -that is more or less fit to join with the soul in acts of holiness, -according to the state it is in. - -It is therefore absolutely necessary that we avoid every degree of -indulgence, every kind of irregularity, that may make our bodies less -_active_ or less fit for the purpose of a holy life. - -Christian temperance is no more that which passes for temperance in -the sight of men, than Christian charity is that which passes for -charity in the world. - -A worldly man may think himself temperate, when he only abstains from -such excesses as may make him fitter to enjoy a healthful _sensuality_. - -But Christian temperance is of quite another kind, and for other ends. -It is to keep the body in a state of purity and submission, and to -preserve in the soul a divine and heavenly taste. - - -XX. It is out of all question, that there are some states of body -fitter for virtue than others. - -This is as certain as that _gluttony_ and _drunkenness_ dispose men to -all sorts of sins, and give them a disrelish for all sorts of holiness. -For as these vices have the utmost contrariety to religion, so every -_approach_ towards them is, in a certain degree, partaking of them. - -A man that lives so as not to be called either a _glutton_ or a -_drunkard_, may yet be so near them, as to partake of those tempers -which are the effects of _gluttony_ and _drunkenness_. - -*As a man may be vain and uncharitable, yet not so as to be remarkable -for his vanity and uncharitableness, so he may be under the guilt and -evil effects of eating and drinking, though not so as to be esteemed -either a glutton or intemperate. - -*So that a wise Christian will constantly practise such abstinence, -as may not only secure him from sensuality in the sight of the world, -but as best suits with a body which is the holy habitation of a soul -devoted to God. - - -XXI. St. _Paul_ saith, _I therefore so run, not as uncertainly; so -fight I, not as one that beateth the air. But I keep under my body, -and bring it into subjection, lest that by any means, when I have -preached to others, I myself should be a castaway._ 1 Cor. ix. - -Let it be observed, that the apostle practised this self-denial, not -only as a good and advisable thing, but as of the last necessity. -It was not, as he was an _apostle_, and that he might be fitter for -the miraculous gifts of the Holy Ghost: but it was, to secure his -salvation, and _lest when he had preached to others, he should himself -be a castaway_. - -*Let it be considered, that this apostle, who lived _in infirmities, -in reproaches, in necessities, in persecutions, in distresses_ for -Christ’s sake, who was also full of _signs and wonders, and mighty -deeds_, and who had been _caught up into the third heavens_; yet -reckons all his virtues as insecure, and his salvation in danger, -without this constantly continued course of universal self-denial. Nay -he thought all his advancements in piety, without this, to be as vain -a labour as _beating the air_. - -_So run I_, says he, _not as uncertainly_; by which he plainly -teacheth us, that he who does not thus run, who does not thus -continually _keep the body under, does run uncertainly, and fighteth_ -to as little purpose as he _that beateth the air_. - -An apostle preaching the gospel with _signs and wonders_, in the midst -of distress and persecution, thought his own salvation in danger, -without this subjection of his body. And shall we think it safe to -feed to the full, and indulge our bodies in ease and plenty? - - -XXII. *There are no truths more plainly delivered in scripture -than these two, _the general corruption_ of human nature, and the -_absolute necessity_ of divine grace. Now these make the necessity of -a continual self-denial plain and obvious to the meanest capacity; and -extend it to all those things and enjoyments which either strengthen -the _corruption_ of our nature, or _grieve the Holy Spirit of_ God, -and cause him to depart from us. - -Whoever reflects on these, will soon be convinced, that all those -enjoyments are to be abstained from, which either support our natural -corruption, or hinder the inspirations of the Holy Spirit. - -He will find also, that this self-denial must extend itself to every -day of our lives, unless he can find a day, which offers nothing -suitable to the corruption of his nature, or nothing contrary to the -good motions of the Holy Ghost. - - -XXIII. Most people acknowledge this in general: that we ought to avoid -what strengthens our corruptions and _grieves_ the Spirit of God: but -then they think to abstain from gross sin is sufficient for this. - -But let such consider, that a _dropsy_ or a _gangrene_, is not only -increased by drunkenness, but by every little indulgence that suits -with it. - -Now the corruption of our nature is an inbred distemper that possesses -us in the manner of a dropsy or gangrene. If we give into notorious -sins, it quite overcomes us, and we are straightway dead in sin. - -*But tho’ we keep clear of great offences, yet if we indulge ourselves -in little things that suit with the corruption of our nature, we -certainly nourish a slow death, and destroy ourselves by degrees. - -Our self-denial therefore must be as _universal_ as the means of our -corruption. It is to last as long as our disorder, and to extend -itself to every thing that might increase it. And this for as plain -a reason as a man in a dropsy is not only to abstain from drunkenness, -but from every indulgence that increases his disorder. - - -XXIV. *Let it be farther considered, that the corruption of our nature -is but faintly represented by comparing it to these distempers. For -one in these distempers may have only some part affected; but the -corruption of our nature is as extensive as our nature. It is the -corruption of every faculty and every power. It is blindness in -our understandings; it is self-love and perverseness in our wills, -intemperance in our ♦appetites. It is anger, lust, pride and revenge -in our passions; it is falseness, hypocrisy, malice and hatred in -our hearts. Now all this, and far more than this, makes the miserable -corruption of human nature. - - ♦ ‘appeties’ replaced with ‘appetites’ - -So that it is as necessary that our lives be a state of _regimen_, -contrary to this variety of disorders, as it is necessary for a -man under a complication of distempers, to observe a _course_ of -regularity. - -For seeing all ill tempers are increased by indulgence, and the more -we yield to any, the stronger it grows, ’tis plain we must practise as -many sorts of self-denial as we have ill tempers to contend with. - - -XXV. *When we speak of self-denial, we are apt to confine it to eating -and drinking: but we ought to consider, that these are the easiest and -smallest instances of it. Pride, vanity, self-love, covetousness, envy, -and other inclinations of the like nature, call for a more constant -and watchful self-denial, than the appetites of hunger and thirst. - -*’Till therefore our self-denial is as universal as our corruption; -’till we deny ourselves all degrees of vanity and folly, as earnestly -as we deny ourselves all degrees of drunkenness; till we reject all -sorts of pride and envy, as we abhor all kinds of gluttony; till -we watch and deny all irregular tempers, as we avoid all sorts of -sensuality, we can no more be said to practise self-denial, that -he can be said to be just, who only denies himself the liberty of -stealing. - -And till we do thus universally deny ourselves, our lives will be a -_ridiculous mixture_ of I know not what; _sober_ and covetous, proud -and _devout_, _temperate_ and vain, _regular_ in our forms of prayer, -and irregular in our passions, circumspect in _little modes_ of -behaviour, and careless of tempers the most essential to piety. - - -XXVI. A little attention to that great principle of _reason and -religion_, that God is our only good, will convince us still farther -of the necessity of universal self-denial. - -For what can be a greater self-denial, or more contradictory to -all our natural sentiments, than to live and govern ourselves by a -happiness that is to be had in God alone? A happiness which our senses, -our old guides, neither see, nor feel, nor taste, nor perceive: a -happiness which gives us neither figure, nor dignity, nor power, nor -glory, among one another? - -Look at man in his natural state, acting by the judgment of his senses, -following the motions of his nature; and you will see him acting as if -the world was full of infinite sorts of happiness. - -He has not only a thousand imaginary pleasures, but has found out as -many vexations; all which shew, that he thinks _happiness_ is every -where to be found. For no one is vexed at any thing, unless he thinks -he is disappointed of some possible happiness. - -A happiness therefore in God alone, is the greatest contradiction -to all our natural tempers. Not only as it proposes a good which our -senses cannot relish, but as it leads us from all those imaginary -enjoyments on which our senses have fixed our hearts. - - -XXVII. If then we think of religion, without self-denial, we know -nothing at all of it. For its whole nature is, to direct us by a -light and knowledge and wisdom from God, which is all contrary to -the darkness, ignorance and folly of our natures. - -It is therefore altogether impossible for any man to enter into the -spirit of religion, but by denying himself, by being divested of all -his _natural tempers_ and judgments, which have been formed by the -blind motions of flesh and blood, and strengthened by the example and -authority of the world. He cannot walk in the light of God, unless -he reject the _dreams_ of his senses, and the _darkness_ of worldly -wisdom. - -*We may let our senses tell us, what we are to _eat_ and _drink_, or -when we are to sleep. We may let them teach us, how near we may draw -to a _fire_, how great a _burden_ we may carry, or into how deep a -_water_ we may go. In these things they are our proper guides. - -But if we appeal to them to know the _true good_ of man, or the proper -happiness of our rational nature; if we ask them what _guilt_ there is -in sin, or what _excellence_ there is in piety; if we consult them as -guides in these matters, we act full as absurdly as if we were to try -to _hear_ with our _eyes_, or to _see_ with our _ears_. - - -XXVIII. *While we forget this, all our judgments of things are -corrupted by the grossness and errors of our senses. - -We judge of every thing in the same manner as the child judges of his -_play things_. It is by our _senses_ alone we pass the judgment, tho’ -we think we act with the _reason of man_. - -The world is made up of _fine sights_, sports, shew and pageantry, -which please and captivate the minds of men, because men have still -the minds of children, and are just the same slaves to their senses -that children are. - -As children and men see the same _colours_ in things, so children -and men feel the same sensible pleasures, and are affected with -external objects in the same manner. - -But the misfortune is, that we laugh at the _little_ pleasures, _poor_ -designs, and _trifling_ satisfactions of children; while at the same -time the _wisdom_ and _greatness_ of men, is visibly taken up with the -_same trifles_. - -A _coach_ and _six_ and an _embroidered suit_, shall make a great -_statesman_ as happy, as ever a _go-cart_ and _feather_ made a child. - -Ask a child, what he thinks he would do with a great sum of money? Why, -he would buy twenty _little horses_, he would have twenty _fine coats_, -see all _fine sights_, and the like. - -Now promise but a man a great estate, and you will raise all these -same thoughts and designs in his mind. - -And whence is this, but from hence, that men act with the same -_vanity_ of mind, are under the same _poor guidance_ of their senses, -are as ignorant of their _true happiness_, as great strangers to their -own nature, as when they first set out in life. - -And is not this a plain reason for self-denial? For to indulge -ourselves in our _natural tempers_, is to grow old in the follies of -_childhood_. - - -XXIX. *Let us take another view of the disorder of our nature, that we -may see a still greater necessity of not walking according to it. - -When we see people _drunk_, or in a violent passion, we own they are -so long in a state of delusion, thinking, saying, and doing irregular -things, by the mere force of their blood and spirits. Here we all -see the power of our bodies over our reason; and never suppose a -man capable of judging or acting wisely, so long as he is under the -violence of _passion_, or heated by _drink_. - -Now this is more or less the constant, _natural_ state of all mankind; -who are by bodily impressions, and the agitations of the blood and -spirits, in the same kind of _delusion_, as men that are _drunk_, or -in a _passion_, tho’ not always in the same degree. - -Sometimes the disorder is more _violent_ than at others. But it never -ceases. Men are always in some _passion_ or other; and this, even when -it is not to that degree, as to be visible to others, yet occasions -the same weakness of mind, the same disordered imagination, and the -same wrong apprehension of the nature of things. - -A _silent envy_, a _secret vanity_, which no body sees, disorders our -judgments in the same manner as more _violent_ passions. - -You may increase the _vanity_ or _envy_, till it end in distraction, -as it sometimes happens. But then you may be sure, it disordered our -understanding in some degree, long before it came to madness. All men -therefore while, in a natural state, resemble those who are drunk, or -in a violent passion; having some passion or other that affects their -spirits and disorders their judgment, in the same manner tho’ not in -the same degree. - - -XXX. *Another circumstance of drunkenness is this, that it gives us -a taste peculiar to it, so as to leave a dulness and indisposition -towards any thing else. An habitual drunkard has no pleasure like -that confused heat of thoughts that arises from inflamed blood. The -repeating this so often has given him a turn of mind that relishes -nothing but what relates to intemperance. - -Now this is naturally the state of all people, in some respect or -other. There is something has got hold of them, and given them a taste -for it, in the same manner that drinking has formed the taste of a -drunkard. All people are not intemperate; but all are under some habit -that affects the mind in the same manner as intemperance. - -Some people have indulged themselves so long in _dressing_, others -in _play_, others in _sports_ of the field, others only in little -_gossiping stories_, that they are as much slaves to these, as the -intemperate man to liquor. - -Now we readily own, that a man who has enslaved himself to drinking, -has thereby rendered himself incapable of being a _reasonable judge_ -of other happiness; but then we do not enough consider, that we are -hurt in the same manner by any thing else that has taken hold of us, -and given us a temper and turn of mind peculiar to it. - -It is to as little purpose to talk of the happiness of religion, to -one that is fond of _dress_, or _play_ or _sports_, as to a drunkard; -for the pleasures of these particular kinds, make him as deaf to all -either proposals of happiness, and as incapable of judging of them. - -*A lady abominates a _sot_, as a creature that has only the shape of -a man: but then she does not consider, that perhaps, drunken as he is, -he can be more content with the want of _liquor_, than she can with -the want of _fine cloaths_. And if this be her case, she only differs -from him, as one intemperate man differs from another. - -Thus it appears, whether we consider the nature, circumstances or -effects of drunkenness, that all mankind are more or less in the same -state of weakness and disorder. - -Hence also appears the absolute necessity of denying our natural -tempers and inclinations, and giving ourselves up without reserve -to the light and wisdom of God; since by our natural corruption -and slavery to the body, we are always under the power of its blind -motions, and since all our inclinations and judgments, are only the -judgments of heated blood, drunken spirits and disordered passions. - - -XXXI. Every one sees people in the world, whom he takes to be -incapable of _sober_ judgments and _wise_ reflections, because he sees -they are full of themselves, blinded with prejudices, violent in their -passions, wild and extravagant in their imaginations. - -Now when we see these, we should reflect that we see ourselves; for we -as certainly see a _true representation_ of ourselves, when we look at -such people, as we see a true picture of our state when we see a man -in the agonies of death. - -You are not _dying_ as this man is; but still he shews you your own -_true picture_. He shews you that your life is in the midst of death, -that you have in you the seeds of sickness and mortality, and that -you are only at a _little uncertain distance_ from those who are lying -upon their last beds. - -In like manner, you are not, it may be, in the same height of passion -that another man is. You are at _some uncertain distance_ from his -state. But if you fancy you are not corrupted with self-love, not -weakened by prejudices, not vain in your imaginations, not disordered -in your tempers, because you are not in that _extremity_ of disorder -wherein some other people are; you think as absurdly, as if you -imagined yourself to be immortal, because you are not in the _agonies_ -of death. - -When therefore you see the violence of other mens passions, the folly -of their tempers, and vanity of their minds, remember that you see so -many plain reasons for denying yourself, and resisting your own nature, -which has in it the seeds of all the same evil tempers. - - -XXXII. From all this we may learn, (as was observed above) that -abstinence as to eating and drinking, is but a small part of Christian -self-denial: it being full as dangerous to indulge any evil temper, as -to live in gluttony and intemperance. - -*You think it shameful to be an _epicure_, or to be fond of _liquor_. -You are very right: but then proceed a step further, and think it as -shameful to be fond of _dress_, or delighted with _yourself_, or to -be fond of _dainties_: and that it is as great a sin, to please any -corrupt _temper_, as to please your _palate_. Remember, that blood -heated with any _passion_, is like blood heated with _liquor_, and -that the grossness of gluttony is no greater a contrariety to religion, -than the politeness of pride or vanity. - -I have been the longer on this subject, trying to represent the -weakness and corruption of our nature, because so far only as we -see this, can we see the necessity of denying ourselves. This would -be needless, if we were wise and good; but if we see that our whole -nature is in a disorder, that our light is darkness, our wisdom -foolishness, our judgments as gross and blind as our appetites; that -our senses govern us as they govern children; that our hearts are -taken up with _gewgaws_ and trifles; that the state of our souls is -a state of error and delusion, like that of drunkenness and passion. - -If we see ourselves in this true light, we shall see the great reason -of Christian self-denial, of renouncing our whole selves, that we may -see all things in God; that our hearts may be moved by a motion from -him, and our wills and inclinations wholly directed by the light and -wisdom of his Spirit. - - - - - CHAP. IV. - - -_THE necessity of divine grace, another general ground of -self-denial._ - -I. I come now to another great doctrine of our religion, namely, the -_absolute necessity of divine grace_: which is another constant reason -for universal _self-denial_. - -The invisible assistance of God’s Spirit, by which we are disposed -to that which is good, and made able to perform it, is a confessed -doctrine of Christianity. - -Our natural life is preserved by some union with God, who is the -fountain of life to all the creation; to which union we are altogether -strangers. We find that we are alive; but how or by what influence -from God our life is supported, is a secret into which we cannot enter. -It is the same thing with relation to our spiritual life; it arises -from some _invisible union_ with God, or divine influence, which in -this state we cannot comprehend. Our blessed Saviour saith: _The wind -bloweth where it listeth, and thou hearest the sound thereof, but -canst not tell whence it cometh, and whither it goeth: so is every one -that is born of the Spirit.¹_ This shews us how ignorant we are of the -_manner_ of the operations of the Holy Spirit. We may feel its effects, -as we may perceive the effects of the wind, but are as much strangers -to the _manner_ of its coming upon us, as we are to that _exact point_, -from whence the wind begins to blow, or where it will cease. - - ¹ John iii. 8. - - -II. The Spirit of God is like the nature of God, too high for our -conceptions, whilst we are in these dark houses of clay. But our -blessed Saviour has in some degree helped our conceptions by the -manner of his giving the Holy Spirit to the disciples; _and he -breathed on them, and said unto them, Receive ye the Holy Ghost_. -By this we are taught to conceive of the communications of the Holy -Spirit, with some likeness to breath, or wind; that its influences -come upon us in some _manner_, like to a gentle breathing of the air. -Representations of this kind are only made in compliance with the -weakness of our apprehensions; which, not being able to conceive -things as they are in their own nature, must be instructed, by -comparing them to such things as our senses are acquainted with. -Thus the _wisdom_ and _knowledge_, that is revealed from God, is -compared to _light_; not because light is a true representation of -the wisdom of God; but because it serves best to represent it to our -low capacities. In like manner, the _influences_ of the Holy Spirit, -are set forth by _breathing_ upon us; not because _breath_, or _air_, -or _wind_, are true representations of the gifts of the Spirit, but -because they are the properest representations that as yet fall within -our knowledge. - - -III. But that which is most necessary for us to know, and of which we -are sufficiently informed in scripture, is the _absolute necessity_ of -this divine assistance. - -We are used to consider those only as _inspired_ persons, who are -called by God to some _extraordinary_ designs. In this sense there -have been but few inspired persons; but inspiration, as it signifies -an _invisible operation_, or _assistance_ of God’s Holy Spirit, is -the privilege of all Christians: in this sense they are all _inspired -persons. Know ye not_, saith St. _Paul_, _that your body is the temple -of the Holy Ghost, which is in you?_ St. _John_ likewise, _Hereby know -we that he dwelleth in us, by the Spirit, which he hath given us. For -as many as are led by the Spirit of_ God, _are the Sons of_ God, _and -if any man hath not the Spirit of Christ, he is none of his.¹_ From -these, and many other passages it is plain, that the life which we now -live, is a life in and by the Spirit of God; and that they are only -Sons of God, who are led by this Spirit. Now this doctrine plainly -proves the necessity of a constant self-denial; for it must be -necessary that we deny ourselves all those tempers, and ways of life, -which may make God _withhold_ his grace from us; and likewise all -those enjoyments and indulgences, which may make us _less able_ and -_less disposed_ to improve and co-operate with those degrees of divine -grace that are communicated to us. - - ¹ Rom. viii. 11. - - -IV. And seeing we are none of Christ’s, if the Spirit of Christ be not -in us; seeing we are only so far Christians, as we are renewed by the -Holy Ghost; nothing can be more necessary than that we consider all -our _tempers_, pleasures, cares, designs and ways of life, whether -they be such as _suit_ with the wisdom and heavenly guidance of the -Holy Spirit. This doctrine shews us to ourselves in a _new point_ -of view, and may serve to teach us several truths, which we should -otherwise not so readily apprehend. - -When we are left to consider our duty with relation to the express -commandments of God, there are many ways of life, which we think -ourselves at liberty to follow, because they seem to be no plain -breach of any express commandment. But we are to look to a farther -rule, and to consider our pleasures and cares, our designs and -endeavours, not only whether they are contrary to the letter of the -law, but whether they are according to the Spirit of God; for if they -are contrary to the Spirit of God, they are as truly to be avoided, as -if they were contrary to some express commandment. For we are assured -by scripture, that they only are the Sons of God, _who are led by the -Spirit of_ God; and none can be said to be led by the Spirit of God, -but they whose lives are according to it, whose actions, cares, and -pleasures, hopes and fears, are such as may be said to be guided by -the Holy Ghost. - - -V. We are therefore to consider ourselves as _inspired persons_, that -have no knowledge or wisdom, but what comes from God; and this wisdom -will no longer dwell with us, than we act conformably thereto. So -that we must not deceive ourselves in saying, where is the harm of -such _indulgences_, or such _vanities_ and idle _amusements_? But must -consider, whether they are such as are conformable to a life that is -to be directed by the Holy Ghost. In this manner must we examine all -our ways of life, as well our cares as our pleasures. For unreasonable -cares, and unreasonable pleasures, are equally contrary to the wisdom -of the Holy Spirit, and equally separate us from him. People often -think their designs and diversions innocent, because they are not -_sinful_ in their nature. But they should also consider, whether they -are not _vain_ and _foolish_, and _unsuitable_ to the condition of a -Christian. For a life of _folly_ and _vanity_, and _trifling designs_, -is no more living by the _Spirit of_ God, than a life of _gross sins_ -is keeping the _commandments_. So that the safest rule to judge of our -actions by, is to consider them with relation to that Spirit, by which -we are to be guided. Is this design or this diversion according to the -wisdom of the Spirit of God? Am I in these things improving the secret -inspiration of the Holy Ghost? Am I here governed by a wisdom from -above? Are these ways such as I can truly say, that I am led into them -by the Spirit of God? Do I allow myself in them, because they serve -to set forth the glory of God? Are they good proofs that the Spirit of -God dwelleth in me; and that by thus sowing to the Spirit, I shall of -the Spirit reap everlasting life? This is the rule by which Christians -are to regulate their thoughts, words, and actions; for we are called -by God to act by the motions of his Holy Spirit, and to make no other -use of ourselves, or the world we are in, than such as is conformable -to that dignity of life and state of glory to which we are called. The -Spirit of our religion is to be the spirit of our lives, the constant -principle of all our tempers and inclinations, which is to render us -reasonable, and wise and holy in all our progress through the world. - - -VI. *’Tis acknowledged by all, that a life of _intemperance_ and -_debauchery_, makes us dead and senseless of religion: but then it is -not enough considered that the _vanity_ of the mind, an understanding -busied in _trifles_, an _impertinent course of life_, will as -certainly produce the _same effect_. If our understanding is full of -foolish imaginations, if we are devoted to trifles, religion can gain -no entrance. A man may be so earnest in _picking straws_, as to have -no leisure to think of his salvation; nor any more inclination to it, -than one that is constantly in _drink_. - -Thus poor _amusements_, vain _arts_, useless _sciences_, impertinent -_learning_, false _satisfaction_, a wrong turn _of mind_, a state -of _idleness_, or any the vainest _trifles_ of life, may keep men -at as great a distance from true religion, as the debaucheries of -intemperance. - - -VII. *_Titius_ is temperate and regular: but then he is so great a -_mathematician_, that he does not know when Sunday comes: he sees -people going to _church_ as he sees others going to _market_; he goes -on studying, measuring, and calculating, and may as well be called a -_merchant_ as a _Christian_. - -All doctrines of religion are disagreeable to _Philo_; he avoids them -as he avoids _party_: now what is the reason of it? It is not because -he is _debauched_ and _intemperate_. But he is a _virtuoso_, devoted -to polite _literature_. His soul is extended to all the _curiosities_ -in the world, and thinks all time to be lost that is not spent in -the search of _shells, urns, inscriptions_, and _broken pieces of -pavements_. This makes the concerns of _eternity_ seem small things in -his eyes, fit only for the enquiry of _narrow, little_, and _unpolite_ -souls. - -_Eusebius_ would read prayers _twice_ a day in his _parish_; he would -be often with the poor and sick, and spend much time in charitable -visits; he would be wholly taken up with the _care_ of souls, but -that he is busy in studying the _old grammarians_, and would fain -_reconcile_ some differences amongst them before he dies. - - -VIII. _Lycia_ might be pious; but that she is too _easy, gay_, and -_chearful_, to admit of care of any kind. She can no more _repent_, -than she can be _out of temper_, and must be the same _sparkling, -chearful_ creature in the _church_, as in the _play-house_. She -might be capable of understanding the misery of human nature, and the -necessity of the comforts of religion; but that she is so happy every -time she is _dressed_. - -_Matrona_ is old, and has been these _fifty years_ eating and drinking, -sleeping and waking, dressing and undressing, _paying_ and _receiving -visits_. She has no prophaneness; and, if she has no piety, it is -owing to this, that she never had a _spare half-hour_ to think about -it. She envies her daughters, because they will _dress_ and _visit_ -when she is dead. - -*_Publius_ goes to _church_ sometimes, and reads the scripture; but -he knows not what he reads or prays, his head is so full of politics. -He is so angry at _Kings_ and Ministers of State, that he has no time -or disposition to call himself to account. He has the history of all -_parliaments, elections, prosecutions_, and _impeachments_, and dies -with little or no religion, through a constant fear of popery. - -_Siccus_ has been all his life long _building_ and _ pulling down_, -making _canals_ and _ditches_, raising _walls_ and _fences_. People -call him a good man, because he employs the poor: _Siccus_ might have -been a _religious_ man, but that he thought _building_ was the chief -happiness of a rational creature. He is all the week amongst _dirt_ -and _mortar_, and stays at home on _Sundays_ to view his contrivances. -He will die more contentedly, if his death does not happen whilst some -_wall_ is in building. - - -IX. I have mentioned these several _characters_ to shew, that it -is not only _prophaneness, debauchery_, and _open vices_, that -keep men from the impressions of true religion; but that the mere -_play-things_ of life, impertinent _studies_, vain _amusements_, false -_satisfactions_, idle _dispositions_, will produce the same effect. -A _wrong_ turn of mind, _impertinent cares_, a succession of the -_poorest trifles_, if they take up our thoughts, leave no more room -for true piety than gross sensuality. - - -X. We see even in worldly matters, that if we propose any thing to -a man, when he is in the pursuit of something else, he hardly hears -or understands us; we must stay for a season of more leisure and -indifference, till his thoughts and passions are at rest. - -Now this holds much stronger in matters of religion. Its doctrines -are neither heard nor understood, because it always finds us in the -pursuit of _something else_. It matters not what this _something else_ -is; the mind is equally employed wrong, and so not in a condition to -like, or at leisure to listen to any other happiness. If you were to -propose the same truths to a man in another state, when weariness or -disappointment has made him give up all designs, or when sickness or -the approach of death shews him that he must act no longer in them, -they would have quite another effect upon him; then the great things -of religion appear great indeed. He _feels_ their whole weight, and -is amazed he did not see them always in the same manner. Now it is the -great end and design of _self-denial_ to put a stop to the follies of -life, that our souls may quietly consider, and fully comprehend the -truths which come from God; that our hearts being at liberty from a -croud of foolish thoughts, may be ready to obey and co-operate with -the _inspirations_ of that Spirit, which is to lead and quicken us in -all holiness; that _death_ and _judgment_, _heaven_ and _hell_, may -make as deep impressions upon our minds in the middle of our lives, -as at our last hour; that we may be as wise and prudent as _sick_ -and _dying_ men, and live with such apprehensions as most people die -with; that we may see the vanity of the world, the misery of sin, the -greatness of eternity, and the want of God, as they see it who stand -upon the brink of another world. - - -XI. This is the great and happy work of self-denial, to awaken us into -a true knowledge of ourselves, and shew us who, and where, and what we -are. Till then our life is but a _sleep_, a _dream_, a mere succession -of shadows; and we act with as little reason as a child that is -pleased with blowing about a _feather_. We must therefore not only -deny our wicked inclinations, but also all our follies, impertinences, -and vain satisfactions: for, as plain and known sins harden and -corrupt, so impertinences and vain satisfactions delude and blind -our hearts, and render them insensible of our real misery, or true -happiness. - - -XII. We are true members of the kingdom of God; when the kingdom of -God is within us; when the spirit of religion is the spirit of our -lives; when seated in our hearts, it diffuses itself into all our -motions; when it is the principle of all our thoughts and desires, -the spring of all our hopes and fears; when we like and dislike, seek -and avoid, mourn and rejoice, as becomes those who are born again of -God. And this is the work of the Holy Spirit in our hearts, to give -us a _new understanding_, a _new judgment_, temper, taste, and relish, -new desires, and new hopes and fears. But so far as we nourish any -foolish passion, indulge any vanity of mind or corruption of heart; so -far we _resist the graces_ of God’s Holy Spirit, and render ourselves -_indisposed_ to relish and improve his secret _inspiration_. - - -XIII. Christians are therefore not only to consider themselves, as men -that are to act by a principle of _reason_, but as spiritual beings -who have a higher principle of life within them, and are to live by -the _wisdom_ and _instructions_ of the Spirit of God. - -As reasonable men would do every thing that tended to strengthen or -improve their reason, so Christians ought to practise every thing that -can strengthen or preserve their union with the Spirit of God. For -as a man without reason has but the _figure_ of a man; so a Christian -without the Spirit of God, has but the _form_ of a Christian. Here -therefore we must fix all our care, and concern, that we may remove -all hindrances of divine grace; that we may be truly spiritual in all -our ways and designs, and indulge no tempers that may lessen our union -with the Spirit of God. - - -XIV. Some persons will perhaps refrain from _grief_, when they find -that it hurts their _eyes_; they will avoid _passion_ and _anger_ if -it ends in pains of the head; but they would do well to consider that -these tempers are to be abstained from, upon much greater accounts. -Passion may disorder our bodies, waste our spirits, and leave pains in -our _heads_; but it leaves greater marks of injury in our better parts, -as it throws us into a state of madness, and _banishes_ the Holy -Spirit of peace, and gentleness, and _prepares_ us for the suggestions -of the spirit of darkness. _Grief_ may hurt our _eyes_, but it much -more hurts our _souls_, as it sinks them into a state of gloom and -darkness, which _expels_ and _quenches_ the Spirit of God; for light -may as well unite with darkness, as the Spirit of God dwell with the -gloomy dulness and horror of stupid grief. What I have observed of -these two passions, ought to be concluded of every other _passion_ -and _temper_; we are to consider it as it _suits_ with, or _resists_ -that new Spirit, by whose motions we are to be preserved in a state of -holiness. - - -XV. Now seeing this _newness_ of spirit is the whole of religion; we -must fear and avoid all _irregularity_ of spirit, every _unreasonable -temper_, because it hurts us in our principal part, and makes us _less -capable_ of the graces, and _less obedient_ to the motions of God’s -Holy Spirit. We must labour after a state of peace, and thankfulness, -free from the folly of vain hopes, idle fears, and false anxieties, -that our souls may be disposed to rejoice in the comforts, and advance -in the graces of the Holy Ghost. - - -XVI. And with what _care_ and _exactness_ we are at all times to -conduct ourselves, is fully set forth in the following words: _Let -no corrupt communication proceed out of your mouth, but that which -is good to the use of edifying, that it may minister grace unto the -hearers; and grieve not the Holy Spirit of_ God, _whereby you are -sealed unto the day of redemption.¹_ That we may not here mistake -what is meant by _corrupt communication_, the apostle adds; _but that -which is good to the use of edifying, that it may minister grace unto -the hearers_. So that it is _a conversation that does not edify_, -and profit the hearers, that the apostle condemns as _corrupt_. And -let it be observed that the apostle does not prohibit this kind of -conversation because it is _useless_, and impertinent; but for a -reason of the utmost consequence, that we may not _grieve the Holy -Spirit of_ God. This shews us that we Christians are to govern -ourselves by no less a rule, than a _conformity_ to the Spirit of -God; that we are not only to deny ourselves vain and foolish actions, -but also idle and unedifying discourse, and conduct ourselves in all -our behaviour, with such a spirit of wisdom and purity as may make -the Holy Ghost _delight_ to dwell in us. Such a wisdom as is not -occasionally exercised in this or that place, or at set times; but is -always in being, and constantly disposing us to thoughts, words and -actions suitable to it. - - ¹ Ephes. iv. 29. - - -XVII. A man may be said to have some regard for religion, who is -_regular_ at places of divine worship; but he cannot be reckoned of a -_religious spirit_, till it is his Spirit in every place and on every -occasion, till he lives and breathes by it, and thinks, and speaks, -and acts according to its motions. - -A man may frequent _meetings for mirth_; but yet, if when he is out -of them, he gives himself to peevishness, chagrin and dulness, no one -will say such a man is of a _chearful spirit_. It is easy to make the -application: if we are only attendants at _places_ of religion; if -when we are out of those places, we are of another spirit, I don’t -say proud or covetous, but vain and foolish: if our actions are silly, -and our conversation trifling and impertinent, our tempers vain and -worldly, we are no more of a _religious spirit_, than a dull peevish -man is of a _chearful spirit_, because he is regular at some set -meetings for _mirth_. - - -XVIII. *Religion is not ours till we live by it; till it is the -religion of our thoughts, words and actions; till it goes with us into -every place; sits uppermost on every occasion; and forms and governs -our hopes and fears, our cares and pleasures. He is the religious -man who watches and guards his Spirit, and endeavours to be always -in the temper of religion; who worships God in every place: who is as -fearful of foolish thoughts, irregular tempers, and vain imaginations -at one time as at another; who is as wise and heavenly at _home_, or -in the field, as in the _house of_ God. For when once religion has -got possession of a man’s heart, and is become as it ought to be, his -ruling temper; it is as agreeable to such a one in all places, and -at all times, to speak and act according to its directions, as ’tis -agreeable to the _ambitious_ man, to act according to the motions of -ambition. We must therefore take it for granted, that if we are not -religious in our conversation, or common temper, we are not religious -in our hearts; we may have a _formality_ of religion at certain -_times_ and _places_, but we are not of a _religious spirit_. - - -XIX. We see every body speaking and conversing according to their -_spirit_ and temper: the covetous, the ambitious, the vain and -self-conceited, have each of them their proper language suitable to -their spirit and temper; they are the _same_ persons in all places, -and always talk like themselves. If therefore we could meet with -persons of a truly religious spirit, we should find them like men of -other tempers, the same persons _in all places_, and always talking -and acting like themselves. We should find them living by one temper, -and conversing with men with the same spirit that they converse with -God; not one thing in one place, and another in another; not formal -and grave at a _funeral_, and mad and frantic at a _feast_; not -listening to wisdom at _church_, and delighting in folly at _home_; -not angry with one foolish thing, and as much pleased at another; but -steady and uniform in the same wise and religious temper. - - -XX. Farther, as we are not of a _religious spirit_, till it orders all -our conversation; so it is to be observed, that if our conversation -is vain and foolish, it keeps us in a state incapable of religion, -by _grieving_ the _Holy Spirit_. And as we can do nothing without the -Spirit of God, as he is our _breath_, our _life_, our _light_, and our -_strength_; so, if we live in such a way as _grieves_ and _removes_ -this Holy Spirit from us, we are as branches that are broke off from -the tree, and must perish in the deadness and corruption of our nature. -Let this therefore teach us to judge rightly of the sin and danger of -_vain, unedifying_ and _corrupt_ communication; it is not the sin of -_idleness_ or _negligence_ only; it is not a _pardonable infirmity_; -it is not a _little mistake_ in spiritual wisdom; but it is a sin -that stands between us and the _tree_ of life; that opposes our whole -happiness, as it _grieves_ and _separates_ the Holy Spirit from us. -Let this also teach some people the reason why they are so _dead_ -and _senseless_ of religion: they are not guilty of gross sins; they -have an aversion to _cheating_ and _falseness_; but at the same time -have no more feeling or sense of religion than mere _reprobates_. -Now the reason of it is this; they live in such an _impertinence_ of -conversation; their communication is so constantly upon _silly_ and -_vain_ subjects; and they are so fond of those who have the talent of -conversing in the same manner, that they render themselves _unfit_ for -the residence of the Holy Spirit. We don’t seem to apprehend, either -how much _good_ or how much _evil_ there is in conversation; I believe -it may be affirmed that the greatest instructions, and the greatest -corruptions proceed from it. For mens common conversation and ordinary -life teach much more effectually than any thing they say or do at set -times or occasions. - -When a clergyman preaches, he is for the most part considered as doing -that which all clergymen do, whether _good_ or _bad_. But if he is -the same wise and virtuous man in his communication, that he is in the -_pulpit_; if his speech be always _seasoned with salt_, that it may -_minister grace unto the hearers_; if the _common_ actions of his life -be visibly governed by a spirit of piety: such a one will be heard -with reverence on the _Sunday_ for what he says and does all the -week. And on the contrary, if a _clergyman_, when he comes out of -the _pulpit_, is but like other men; as _irregular_ in his tempers; -as _trifling_ in his conversation; as _eager_ in his diversions; and -as _vain_ in his designs; he will mightily lessen his power over the -hearts of his hearers. - -A father now and then gives his son virtuous advice, and the son -perhaps would be much the better for it; but that he never hears him -talk virtuously, but when he is giving him advice; this makes him -think, that he is then only acting the part of a _father_; as when -he is buying him _cloaths_, or putting him out to an _employment_. -Whereas if he saw his father’s _ordinary life_ and conversation to -be under the rules of religion; and his every day temper, a temper of -piety; ’tis very likely that he would be won into an imitation of it. - - -XXI. It is our communication, our _ordinary temper_ and _common life_, -that affects other people, that either hardens them in sin, or awakens -them to a sense of piety. Let therefore all _clergymen_, and _masters_ -and _mistresses_ of families look carefully to themselves; let them -consider, that if their _ordinary life_, their communication be _vain, -impertinent_, and _unedifying_, they are not only in a corrupt state -of heart, but are guilty of corrupting and perverting the hearts -of those that belong to them. Let them not think that they have -sufficiently discharged their duty, by seeing that those who relate -to them, have their proper instructions; for it is next to impossible -for such instructions to have their proper effect against the example -of those we converse with. If a _clergyman plays_, and _drinks_, and -_sports_ with his flock in the week days: let him not wonder if he -preaches them asleep on _Sundays_. If a _father_ is _intemperate_; if -he _swears_, and converses _foolishly_ with his friends; let him not -wonder that his children cannot be made virtuous. It is therefore -the necessary duty of all Christians, in all states of life, to look -carefully to their _ordinary behaviour_, that it be not the means -of poisoning and corrupting the hearts of those they converse with. -They must consider, that all the follies and impertinences of their -ordinary life and conversation have the guilt of destroying souls; -and that the blood of those whom their follies have destroyed, will -be required at their hands. - - -XXII. A mistress whose conversation is a daily proof to her _maids_, -that she is governed by a spirit of piety in all she says and does: -whose life is a continual visible labour to _work out her salvation -with fear and trembling_, is a blessing to all that stand about her. -She communicates happiness even to those who are born of her servants; -they will be educated in piety, because their parents learnt what -piety was in waiting on such a _mistress_. - - -XXIII. A good-natured, _drinking, sleeping, playing, swearing -master_, is a curse to those who tend upon him; they are led into -all irregularities, by following his steps, and are sent into the -world hardened in follies, and insensible of religion, by having lived -with such a _master_. This ought carefully to be considered by all -Christians, as a mighty encouragement to strictness of behaviour; that -as a _holy_ conversation intitles us to a reward for other peoples -virtues; so an _evil communication_ makes us liable to a punishment -for other mens sins. For we can neither live well nor ill to ourselves -alone; but must of necessity do either good or harm to others by our -manner of conversation. This is one great reason why a vain corrupt -communication does so _grieve_ the Holy Spirit; because it is so -infecting an evil, and does so corrupt the manners of those we -converse with. - - - - - CHAP. V. - - -_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._ - -I. I have shewn that the _necessity of divine grace_ is a mighty -argument for an universal exactness of life and conversation. I come -now to speak farther to that remarkable branch of it: _Let no corrupt -communication proceed out of your mouth, but that which is good to -the use of edifying, that it may minister grace to the hearers; and -grieve not the Holy Spirit of_ God, _whereby ye are sealed to the day -of redemption_. Now if we are to let no corrupt communication proceed -out of our mouth, that we may not grieve _the holy Spirit of_ God; it -follows that we are to deny ourselves the entertainment of _corrupt, -impertinent_, and unedifying books. For if vain and idle words are not -to proceed out of our mouths, we must be under the same necessity of -not letting them come into our hearts. - - -II. If we would know what books are to be avoided as corrupt and -grieving the Holy Spirit, we must look back to the rule of our -communication; for as that communication is there said to be _corrupt_ -that does not _edify and minister grace_ to the hearers; so must -we look upon all those books as corrupt, which do not _edify_ and -_minister grace_ to the readers. Now this book-entertainment is as -certainly forbidden by the apostle, as cheating is forbidden by the -_eighth_ commandment: for if I am not to say foolish and impertinent -things myself, because such a communication _grieves_ the Holy -Spirit of God; I am as certainly forbid the reading the corrupt and -impertinent sayings of other people. - -The books which mostly corrupt our hearts, and fill us with a spirit -of folly, are such as almost all the world allow themselves to -read; I mean books of _wit_ and _humour, romances, plays_, and other -productions of the _poets_. Thus a _grave orthodox_ old gentleman, -if he hears that his _niece_ is very good, and delights in reading, -will fill her closet with volumes of _plays_ and _poems_ on _several -occasions_, on purpose to encourage her to spend her time well. -There is not perhaps a more surprising infatuation in the conduct of -Christians, than this. - - -III. There is a proper time for every thing that is lawful to be done: -now, can you tell when it is proper for a Christian to meditate upon -these books? - -There is a time when our hearts are more than ordinarily raised -towards God; when we feel the joys and comforts of religion, and enjoy -a peace that passes all understanding. Now I suppose reason will not -allot this time for the diversion of such books. - -There is a time, when either thro’ the neglect of duty, remorse of -mind, worldly vexations, bodily tempers, or the absence of God’s -Spirit, we sink into dejection and dulness, grow burthensome to -ourselves, and can hardly think of any thing with satisfaction. Now -if reason is to judge, this is of all times the most improper for such -entertainment. For if there is any time more proper than another to -think upon God, ’tis when we are _in heaviness_. - -When we are _sick_ it is time to fly to the _physician_; when we -are _weary_, it is a proper time to _rest_: now there is the same -fitness in having recourse to God and religion, when we are under any -dejection of mind. For it is not more the sole property of light to -dispel darkness, than it is the sole property of religion to relieve -all uneasiness. _Is any one afflicted_, says the apostle, _let him -pray_. Now this we are to look upon, not only as a wise advice of -something that is very good to be done; but as a strict command that -leaves no choice of doing any thing in the stead of it. - -It is as absolute a command as if he had said, _Hath any one sinned, -let him repent_. For an application to God is as much the one thing to -be done in the hour of trouble, as repentance is the one thing to be -done in time of sin. - - -IV. You seem to make times of dulness the occasion of reading those -books, by saying that you only read them to _divert_ your spirits. -But that which you take to be a reason for reading them, is a strong -objection against it. For it is never so improper to read those books, -as when you want to have your spirits raised, or your mind made easy -to itself. For it is the highest abuse you can put upon yourself, -to look for ease and quiet in any thing, but in right apprehensions -of God’s providence. And it is a sin against the _whole nature_ of -religion, not to make it the whole measure and reason of all your -peace and enjoyment in every occurrence of life. - -If you must amuse yourself with a volume of _plays_, because you are -laid up with a _broken leg_, or have _lost a friend_, you are as far -from wisdom as a child that is to be made quiet with _a rattle_, and -as far from religion as those who worship _idols_; nay, to seek to -such things for relief and refreshment, is like applying to the devil -_in distress_. A man that drinks _drams_ every time he is dull or -uneasy, is a _wise, prudent_, and _sober_ man, if compared to the -Christian that in seasons of dejection has recourse to _wanton_ wit, -and _prophane_ rant: he destroys the purity of his mind much more -effectually, than the other destroys the health of his body. - -Do you think that in _great distresses_, it is proper to seek comfort -in God; but that in _little troubles_, any thing that can divert is as -well? Nay, surely if God is our sufficient comfort in great distresses, -he must be our best relief in those that are smaller. Unless it can be -said, that the truths of religion are able to make us bear martyrdom -with content, but not great enough to make us easy in _little_ trials. - - -V. Besides, to seek for relief in foolish books, is not only applying -to a false remedy, but is also destroying the chief power of religion. -For as religion has no power over us but as it is our happiness; -so far as we neglect, or refuse to make use of its comforts, so -far we destroy its power over us. For it can no otherwise be the -ordinary care of our lives, than by being our ordinary happiness and -consolation in all the changes of life. A Christian therefore is to -make his Christianity his comfort, not only in times of _great trial_ -and sufferings, but in all the _lesser vexations_ of life, that -by this means every little occasion of grief or disquiet may be an -occasion of his being more affected with religion, and more sensible -of its true comforts. - - -VI. On the contrary, if _men_ will make themselves happy as children -are made happy, not by considering the nature of things, but by a -_change of amusements_, they must also expect to have the vexations of -children, and be, like them, laughing and crying at they know not what, -all the days of their life: for children are only easily vexed because -they are easily pleased; and it is certain that they who can be -pleased with things of no value must in the same degree be liable to -be displeased at them. And as this is the true state of childhood: so -whosoever is in this state, whatever his _age_ may be, his _office_, -or his _dignity_ in life, is yet as truly in the state and folly of -childhood, as he that is but four years old. Take an instance or two: -a child whose heart is half broken at some misfortune, may perhaps be -made easy with a picture of a _huntsman_ and a _pack of hounds_; but -if you would comfort the father that grieves for his eldest son, the -_hounds_ must all be _alive_; they must _cry_, and _run_, and follow -a _hare_; and this will make the father as easy as the picture did the -child. - -A mother comforts her little girl with a _pack of cards_ that are -finely _painted_: by and by she wants to be comforted herself: some -great calamity has happened to her. Now you must not think to comfort -her with _painted cards_, or building houses with them; her grief is -too great, and she has been too long a _mother_ to be pleased with -such things. It is only _serious ombre_ that can dry her eyes, and -remove sorrow from her heart. - - -VII. I might easily multiply instances of this kind; but these are -sufficient to shew us, that persons of _age_ and _authority_ often -differ only from children, as one child may differ from another. This -is the true reason why human life is so full of complaint; why it is -such a _mixture_ of ridiculous pleasures, and vain disquiets, namely, -because we live in an entire ignorance of the nature of things, never -considering why we are pleased with this, or displeased with that, -nor any more appeal to religion to direct our judgments, than children -appeal to reason to form their tempers. For if we will only play, or -lull ourselves into repose, as children are rocked to sleep, it is not -to be wondered at, if like them we _cry_ as soon as we are awake: and -the reason why people, _seemingly_ religious, are subject to the same -_dulness_ and _peevishness_, to the same _vexations_ and variety of -griefs that other people are, is this, because they make no more use -of their religion on those occasions, than other people: they don’t so -much as intend to keep themselves _easy, thankful_ and _chearful_, by -making religion the _measure_ and _standard_ of all their thoughts and -judgments, in all the common chances of life, any more than those do, -who have no thoughts about religion. - - -VIII. Suppose a person had _lame_ feet, and _bad_ eyes, and that he -had an _oil_, that was an infallible cure for them both, when applied -to both; if you saw him only using it for his _eyes_, you would not -wonder that it had not cured his _feet_; you would know that his -anointing his _eyes_ could only cure his _eyes_; and that there was -no ground to expect that his _feet_ should be any better, till he -anointed his _feet_: and all this for this plain reason, because -things, however good in themselves, can have no farther effect than -as they are applied. Now it is just thus in religion. If a man places -it only in _public worship_, he attends public worship; it operates -so far. But why must you wonder, that he is not of a _wise, virtuous_, -and _religious_ temper, in all the actions of his ordinary life? Is -not this wondering why the _oil_ has not cured a man’s _feet_, when he -has never applied it to them, but only to his _eyes_? - - -IX. *When the regular churchman as plainly makes religion the -_measure_ of his ordinary life, as he makes it the _rule_ of his going -to _church_; when he as directly uses it to this purpose, as a man -anoints his eyes, who would be cured by anointing them; then you will -see him as different in his _ordinary life_ from other people, as -different in his pleasures and griefs, in his cares and concerns, as -he is different from them in _forms_ and regularity of worship. But -till men do this; till they apply the principles of religion to all -the actions of _ordinary life_; till they make it the _measure_ of all -their daily tempers, their joys and fears; till they think there is -as much piety in being _wise_ and _holy_ in their common tempers, as -in being _devout_ at church; as much sin in being vainly pleased and -foolishly vexed, as in neglecting the divine service; till they thus -directly apply religion to common life, as a man applies a remedy to -the part he would have cured; it is no more to be expected that it -should make them religious in common life, than that an _oil_ applied -to our _eyes_ should cure our _feet_. - -It is our ordinary life, which we think is thus left to ourselves, -that makes religion so insignificant in the world: it lies by like a -_remedy_ that is _unapplied_; it has no effect because it is used only -as a _formal thing_ that has its duties at _set times_ and occasions: -whereas it should be used and considered as the _rule_ and _reason_ of -all our judgments and actions; as the _measure_ of all our cares and -pleasures; as the _life_ of our life, the spirit of our spirit, and -the very form and essence of all our tempers. It is to be in us, like -a _new reason_ and judgment of our minds; that is to reason and judge -of every thing we do, and to preside over and govern all the motions -of our hearts. _Is any one merry_, saith the apostle, _let him sing -psalms: Is any afflicted, let him pray_. This is religion in the -apostle’s account; it is not only an attendance at the public worship, -but it is the _ruling habit_ of our minds; something that devotes us -wholly to God, that allows of no mirth in our common life, but a mirth -proper for the brethren of Christ, a mirth that can express itself -in praise and thanksgiving, that allows of no other cure for grief -or vexation than what is to be had from recourse to God. And indeed -what can be more absurd, than for a Christian ever to act in any other -consideration than as a Christian? He is senseless to a degree of -madness when he indulges a thought, or a motion of his heart; when he -either takes a pleasure, or relieves a grief; where he cannot say I do -this as a Christian, as suitable to that state in which Christianity -has placed me. - - -X. *We reckon a man sufficiently _mad_ that fancies himself a _king_, -and governing his subjects, at the same time that he is tied on -a bed of _straw_: now a _Christian_ repeats every day, _I believe -the forgiveness of sin, the resurrection of the body, and the life -everlasting_; he thanks God _for the redemption of Jesus Christ, for -the means of grace, and for the hope of glory_. Yet at the same time, -in this state of _greatness_, he fancies himself in a _thousand wants -and miseries_: he cries and labours, and toils for a happiness, that -has no existence but in his _own imagination_; he fancies himself a -_being_ that is to be made happy with sauces and ragous, with _painted -cloaths_ and _shining diamonds_, he is grieved and fretted like a -child at the loss of a _feather_; and must be diverted, as they are, -with _shows_ and _plays_, and imaginary scenes of rant and nonsense. -Now is not such a one _mad_? Does he not know as little of his -_state_, as the man in straw who fancies himself a king? But for a -Christian, in times of dulness or vexation, to seek relief in foolish -amusements, in the loose, wild discourses of _plays_, when he should -_acquaint himself with_ God, _and be at peace_, is a degree of madness -that exceeds all others; it is acting as contrary to the nature of -things, as if a man that had lost the use of his _limbs_, should chuse -to comfort his lameness with _painted shoes_, when he might have the -use of his feet restored. For the consolations of religion relieve -uneasiness and trouble, as a _lame_ man is relieved when his _limbs_ -are restored; they conquer grief, not by cheating and deluding the -weakness of our minds, but as the resurrection conquers death, by -restoring us to a new and glorious life. - - -XI. From these reflections I hope it sufficiently appears, that the -reading vain and impertinent books is no matter of indifferency; but -that it is justly to be reckoned amongst our _greatest corruptions_; -that it is as unlawful as _malice_ and _evil speaking_; and is no more -to be allowed in any part of our life. - -Reading, when it is an exercise of the mind, upon wise and pious -subjects, is, next to _prayer_, the best improvement of our hearts; -it enlightens our minds, collects our thoughts, calms and allays -our passions, and begets in us wise and pious resolutions; it is a -labour that does so much good to our minds, that it ought never to be -employed amiss; it enters so far into our souls that it cannot have -a little effect upon us. Reading and meditation is that to our souls, -which food and nourishment is to our bodies; so that we cannot do -ourselves either a _little_ good, or _little_ harm, by the books that -we read. - - -XII. But perhaps you think it is a _dull task_ to read only religious -and moral books: but when God is your happiness; when you are not -afraid of the joys of eternity, you will think it a dull task to read -any other books. Don’t fancy therefore that your heart is right, tho’ -you had rather read books upon other subjects; for it is there that -you are to charge your _dullness_: religion has no hold of you; the -things of eternity are not the concerns of your mind; it is _dull_ and -_tiresome_ to you to be _wise_ and _pious_; and that makes it a dull -task to read only books that treat upon such subjects. When it is -the care of your soul to be humble, holy, pious, and heavenly minded; -when you know any thing of the guilt and misery of sin, or feel a real -desire of salvation, you will find religious books to be the greatest -feast and joy of your mind. - - -XIII. You perhaps will say that you have so much spare time for -reading, that you think you need not employ it at all in reading good -books. It may be so; you may have also more time than you need devote -to offices of _charity_; but will you thence conclude, that you may -then do things _contrary_ to charity, and indulge yourself in _spight_ -and _mischief_? - -*If you have every day more time than you can employ in reading, -meditation and prayer; if this time hangs upon your hands, and cannot -be turned to any advantage; let me desire you to go to _sleep_ or -_pick straws_; for it is much better to do this, than to have recourse -to corrupt and impertinent books. Time lost in _sleep_, or in _picking -straws_, is better lost than in such exercises of the mind. Consider -farther, that _idle_ and _spare time_ calls for the greatest care and -watchfulness; so that to have recourse then to evil and impertinent -books, is like inviting the devil because you are alone. If you could -read ill books when you are in haste, or in a hurry of other matters, -it would do you much less harm than to read them because your time -hangs upon your hands. That very season which you take to be an excuse -for such _reading_, is the strongest argument against it, because -evil thoughts and vain subjects have twice the effect, and make double -impressions when they are admitted at times of leisure and idleness. - - -XIV. Consider again to what a miserable state you are reduced, -when you are forced to have recourse to foolish books to get rid of -your time. Your fortune perhaps has removed you from the necessity -of labouring for your _bread_; you have been politely educated in -softness; you have no trade or employment to take up your time; and -so are left to be devoured by corrupt passions and pleasures. Whilst -poor people are at hard labour; whilst your servants are drudging -in the meanest offices of life; you, oppressed with _idleness_ and -_indulgence_, are relieving yourself with _foolish_ and _impertinent_ -books; feeding and delighting a disordered mind with _romantic_ -nonsense, and poetic follies. If this be the effect of riches and -fortune, only to expose people to the power of disordered passions, -and give them time to corrupt their hearts with madness and folly, -well might our Lord say, _Woe unto you that are rich!_ - -*When you see a _poor creature_ drudging in the meanest offices of -life, and glad of the dirtiest work to get his _bread_, you are apt to -look upon him as a _miserable wretch_; it raises a mixture of pity and -contempt in you; but remember, that every time you see such a person, -you see a more reasonable creature than yourself, and one that is -much more _nobly employed_ than you are. He is acting _conformably_ -to the state of human life, and bearing a hard part with patience; he -is doing a work which, mean as it is, will be looked upon as done unto -the Lord; whilst you, idling in _softness_ and _pleasures_, are unable -to bear your time, unless it be stolen away from you by folly and -impertinence. Fancy that you saw a _patient Christian_, old, broken -and crooked, with carrying burthens all his life; fancy that you saw -another Christian lolling in _state_ and _softness_, and making every -day a day of _vanity_ and _foolish reading_; which of them do you -think is most likely to die in the hands of good _angels_, and be -carried into _Abraham_’s bosom? - - -XV. *But, after all, what a vain imagination is it to think that you -have any such thing as _spare time_? Is there any time for which you -are not accountable to God? Is there any time which God has so left to -your own disposal that you may sacrifice it to the indulgence of vain -tempers, and the corruption of your heart? You can no more shew this -than you can shew, that all your time is your own. To talk, therefore -of _spare time_, is to talk of something that never did nor ever -will belong to any Christian. You may have a _spare time_ from this -or that labour, or necessity, you may abate or change any _particular -exercise_, you may take this or that refreshment; you have all these -_spare times_ from particular actions, but you have no _spare time_ -that releases you from the laws of Christianity, or that leaves you -at liberty not to act by the principles of religion and piety. - -*You have _spare time_ to refresh yourself: but this is to be governed -by the same wisdom, as the time that is spent in cares and labours. -For your recreations and pleasures are only lawful as far as they are -directed by the same wisdom with your cares and labours. If therefore -the providence of God has placed you above the necessity of labouring -for your livelihood, you must not think that you have so much _spare -time_ to spend, as you please, but that you are certainly called to -some _other labour_. Great part of the world is doomed to toil and -slavery; they have it not in their power to chuse any other way of -life, and their labour is therefore an acceptable service to God, -because it is such as their state requires. Happy are you therefore, -if you knew your happiness, who have it in your power to be always -doing the _best things_; who, free from labour and hardships, are -at liberty to chuse the _best ways_ of life, to study all the arts -of _self-improvement_, to practise all the ways of doing good, and -to spend your time in all the noblest instances of piety, humility, -charity and devotion! Bless God then, not because you have _spare -time_, for that you have none, but that you have time to employ in -the best ways that you can find; that whilst others are oppressed with -burdens, and worn out with slavery, you have time to think upon the -greatest and best of things; to enlighten your mind, to correct the -disorder of your heart, to study the laws of God, to contemplate the -wonders of his providence, to convince yourself of the vanity of the -world, and to delight your soul with the great and glorious things -which God has prepared for those that love him. This is the happiness -of being free from labour and want, not to have _spare time_ to -squander away in _vanity_ and _impertinence_, but to have _spare -time_ to spend in the study of wisdom, in the exercise of devotion, -in the practice of piety, in all the ways and means of doing good and -exalting our souls to a state of _Christian perfection_. - - -XVI. *It is a doctrine of scripture, and highly agreeable to reason, -_That unto whomsoever much is given, of him shall much be required_. -Consider therefore that a life of leisure and freedom from want and -hardships is as much as can well be given you in this world, as it is -giving you an opportunity of living wholly to God, and making all the -parts of your life useful to the best purposes. As sure therefore as -it is a state, that has so many advantages that furnishes you with -so many means of being eminent in piety, so sure it is, that it is a -state from which God expects fruits that are worthy of it. Had it been -your lot to labour in a _mine_, or serve under some cruel master, you -must have served as unto God; and in so doing you had finished the -work which God had given you. But as you are free from all this, you -must look upon yourself as God’s _servant_, as called to chuse that -way of labouring and spending your time, which may most promote that -which God desires to be promoted. God has given you liberty to chuse, -but it is only that you may have the blessedness of chusing the _best -ways_ of spending your time. Though therefore you are at liberty from -servile and mean labour, yet you are under a necessity of labouring in -all good works, and making all your time, and fortune, and abilities -serviceable to the best ends of life. You have no more time that is -your own, than he has that is to live by constant labour; the only -difference betwixt you and him is this, that he is to be diligent in -a poor, slavish labour, that oppresses the body, and dejects the mind; -but you in a _service that is perfect freedom_, that renders your body -a _fit temple_ for the Holy Ghost, and fills your soul with such light, -and peace, and joy, as is not to be found in any other way of life. - - -XVII. Do you think that a _poor slave_ would displease God by refusing -to act in that painful drudgery that is fallen to his share? And do -you think that God will not be more displeased with you, if you refuse -to act your _full part_ in the best of labours, or neglect that happy -business of doing good, which your state of life has called you to? -♦Is it expected that _poor people_ should make a right use of their -condition, and turn all their labour into a service unto God? And do -you think you are not obliged to make a proper improvement of your -condition, and turn all your _rest_, and _ease_, and _freedom_ from -labour, into service unto God? Tell me therefore no more that you -indulge yourself in idle amusements, in vain, corrupt, and unedifying -books, because you have _spare time_? For it is absolutely false to -say that you have any such thing; it is saying, that because God has -given you _spare time_ from servile labour, time for all the instances -of a holy and heavenly life; therefore you presume to throw it away in -idleness and impertinence. - - ♦ ‘It is’ replaced with ‘Is it’ - - - The End of the Fourth VOLUME. - -*** END OF THE PROJECT GUTENBERG EBOOK THE WORKS OF THE REV. 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