{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_68320/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_68320","id":"gutenberg_68320","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/68320","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: Religion/Spirituality","Methodist Church","Theology -- Early works to 1800","Theology -- History -- 18th century"],"text":"THE WORKS OF THE Rev. JOHN WESLEY\n\n\n\n\n \u250c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2510\n \u2502 \u2502\n \u2502 Transcriber\u2019s Notes \u2502\n \u2502 \u2502\n \u2502 \u2502\n \u2502 Punctuation has been standardized. \u2502\n \u2502 \u2502\n \u2502 The author has used an asterisk (*) to indicate passages he \u2502\n \u2502 considers most worthy of attention. \u2502\n \u2502 \u2502\n \u2502 Characters in small caps have been replaced by all caps. \u2502\n \u2502 \u2502\n \u2502 Non-printable characteristics have been given the following \u2502\n \u2502 Italic text: --> _text_ \u2502\n \u2502 \u2502\n \u2502 This book was written in a period when many words had \u2502\n \u2502 not become standardized in their spelling. Words may have \u2502\n \u2502 multiple spelling variations or inconsistent hyphenation in \u2502\n \u2502 the text. These have been left unchanged unless indicated \u2502\n \u2502 with a Transcriber\u2019s Note. \u2502\n \u2502 \u2502\n \u2502 Footnotes are identified in the text with a superscript \u2502\n \u2502 number and are shown immediately below the paragraph in which \u2502\n \u2502 they appear. \u2502\n \u2502 \u2502\n \u2502 Transcriber\u2019s Notes are used when making corrections to the \u2502\n \u2502 text or to provide additional information for the modern \u2502\n \u2502 reader. These notes are identified by \u2666\u2660\u2665\u2663 symbols in the \u2502\n \u2502 text and are shown immediately below the paragraph in which \u2502\n \u2502 they appear. \u2502\n \u2514\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2518\n\n\n\n\n THE WORKS OF THE Rev. JOHN WESLEY, M.A.\n\n Late Fellow of _Lincoln-College_, OXFORD.\n\n\n VOLUME IV.\n\n\n BRISTOL:\n\n\n Printed by WILLIAM PINE, in _Wine-Street_\n MDCCLXXI.\n\n\n\n\n THE\n CONTENTS\n Of the FOURTH VOLUME.\n\n SERMONS on several Occasions.\n\n\n SERMON XLVIII.\n\n On Self-denial.\n\n Luke ix. 23. _And he said to them all, If any man will come\n after me, let him deny himself, and take up his cross daily,\n and follow me._\n\n\n SERMON XLIX.\n\n The Cure of Evil-speaking.\n\n Matt. xviii. 15, 16, 17. _If thy brother shall sin against thee,\n go and tell him his fault between thee and him alone: if he\n will hear thee, thou hast gained thy brother._\n\n _But if he will not hear, take with thee one or two more, that\n by the mouth of two or three witnesses, every word may be\n established._\n\n _And if he will not hear them, tell it to the church: but if he\n will not hear the church, let him be to thee as an Heathen\n man and a Publican._\n\n\n SERMON L.\n\n The Use of Money.\n\n Luke xvi. 9. _I say unto you, make unto yourselves friends of\n the mammon of righteousness, that when ye fail, they may\n receive you into the everlasting habitations._\n\n\n SERMON LI.\n\n The Good Steward.\n\n Luke xvi. 2. _Give an account of thy stewardship: for thou canst\n be no longer steward._\n\n\n SERMON LII.\n\n Preached before the Reformation Society.\n\n Psalm xciv. 16. _Who will rise up with me against the wicked?_\n\n\n SERMON LIII.\n\n On the Death of the Rev. Mr. George Whitefield.\n\n Numb. xxiii. 10. _Let me die the death of the righteous, and\n let my last end be like his!_\n\n\n Advice to the People called _Methodists_,\n\n With regard to _dress_.\n\n\n The Duties of Husbands and Wives.\n\n CHAP. I.\n\n _The first duties of the married, Chastity._\n\n CHAP. II.\n\n _Of the Love of married persons._\n\n CHAP. III.\n\n _Of the effects of love._\n\n CHAP. IV.\n\n _Of the duties of the married to their family._\n\n CHAP. V.\n\n _Of a man\u2019s keeping his authority._\n\n CHAP. VI.\n\n _Of the wife\u2019s peculiar duties._\n\n CHAP. VII.\n\n _Some application of the whole._\n\n Directions to children.\n\n Directions to servants.\n\n\n An extract from Mr. LAW\u2019s treatise on\n _Christian Perfection_.\n\n CHAP. I.\n\n _Several important considerations and directions._\n\n CHAP. II.\n\n _Christianity requires a renouncing of the world, and all\n worldly tempers._\n\n CHAP. III.\n\n _Christianity calleth all men to a state of self-denial and\n mortification._\n\n CHAP. IV.\n\n _The necessity of divine grace, another general ground of\n self-denial._\n\n CHAP. V.\n\n _The necessity of divine grace, obligeth all Christians to\n a constant purity and holiness of conversation; wherein\n is shewn the great danger and impiety of reading vain and\n impertinent books._\n\n\n\n\n SERMON XLVIII.\n\n SELF-DENIAL.\n\n\n LUKE ix. 23.\n\n _And he said to them all, If any man will come after me, let\n him deny himself, and take up his cross daily, and follow me._\n\n1. IT has been frequently imagined, that the direction here given,\nrelated chiefly, if not wholly to the apostles: at least to the\nChristians of the first ages, or those in a state of persecution.\nBut this is a grievous mistake: for although our blessed Lord is here\ndirecting his discourse more immediately to his apostles, and those\nother disciples who attended him in the days of his flesh, yet in\nthem he speaks to us, and to all mankind, without any exception or\nlimitation. The very reason of the thing puts it beyond dispute, that\nthe duty which is here enjoined, is not peculiar to them, or to the\nChristians of the early ages. It no more regards any particular order\nof men, or particular time, than any particular country. No: it is of\nthe most universal nature, respecting all times and all persons. Yea,\nand all things: not meats and drinks only, and things pertaining to\nthe senses. The meaning is, _If any man_, of whatever rank, station,\ncircumstances, in any nation, in any age of the world, _will_\neffectually come after me, _let him deny himself in all things: let\nhim take up his cross_, of whatever kind, yea and that _daily, and\nfollow me_.\n\n2. The _denying_ ourselves and the _taking up our cross_, in the full\nextent of the expression, is not a thing of small concern: it is not\nexpedient only, as are some of the circumstantials of religion; but\nit is absolutely, indispensably necessary, either to our becoming,\nor continuing _his disciples_. It is absolutely necessary, in the\nvery nature of the thing, to our _coming after him_ and _following\nhim_. Insomuch that as far as we do not practise it, we are not _his\ndisciples_. If we do not continually _deny ourselves_, we do not learn\nof him, but of other masters. If we do not _take up our cross daily_,\nwe do not _come after him_: but after the world, or the prince of the\nworld, or our own _fleshly mind_. If we are not walking in the way\nof the cross, we are not _following_ him; we are not treading in his\nsteps, but going back from, or at least wide of him.\n\n3. It is for this reason that so many ministers of Christ, in almost\nevery age and nation, particularly since the reformation of the\nchurch from the innovations and corruptions gradually crept into\nit, have wrote and spoke so largely on this important duty, both in\ntheir public discourses and private exhortations. This induced them\nto disperse abroad many tracts upon the subject; and some in our own\nnation. They knew both from the oracles of God, and from the testimony\nof their own experience, how impossible it was not to deny our master,\nunless we will deny ourselves: and how vainly we attempt to follow him\nthat was crucified, unless we take up our own cross daily.\n\n4. But may not this very consideration make it reasonable to enquire,\nIf so much has been said and wrote on the subject already, what\nneed is there to say or write any more? I answer, there are no\ninconsiderable numbers, even of people fearing God, who have not had\nthe opportunity either of hearing what has been spoke, or reading what\nhas been wrote upon it. And perhaps if they had read much of what has\nbeen written, they would not have been much profited. Many who have\nwrote, (some of them large volumes) do by no means appear to have\nunderstood the subject. Either they had imperfect views of the very\nnature of it (and then they could never explain it to others) or they\nwere unacquainted with the due extent of it; they did not see how\n_exceeding broad_ this command is: or they were not sensible of the\nabsolute, the indispensable necessity of it. Others speak of it in\nso dark, so perplext, so intricate, so mystical a manner, as if they\ndesigned rather to conceal it from the vulgar, than to explain it\nto common readers. Others speak admirably well, with great clearness\nand strength, on the necessity of self-denial; but then they deal in\ngenerals only, without coming to particular instances, and so are of\nlittle use to the bulk of mankind, to men of ordinary capacity and\neducation. And if some of them do descend to particulars, it is to\nthose particulars only, which do not affect the generality of men,\nsince they seldom, if ever, occur in common life: such as the enduring\nimprisonment or tortures: the giving up, in a literal sense, their\nhouses or lands, their husbands or wives, children, or life itself: to\nnone of which we are called, nor are likely to be, unless God should\npermit times of public persecution to return. In the mean time, I know\nof no writer in the _English_ tongue, who has described the nature of\nself-denial, in plain and intelligible terms, such as lie level with\ncommon understandings, and applied it to those little particulars,\nwhich daily occur in common life. A discourse of this kind is wanted\nstill: and it is wanted the more, because in every stage of the\nspiritual life, altho\u2019 there is a variety of particular hindrances,\nof our attaining grace or growing therein, yet are all resolvible into\nthese general ones, either we do not deny ourselves, or we do not take\nup our cross.\n\nIn order to supply this defect in some degree, I shall endeavour to\nshew, first, What it is for a man to deny himself, and what to take up\nhis cross: and secondly, That if a man be not fully Christ\u2019s disciple,\nit is always owing to the want of this.\n\nI. 1. I shall, first, endeavour to shew, What it is for a man, to\n_deny himself and take up his cross daily_. This is a point which\nis of all others most necessary to be considered, and throughly\nunderstood, even on this account, that it is of all others most\nopposed, by numerous and powerful enemies. All our nature must\ncertainly rise up against this, even in its own defence: the world\nconsequently, the men who take nature not grace for their guide, abhor\nthe very sound of it. And the great enemy of our souls, well knowing\nits importance, cannot but move every stone against it. But this is\nnot all: even those who have in some measure shaken off the yoke of\nthe devil, who have experienced, especially of late years, a real work\nof grace in their hearts, yet are no friends to this grand doctrine\nof Christianity, tho\u2019 it is so peculiarly insisted on by their master.\nSome of them are as deeply and totally ignorant concerning it, as if\nthere was not one word about it in the bible. Others are farther off\nstill, having unawares imbibed strong prejudices against it. These\nthey have received partly from outside Christians; men of a fair\nspeech and behaviour, who want nothing of godliness, but the power,\nnothing of religion, but the spirit: and partly from those who did\nonce, if they do not now, _taste of the powers of the world to come_.\nBut are there any of these who do not both practise self-denial\nthemselves and recommend it to others? You are little acquainted with\nmankind, if you doubt of this. There are whole bodies of men who only\ndo not declare war against it. To go no farther than _London_. Look\nupon the whole body of _Predestinarians_, who by the free mercy of\nGod, have lately been called out of the darkness of nature, into the\nlight of faith. Are they patterns of self-denial? How few of them even\nprofess to practise it at all! How few of them recommend it themselves,\nor are pleased with them that do? Rather do they not continually\nrepresent it in the most odious colours? As if it were seeking\n_salvation by works_, or _seeking to establish our own righteousness_?\nAnd how readily do _Antinomians_ of all kinds, from the smooth\n_Moravian_, to the boistrous, foul-mouthed _Ranter_, join the cry,\nwith their silly, unmeaning cant, of _legality_, and _preaching the\nlaw_? Therefore you are in constant danger of being wheedled, hectored,\nor ridiculed out of this important gospel-doctrine, either by false\nteachers or false brethren; (more or less beguiled from the simplicity\nof the gospel) if you are not deeply grounded therein. Let fervent\nprayer then go before, accompany, and follow, what you are now about\nto read, that it may be written in your heart by the finger of God, so\nas never to be erased.\n\n2. But what is self-denial? Wherein are we to deny ourselves? And\nwhence does the necessity of this arise? I answer, the will of God is\nthe supreme, unalterable rule for every intelligent creature: equally\nbinding every angel in heaven, and every man upon earth. Nor can it\nbe otherwise: this is the natural, necessary result of the relation\nbetween creatures and their Creator. But if the will of God be our\none rule of action, in every thing, great and small, it follows by\nundeniable consequence, that we are not to do our own will in any\nthing. Here therefore we see at once the nature, with the ground and\nreason of self-denial. We see the nature of self-denial: it is the\ndenying or refusing to follow our own will, from a conviction that the\nwill of God is the only rule of action to us. And we see the reason\nthereof, because we are creatures; because _it is he that hath made\nus and not ourselves_.\n\n3. This reason for self-denial must hold, even with regard to the\nangels of God in heaven: and with regard to man, innocent and holy, as\nhe came out of the hands of his Creator. But a farther reason for it\narises, from the condition wherein all men are since the fall. We are\nall now _shapen in wickedness, and in sin did our mother conceive us_.\nOur nature is altogether corrupt, in every power and faculty. And our\nwill, depraved equally with the rest, is wholly bent to indulge our\nnatural corruption. On the other hand, it is the will of God, that we\nresist and counter-act that corruption, not at some times, or in some\nthings only, but at all times, and in all things. Here therefore is a\nfarther ground for constant and universal self-denial.\n\n4. To illustrate this a little further. The will of God is a path\nleading straight to God. The will of man which once ran parallel\nwith it, is now another path, not only different from it, but in our\npresent state directly contrary to it. It leads from God; if therefore\nwe walk in the one, we must necessarily quit the other. We cannot walk\nin both. Indeed a man _of faint heart and feeble hands_, may _go in\ntwo ways_, one after the other. But he cannot walk in two ways at\nthe same time: he cannot at one and the same time, follow his own\nwill, and follow the will of God; he must chuse the one or the other:\ndenying God\u2019s will, to follow his one, or deny himself, to follow the\nwill of God.\n\n5. Now it is undoubtedly pleasing for the time, to follow our own\nwill, by indulging in any instance that offers, the corruption of our\nnature. But the following it in any thing, we so far strengthen the\nperverseness of our will: and by indulging it, we continually increase\nthe corruption of our nature. So by the food which is agreeable to the\npalate we often increase a bodily disease. It gratifies the taste; but\nit inflames the disorder. It brings pleasure: but it also brings death.\n\n6. On the whole then, to deny ourselves is, to deny our own will,\nwhere it does not fall in with the will of God, and that, however\npleasing it may be: it is, to deny ourselves any pleasure which does\nnot spring from, and lead to God: that is, in effect to refuse going\nout of our way, though into a pleasant, flowry path: to refuse what\nwe know to be deadly poison, though agreeable to the taste.\n\n7. And every one that would follow Christ, that would be his real\ndisciple, must not only _deny himself_, but _take up his cross_ also.\nA cross is, any thing contrary to our will, any thing displeasing to\nour nature. So that taking up our cross goes a little farther than\ndenying ourselves: it rises a little higher, and is a more difficult\ntask to flesh and blood: it being more easy, to forego pleasure, than\nto endure pain.\n\n8. Now in _running the race which is set before us_, according to\nthe will of God, there is often a cross lying in the way, that is,\nsomething which is not joyous, but grievous, something which is\ncontrary to our will, which is displeasing to our nature. What then is\nto be done? The choice is plain; either we must _take up our cross_,\nor we must turn aside from the way of God, _from the holy commandment\ndelivered to us_: if we do not stop altogether, or turn back to\neverlasting perdition.\n\n9. In order to the healing of that corruption that evil disease which\nevery man brings with him into the world, it is often needful, to\npluck out as it were a right-eye, to cut off a right-hand: so painful\nis either the thing itself which must be done, or the only means\nof doing it: the parting, suppose with a foolish desire, with an\ninordinate affection: or a separation, from the object of it, without\nwhich it can never be extinguished. In the former kind, the tearing\naway such a desire or affection, when it is deeply rooted in the soul,\nis often like the piercing of a sword, yea, like _the dividing asunder\nof the soul and spirit, the joints and marrow_. The Lord then _sits\nupon_ the soul _as a refiner\u2019s fire_, to burn up all the dross thereof.\nAnd this is a cross indeed: it is essentially painful: it must be so\nin the very nature of the thing. The soul cannot be thus torn asunder,\nit cannot pass through the fire, without pain.\n\n10. In the latter kind, the means to heal a sin-sick soul, to cure a\nfoolish desire, an inordinate affection, are often painful, not in the\nnature of the thing, but from the nature of the disease. So when our\nLord said to the rich young man, _Go sell that thou hast and give it\nto the poor_, (as well knowing, this was the only means of healing his\ncovetousness) the very thought of it gave him so much pain, that he\n_went away sorrowful_: chusing rather to part with his hope of heaven,\nthan his possessions on earth. This was a burden he could not consent\nto lift, a cross he would not take up. And in the one kind or the\nother every follower of Christ will surely have need to _take up his\ncross daily_.\n\n11. The _taking up_ differs a little from _bearing his cross_. We are\nthen properly said to _bear our cross_, when we endure what is laid\nupon us without our choice, with meekness and resignation. Whereas we\ndo not properly _take up our cross_, but when we voluntarily suffer\nwhat it is in our power to avoid: when we willingly embrace the will\nof God, though contrary to our own: when we chuse what is painful,\nbecause it is the will of our wise and gracious Creator.\n\n12. And thus it behoves every disciple of Christ, to _take up_, as\nwell as to _bear_ his _cross_. Indeed in one sense, it is not _his_\nalone; it is common to him and many others: seeing _there is no\ntemptation befals any man_ \u03b5\u1f30 \u03bc\u03ae \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03b9\u03bd\u03bf\u03c2\u00b7 _but such as is common\nto men_, such as is incident and adapted to their common nature,\nand situation in the present world. But in another sense, as it\nis considered with all its circumstances, it is _his_; peculiar to\nhimself: it is prepared of God for him: it is given by God to him, as\na token of his love: and if he receives it as such, and (after using\nsuch means to remove the pressure as Christian wisdom directs) lies\nas clay in the Potter\u2019s hand, it is disposed and ordered by God for\nhis good, both with regard to the quality of it, and in respect to its\nquantity and degree, its duration, and every other circumstance.\n\n13. In all this we may easily conceive our blessed Lord to act as the\nphysician of our souls, not merely _for his own pleasure, but for our\nprofit that we may be partakers of his holiness_. If in searching our\nwounds he puts us to pain, it is only in order to heal them. He cuts\naway what is putrified or unsound, in order to preserve the sound part.\nAnd if we freely chuse the loss of a limb, rather than the whole body\nshould perish, how much more should we chuse, figuratively, to cut off\na right-hand, rather than the whole soul should be cast into hell?\n\n14. We see plainly then both the nature and ground, of _taking up\nour cross_. It does not imply the \u2666_disciplining ourselves_ (as some\nspeak) the literally tearing our own flesh: the wearing haircloth, or\niron girdles, or any thing else that would impair our bodily health:\n(although we know not what allowance God may make for those, who acts\nthus through involuntary ignorance:) but the embracing the will of\nGod, tho\u2019 contrary to our own; the chusing wholesome, tho\u2019 bitter,\nmedicines: the freely accepting temporary pain, of whatever kind, and\nin whatever degree, when it is either essentially or accidentally\nnecessary to eternal pleasure.\n\n \u2666 \u2018discipling\u2019 replaced with \u2018disciplining\u2019\n\n\nII. 1. I am, secondly, to shew, that it is always owing to the want\neither of self-denial, or taking up his cross, that any man does not\nthroughly _follow him_, is not fully a _disciple of_ Christ.\n\nIt is true, this may be partly owing in some cases, to the want of the\nmeans of grace: of hearing the true word of God spoken with power, of\nthe sacraments, or of Christian fellowship. But where none of these is\nwanting, the great hindrance of our receiving or growing in the grace\nof God, is always the want of denying ourselves, or taking up our\ncross.\n\n2. A few instances will make this plain. A man hears the word which\nis able to save his soul. He is well pleased with what he hears,\nacknowledges the truth, and is a little affected by it. Yet he remains\n_dead in trespasses and sins_, senseless and unawakened. Why is this?\nBecause he will not part with his bosom-sin, tho\u2019 he now knows it is\nan abomination unto the Lord. He came to hear, full of lust and unholy\ndesire: and he will not part with them. Therefore no deep impression\nis made upon him, but his foolish heart is still hardened: that is, he\nis still senseless and unawakened, because he will not _deny himself_.\n\n3. Suppose he begins to awake out of sleep, and his eyes are a little\nopened, why are they so quickly closed again? Why does he again sink\ninto the sleep of death? Because he again yields to his bosom-sin:\nhe drinks again of the pleasing poison. Therefore it is impossible\nthat any lasting impression, should be made upon his heart. That is,\nhe relapses into his fatal insensibility, because he will not _deny\nhimself_.\n\n4. But this is not the case with all. We have many instances of those,\nwho when once awakened sleep no more. The impressions once received,\ndo not wear away; they are not only deep, but lasting. And yet many\nof these have not found what they seek: they mourn, and yet are not\ncomforted. Now why is this? It is because they do not _bring forth\nfruits meet for repentance_: because they do not according to the\ngrace they have received, _cease from evil, and do good_. They do not\ncease from the easily besetting sin, the sin of their constitution, of\ntheir education, or of their profession. Or they omit doing the good\nthey may, and know they ought to do, because of some disagreeable\ncircumstances attending it: that is, they do not attain faith, because\nthey will not _deny themselves_, or _take up their cross_.\n\n5. \u201cBut this man did receive _the heavenly gift_. He did _taste of\nthe powers of the world to come_. He saw _the light of the glory\nof_ God, _in the face of_ Jesus Christ. The _peace which passeth all\nunderstanding_, did _rule his heart and mind_; and the love of God was\nshed abroad therein, by the Holy Ghost which was given unto him. Yet\nhe is now weak as another man. He again relishes the things of earth,\nand has more taste for the things which are seen, than for those which\nare not seen. The eye of his understanding is closed again, so that\nhe cannot _see him that is invisible_. His love is waxed cold, and the\npeace of God no longer rules in his heart. And no marvel: for he has\nagain given place to the devil, and grieved the Holy Spirit of God. He\nhas turned again unto folly, to some pleasing sin, if not in outward\nact, yet in heart.\u201d He has given place to pride, or anger, or desire;\nto self-will, or stubbornness. Or he did not stir up the gift of God\nwhich was in him; he gave way to spiritual sloth, and would not be\nat the pains of _praying always, and watching thereunto with all\nperseverance_. That is, he made shipwreck of the faith, for want of\nself-denial and _taking up his cross daily_.\n\n6. But perhaps he has not made shipwreck of the faith: he has still\na measure of the Spirit of adoption, which continues to witness with\nhis spirit that he \u2666is a child of God. However he is not _going on\nto perfection_: he is not, at once, hungring and thirsting after\nrighteousness, panting after the whole image and full enjoyment of\nGod, as the hart after the water-brook. Rather he is weary and faint\nin his mind, and as it were hovering between life and death. And why\nis he thus, but because he hath forgotten the word of God, _By works\nis faith made perfect_? He does not use all diligence, in working the\nworks of God. He does not _continue instant in prayer_, private as\nwell as public: in communicating, hearing, meditation, fasting and\nreligious conference. If he does not wholly neglect some of these\nmeans, at least he does not use them all, with his might. Or he is\nnot zealous of works of charity, as well as works of piety. He is not\nmerciful after his power, with the full ability which God giveth. He\ndoes not fervently serve the Lord, by doing good to men, in every kind,\nand in every degree he can, to their souls as well as their bodies.\nAnd why does he not continue in prayer? Because in times of dryness\nit is pain and grief unto him. He does not continue in hearing at\nall opportunities, because sleep is sweet; or it is cold, or dark,\nor rainy. But why does he not continue in works of mercy? Because he\ncannot feed the hungry, or cloath the naked, unless he retrench the\nexpence of his own apparel, or use cheaper and less pleasing food.\nBeside which, the visiting the sick or those that are in prison, is\nattended with many disagreeable circumstances. And so are most works\nof spiritual mercy; reproof, in particular. He _would_ reprove his\nneighbour; but sometimes shame, sometimes fear comes between. For he\nmay expose himself not only to ridicule, but to heavier inconveniences\ntoo. Upon these and the like considerations, he omits one or more,\nif not all works of mercy and piety. Therefore his faith is not made\nperfect, neither can he grow in grace: namely, because he will not\n_deny himself, and take up his daily cross_.\n\n \u2666 \u2018his\u2019 replaced with \u2018is\u2019\n\n7. It manifestly follows, That it is always owing to the want, either\nof self-denial or taking up his cross, that a man does not throughly\nfollow his Lord, that he is not fully a disciple of Christ. It is\nowing to this, that he who is dead in sin, does not awake, tho\u2019 the\ntrumpet be blown: that he who begins to awake out of sleep, yet has\nno deep or lasting conviction: that he who is deeply and lastingly\nconvinced of sin, does not attain remission of sins: that some who\nhave received this heavenly gift, retain it not, but make shipwreck\nof the faith: and that others, if they do not draw back to perdition,\nyet are weary and faint in their mind, and do not reach the mark of\nthe prize of the high-calling of God in Christ Jesus.\n\n\nIII. 1. How easily may we learn hence, that they know neither the\nscripture nor the power of God, who directly or indirectly, in public\nor in private, oppose the doctrine of self-denial and the daily cross.\nHow totally ignorant are these men, of an hundred particular texts,\nas well as of the general tenor of the whole oracles of God? And how\nentirely unacquainted must they be, with true, genuine, Christian\nexperience! Of the manner wherein the Holy Spirit ever did, and does\nat this day work in the souls of men? They may talk indeed very loudly\nand confidently, (a natural fruit of ignorance) as though they were\nthe only men who understood either the word of God, or the experience\nof his children. But their words are, in every sense, _vain words_:\nthey are weighed in the ballance and found wanting.\n\n2. We may learn from hence, secondly, the real cause why not only\nmany particular persons, but even bodies of men, who were once burning\nand shining lights, have now lost both their light and heat. If they\ndid not hate and oppose, they at least lightly esteemed this precious\ngospel-doctrine. If they did not boldly say, _Abnegationem omnem\nproculcamus, internecioni damus_; \u201cWe trample all self-denial under\nfoot, we devote it to destruction:\u201d yet they neither valued it\naccording to its high importance nor took any pains in practising it.\n_Hanc mystici docent_, said that great, bad man. _The mystic writers\nteach self-denial_: no, the inspired writers. And God teaches it to\nevery soul, who is willing to hear his voice.\n\n3. *We may learn from hence, thirdly, That it is not enough for a\nminister of the gospel, not to oppose the doctrine of self-denial, to\nsay nothing concerning it. Nay, he cannot satisfy his duty, by saying\na little in favour of it. If he would indeed be pure from the blood of\nall men, he must speak of it frequently and largely: he must inculcate\nthe necessity of it, in the clearest and strongest manner. He must\npress it with his might, on all persons, at all times, and in all\nplaces: laying _line upon line, line upon line, precept upon precept,\nprecept upon precept_. So shall he have a conscience void of offence:\nso shall he save his own soul and those that hear him.\n\n4. Lastly, See that you apply this, every one of you, to your own\nsoul. Meditate upon it when you are in secret: ponder it in your heart.\nTake \u2666care not only to understand it throughly, but to remember it\nto your live\u2019s end. Cry unto the strong for strength, that you may no\nsooner understand, than enter upon the practice of it. Delay not the\ntime, but practise it immediately, from this very hour: practise it\nuniversally, on every one of the thousand occasions which occur in all\ncircumstances of life. Practise it daily; without intermission, from\nthe hour you first set your hand to the plow: and enduring therein to\nthe end, till your spirit returns to God.\n\n \u2666 \u2018are\u2019 replaced with \u2018care\u2019\n\n\n\n\n SERMON XLIX.\n\n THE CURE OF EVIL-SPEAKING.\n\n\n MATT. xviii. 15, 16, 17.\n\n _If thy brother shall sin against thee, go and tell him his\n fault between thee and him alone: if he will hear thee, thou\n hast gained thy brother._\n\n _But if he will not hear, take with thee one or two more, that\n by the mouth of two or three witnesses, every word may be\n established._\n\n _And if he will not hear them, tell it to the church: but if he\n will not hear the church, let him be to thee as an Heathen\n man and a Publican._\n\n1. SPEAK _evil of no man_, says the great apostle; as plain a command\nas _Thou shalt do no murder_. But who even among Christians regards\nthis command? Yea, how few are there, that so much as understand it?\nWhat is _evil-speaking_? It is not, (as some suppose) the same with\nlying or slandering. All a man says, may be as true as the bible; and\nyet the saying of it is evil-speaking. For evil speaking is neither\nmore nor less, than speaking evil of an absent person: relating\nsomething evil which was really done or said, by one that is not\npresent when it is related. Suppose, having seen a man drunk or heard\nhim curse or swear, I tell this when he is absent, it is evil-speaking.\nIn our language this is also by an extremely proper name termed\n_backbiting_. Nor is there any material difference between this, and\nwhat we usually stile _tale-bearing_. If the tale be delivered in\na soft and quiet manner, (perhaps with expressions of good-will to\nthe person, and of hope, that thing may not be quite so bad) then we\ncall it _whispering_. But in what manner it be done, the things is\nthe same; the same in substance if not in circumstance. Still it is\nevil-speaking; still this command, _Speak evil of no man_, is trampled\nunder foot, if we relate to another the fault of a third person, when\nhe is not present to answer for himself.\n\n2. And how extremely common is this sin, among all orders and degrees\nof men? How do high and low, rich and poor, wise and foolish, learned\nand unlearned, run into it continually? Persons who differ from each\nother in all things else, nevertheless agree in this. How few are\nthere that can testify before God, \u201cI am clear in this matter: I have\nalways set a watch before my mouth, and kept the door of my lips?\u201d\nWhat conversation do you hear, of any considerable length, whereof\nevil-speaking is not one ingredient? And that, even among persons, who\nin the general have the fear of God before their eyes, and do really\ndesire to have a conscience void of offence toward God and toward man.\n\n3. And the very commonness of this sin, makes it difficult to be\navoided. As we are incompassed with it on every side, so if we are not\ndeeply sensible of the danger, and continually guarding against it, we\nare liable to be carried away by the torrent. In this instance, almost\nthe whole of mankind is, as it were, in a conspiracy against us. And\ntheir example steals upon us we know not how; so that we insensibly\nslide into the imitation of it. Besides, it is recommended from\nwithin as well as from without. There is scarce any wrong temper in\nthe mind of man, which may not be occasionally gratified by it, and\nconsequently incline us to it. It gratifies our _pride_, to relate\nthose faults of others, whereof we think ourselves not to be guilty.\n_Anger_, resentment, and all unkind tempers are indulged, by speaking\nagainst those with whom we are displeased. And in many cases, by\nreciting the sins of their neighbours, men indulge their own _foolish\nand hurtful desires_.\n\n4. Evil-speaking is the more difficult to be avoided, because it\nfrequently attacks us in disguise. We speak thus, out of a noble,\ngenerous (\u2019tis well if we do not say, _holy_,) _indignation_ against\nthese vile creatures! We commit sin, from mere hatred of sin! We serve\nthe devil, out of pure zeal of God! It is merely in order to punish\nthe wicked, that we run into this wickedness. So do \u201cthe passions (as\none speaks) all justify themselves,\u201d and palm sin upon us, under the\nveil of holiness.\n\n5. But is there no way to avoid the snare? Unquestionably there is.\nOur blessed Lord has marked out a plain way for his followers, in the\nwords above recited. None who warily and steadily walks in this path,\nwill ever fall into evil-speaking. This rule is either an infallible\npreventive, or a certain cure of it. In the preceding verses our Lord\nhad said, _Wo to the world because of offences_. Unspeakable misery\nwill arise in the world from this baleful fountain. (_Offences_ are\nall things whereby any one is turned out of, or hindered in, the ways\nof God.) _For it must be that offences come._ Such is the nature of\nthings; such the wickedness, folly and weakness of mankind. _But Wo\nto that man_, miserable is that man, _by whom the offence cometh.\nWherefore if thy hand, thy foot, thine eye cause thee to offend_\u2015\u2015If\nthe most dear enjoyment, the most beloved and useful person, turn thee\nout of, or hinder thee in the way, _pluck it out, cut them off, and\ncast them from thee_. But how can we avoid giving offence to some,\nand being offended at others? Especially suppose they are quite in\nthe wrong, and we see it with our own eyes? Our Lord, here teaches us\nhow: he lays down a sure method of avoiding offences and evil-speaking\ntogether. _If thy brother shall sin against thee, go and tell him of\nhis fault, between thee and him alone: if he will hear thee, thou hast\ngained thy brother. But if he will not hear thee, take with thee one\nor two more, that by the mouth of two or three witnesses every word\nmay be established. And if he will not hear them, tell it to the\nchurch; but if he will not hear the church, let him be to thee as an\nHeathen man and a Publican._\n\nI. 1. First, _If thy brother shall sin against thee, go and tell\nhim of his fault, between thee and him alone_. The most literal way\nof following this first rule, where it is practicable, is the best.\nTherefore if thou seest with thine own eyes a brother, a fellow\nChristian commit undeniable sin, or hearest it with thine own ears,\nso that it is impossible for thee to doubt the fact, then thy part\nis plain: take the very first opportunity of going to him: and if\nthou canst have access, _tell him of his fault between thee and him\nalone_. Indeed great care is to be taken, that this is done in a right\n_spirit_, and in a right _manner_.\u2015\u2015The success of a reproof greatly\ndepends on the spirit wherein it is given. Be not therefore wanting\nin earnest prayer to God, that it may be given in a lowly spirit: with\na deep, piercing conviction, that it is God alone who maketh thee to\ndiffer, and that if any good be done by what is now spoken, God doth\nhimself. Pray, that he would guard thy heart, inlighten thy mind, and\ndirect thy tongue to such words as he may please to bless. See that\nthou speak in a meek as well as a lowly spirit: for _the wrath of man\nworketh not the righteousness of_ God. If he be _overtaken in a fault_,\nhe can no otherwise be _restored_ than _in the spirit of meekness_.\nIf he _opposes_ the truth, yet he cannot be _brought to the knowledge_\nthereof, but by _gentleness_. Still speak in a spirit of tender love,\n_which many waters cannot quench_. If love is not conquered, it\nconquers all things: who can tell the force of love?\n\n Love can bow down the stubborn neck,\n The stone to flesh convert;\n Soften and melt and pierce and break\n An adamantine heart.\n\nConfirm then your love toward him, and you will thereby _heap coals of\nfire upon his head_.\n\n2. But see that the _manner_ also wherein you speak, be according to\nthe gospel of Christ. Avoid every thing in look, gesture, word and\ntone of voice, that savours of _pride_ or self-sufficiency. Studiously\navoid every thing magisterial or dogmatical, every thing that looks\nlike arrogance or assuming. Beware of the most distant approach\nto disdain, overbearing, or _contempt_. With equal care avoid all\nappearance of _anger_, and though you use great plainness of speech,\nyet let there be no reproach, no railing accusation, no token of any\nwarmth, but that of love. Above all, let there be no shadow of _hate_\nor ill-will, no bitterness or sourness of expression; but use the air\nand language of sweetness as well as gentleness, that all may appear\nto flow from love in the heart. And yet this sweetness need not hinder\nyour speaking in the most serious and solemn manner: as far as may be,\nin the very words of the oracles of God, (for there are none like them)\nas under the eye of him who is coming to judge the quick and dead.\n\n3. If you have not an opportunity of speaking to him in person, or\ncannot have access, you may do it by a messenger; by a common friend,\nin whose prudence, as well as uprightness, you can throughly confide.\nSuch a person, speaking in your name, and in the spirit and manner\nabove described, may answer the same end, and in a good degree supply\nyour lack of service. Only beware you do not _feign_ the want of\nopportunity, in order to shun the cross; neither take it for granted,\nthat you cannot have access, without ever making the trial. Whenever\nyou can speak in your own person, it is far better. But you should\nrather do it by another than not at all: this way is better than none.\n\n4. But what if you can neither speak yourself, nor find such a\nmessenger as you can confide in? If this be really the case, it\nthen only remains, to write. And there may be some circumstances,\nwhich make this the most advisable way of speaking. One of these\ncircumstances is, when the person with whom we have to do, is of\nso warm and impetuous a temper, as does not easily bear reproof,\nespecially from an equal or inferior. But it may be so introduced and\nsoftened in writing, as to make it far more tolerable. Besides, many\nwill read the very same words, which they could not bear to hear. It\ndoes not give so violent a shock to their pride, nor so sensibly touch\ntheir honour. And suppose it makes little impression at first, they\nwill perhaps give it a second reading, and upon farther consideration,\nlay to heart, what before they disregarded. If you add your name, this\nis nearly the same thing, as going to him, and speaking in person. And\nthis should always be done, unless it be rendered improper by some\nvery particular reason.\n\n5. It should be well observed, not only that this is a step which\nour Lord absolutely commands us to take, but that he commands us to\ntake this step first, before we attempt any other. No alternative is\nallowed, no choice of any thing else: this is the way; walk thou in it.\nIt is true, he enjoins us, if need require, to take two other steps.\nBut they are to be taken successively _after_ this step, and neither\nof them _before_ it. Much less are we to take any other step, either\nbefore, or beside this. To do any thing else, or not to do this, is\ntherefore equally inexcusable.\n\n6. Do not think to excuse yourself for taking an entirely different\nstep, by saying, \u201cWhy, I did not speak to any one, \u2019till I was so\n_burdened_ that I could not refrain.\u201d You was burdened! It was no\nwonder you should; unless your conscience was seared. For you was\nunder the guilt of sin, of disobeying a plain commandment of God. You\nought immediately to have gone and _told your brother of his fault\nbetween you and him alone_. If you did not, how should you be other\nthan burdened (unless your heart was utterly hardened) while you was\ntrampling the command of God under foot, and _hating your brother in\nyour heart_? And what a way have you found to _unburden_ yourself?\nGod reproves you for a sin of omission, for not telling your brother\nof his fault; and you comfort yourself under his reproof, by a sin of\ncommission, by telling your brother\u2019s fault to another person! Ease\nbought by sin is a dear purchase: I trust in God you will have no ease,\nbut will be burdened so much the more, \u2019till you _go to your brother,\nand tell him_, and no one else.\n\n7. I know but of one exception to this rule. There may be a peculiar\ncase, wherein it is necessary to accuse the guilty tho\u2019 absent, in\norder to preserve the innocent. For instance: you are acquainted\nwith the design which a man has against the property or life of his\nneighbour. Now the case may be so circumstanced, that there is no\nother way of hindering that design from taking effect, but the making\nit known without delay, to him against whom it is laid. In this case\ntherefore this rule is set aside, as is that of the apostle; _Speak\nevil of no man_: and it is lawful, yea it is our bounden duty, to\nspeak evil of an absent person, in order to prevent his doing evil,\nto others and himself at the same time. But remember mean-while, that\nall evil-speaking is, in its own nature deadly poison. Therefore if\nyou are sometimes constrained to use it as a medicine, yet use it with\nfear and trembling; seeing it is so dangerous a medicine, that nothing\nbut absolute necessity can excuse your using it at all. Accordingly\nuse it as seldom as possible; never but when there is such a necessity:\nand even then use as little of it as is possible; only so much as is\nnecessary for the end proposed. At all other times, _go and tell him\nof his fault, between thee and him alone_.\n\n\nII. 1. But what _if he will not hear_? If he repay evil for good? If\nhe be enraged rather than convinced? What if he hear to no purpose,\nand go on still in the evil of his way? We must expect this will\nfrequently be the case; the mildest and tenderest reproof, will have\nno effect, but the blessing we wished for another, will return into\nour own bosom. And what are we to do then? Our Lord has given us a\nclear and full direction. Then _take with thee one or two more_: This\nis the second step. Take one or two whom you know to be of a loving\nspirit, lovers of God and of their neighbour. See likewise that they\nbe of a lowly spirit, and _cloathed with humility_. Let them also be\nsuch as are meek and gentle, patient and long-suffering; not apt to\n_return evil for evil, or railing for railing, but contrariwise\nblessing_. Let them be men of understanding, such as are endued with\nwisdom from above; and men unbiassed, free from partiality, free from\nprejudice of any kind. Care should likewise be taken, that both the\npersons and their characters be well-known to him. And let those that\nare acceptable to him be chosen, preferable to any others.\n\n2. Love will dictate the manner wherein they should proceed,\naccording to the nature of the case. Nor can any one particular\nmanner be prescribed for all cases. But perhaps in general one might\nadvise, before they enter upon the thing itself, let them mildly and\naffectionately declare, that they have no anger or prejudice toward\nhim, and that it is merely from a principle of good-will, that they\nnow come, or at all concern themselves with his affairs. To make this\nthe more apparent, they might then calmly attend, to your repetition\nof your former conversation with him, and to what he said in his own\ndefence, before they attempted to determine any thing. After this they\nwould be better able to judge, in what manner to proceed, _that by\nthe mouth of two or three witnesses, every word might be established_:\nthat whatever you have said, may have its full force, by the\nadditional weight of their authority.\n\n3. In order to this, may they not 1. Briefly repeat what you spoke,\nand what he answered? 2. Inlarge upon, open and confirm the reasons\nwhich you had given? 3. Give weight to your reproof, shewing how just,\nhow kind, and how seasonable it was: and lastly, inforce the advices\nand persuasions which you had annext to it? And these may likewise\nhereafter, if need should require, bear witness of what was spoken.\n\n4. With regard to this, as well as the preceding rule we may observe,\nThat our Lord gives us no choice, leaves us no alternative, but\nexpresly commands us, to do this, and nothing else in the place of\nit. He likewise directs us, When to do this? Neither sooner, or later.\nNamely, _after_ we have taken the first, and _before_ we have taken\nthe third step. It is then only that we are authorized to relate the\nevil another has done, to those whom we desire to bare a part with\nus, in this great instance of brotherly love. But let us have a care,\nhow we relate it to any other person, till both these steps have been\ntaken. If we neglect to take these, or if we take any others, what\nwonder if we are burdened still? For we are sinners against God and\nagainst our neighbour. And how fairly soever we may colour it, yet if\nwe have any conscience, our sin will find us out, and bring a burden\nupon our soul.\n\n\nIII. 1. That we may be throughly instructed in this weighty affair,\nour Lord has given us a still farther direction. _If he will not hear\nthem_, then and not till then, _tell it to the church_. This is the\nthird step. All the question is, How this word, _the church_, is here\nto be understood? But the very nature of the thing will determine\nthis, beyond all reasonable doubt. You cannot tell it to _the national\nchurch_, the whole body of men termed _the church of England_. Neither\nwould it answer any Christian end, if you could: this therefore is not\nthe meaning of the word. Neither can you tell it to that whole body\nof people in _England_, with whom you have a more immediate connexion.\nNor indeed would this answer any good end: the word therefore is not\nto be understood thus. It would not answer any valuable end, to tell\nthe faults of every particular member, to _the church_ (if you would\nso term it) the congregation or _society_ united together in _London_.\nIt remains that you tell it to the elder or elders of the church, to\nthose who are overseers of that flock of Christ, to which you both\nbelong, who watch over yours and his soul, _as they that must give\naccount_. And this should be done, if it conveniently can, in the\npresence of the person concerned, and tho\u2019 plainly, yet with all\nthe tenderness and love, which the nature of the thing will admit.\nIt properly belongs to their office, to determine concerning the\nbehaviour of those under their care, and to _rebuke_ according to the\ndemerit of the offence, _with all authority_. When therefore you have\ndone this, you have done all which the word of God, or the law of\nlove requireth of you. You are not now partaker of his sin, but if he\nperish, his blood is on his own head.\n\n2. Here also let it be observed, that this, and no other, is the third\nstep which we are to take: and that we are to take it in its order,\nafter the other two; not before the second, much less the first;\nunless in some very particular circumstance. Indeed in one case, the\nsecond step may co-incide with this: they may be, in a manner, one\nand the same. The elder or elders of the church, may be so connected\nwith the offending brother, that they may set aside the necessity, and\nsupply the place of the _one or two_ witnesses. So that it may suffice\nto tell it to them, after you have told it to your brother, _between\nyou and him alone_.\n\n3. When you have done this, you have delivered your own soul. _If he\nwill not hear the church_, if he persist in his sin, _let him be to\nthee as an Heathen man and a Publican_. You are under no obligation\nto think of him any more: only when you commend him to God in prayer.\nYou need not speak of him any more, but leave him to his own master.\nIndeed you still owe to him, as to all other Heathens, earnest, tender\ngood-will. You owe him courtesy, and as occasion offers, all the\noffices of humanity. But have no friendship, no familiarity with him;\nno other intercourse than with an open Heathen.\n\n4. But if this be the rule by which Christians walk, which is the land\nwhere the Christians live? A few you may possibly find scattered up\nand down, who make a conscience of observing it. But how very few?\nHow thinly scattered upon the face of the earth? And where is there\nany body of men, that universally walk thereby? Can we find them in\n_Europe_? Or, to go no farther, in _Great Britain_ or _Ireland_? I\nfear not: I fear we may search these kingdoms throughout, and yet\nsearch in vain. Alas for the Christian world! Alas for Protestants,\nfor reformed Christians! _O who will rise up with me against the\nwicked? Who will take_ God\u2019s _part_ against the evil-speakers? Art\n_thou the man_? By the grace of God wilt thou be one, who art not\ncarried away by the torrent? Art thou fully determined, God being\nthy helper, from this very hour, to set a watch, a continual _watch\nbefore thy mouth, and keep the door of thy lips_? From this hour wilt\nthou walk by this rule, _speaking evil of no man_? If thou seest thy\nbrother do evil, wilt thou _tell him of his fault between thee and him\nalone_? Afterwards _take one or two_ witnesses, and then only _tell it\nto the church_? If this be the full purpose of thy heart, then learn\none lesson well. _Hear evil of no man_: if there were no hearers,\nthere would be no speakers of evil. And is not (according to the\nvulgar proverb) the receiver as bad as the thief? If then any begin\nto speak evil in thy hearing, check him immediately. Refuse to hear\nthe voice of the charmer, charm he never so sweetly: let him use\never so soft a manner, so mild an accent, ever so many professions of\ngood-will, for him whom he is stabbing in the dark, whom he smiteth\nunder the fifth rib. Resolutely refuse to hear, tho\u2019 the whisperer\ncomplain of being _burdened_ till he speak. Burdened! Thou fool, dost\nthou _travail with_ thy cursed _secret, as a woman travaileth with\nchild_? Go then and be delivered of thy burden, in the way the Lord\nhath ordained. First, _Go and tell thy brother of his fault, between\nthee and him alone_. Next, _Take with thee one or two_ common friends,\nand tell him in their presence. If neither of these steps take effect,\nthen _tell it to the church_. But at the peril of thy soul, tell it to\nno one else, either before or after. Unless in that one exempt case,\nwhen it is absolutely needful, to preserve the innocent. Why shouldst\nthou burden another as well as thyself, by making him partaker of thy\nsin?\n\n5. *O that all you who bear the reproach of Christ, who are in\nderision called _Methodists_, would set an example to the Christian\nworld, so called, at least in this one instance! Put ye away\nevil-speaking, tale-bearing, whispering: let none of them proceed\nout of your mouth. See that you _speak evil of no man_; of the absent\nnothing but good. If ye must be distinguished, whether ye will or no,\nlet this be the distinguishing mark of a _Methodist_, \u201cHe censures no\nman behind his back: by this fruit ye may know him.\u201d What a blessed\neffect of this self-denial should we quickly feel in our hearts? How\nwould our _peace flow as a river_, when we thus _followed peace with\nall men_? How would the love of God abound in our own souls, while\nwe thus confirmed our love to our brethren? And what an effect would\nit have on all that were united together in the name of the Lord\nJesus? How would brotherly love continually increase, when this grand\nhindrance of it was removed? All the members of Christ\u2019s mystical body\nwould then _naturally care for_ each other? _If one member suffered,\nall_ would _suffer with it; if one was honoured, all_ would _rejoice\nwith it_: and every one would love his brother _with a pure heart\nfervently_. Nor is this all: but what an effect might this have, even\non the wild, unthinking world? How soon would they descry in us, what\nthey could not find among all the thousands of their brethren, and\ncry (as _Julian_ the apostate to his Heathen courtiers) \u201cSee how these\nChristians love one another!\u201d By this chiefly would God convince the\nworld, and prepare them also for his kingdom: as we may easily learn\nfrom those remarkable words in our Lord\u2019s last, solemn prayer. _I pray\nfor them who will believe in me, that they all may be one, as thou,\nFather, art in me, and I in thee\u2015\u2015That the world may believe that thou\nhast sent me!_ The Lord hasten the time! The Lord enable _us_, thus to\nlove one another, not only _in word and in tongue, but in deed and in\ntruth_, even as Christ hath loved us.\n\n\n\n\n SERMON L.\n\n THE USE OF MONEY.\n\n\n LUKE xvi. 9.\n\n _I say unto you, make unto yourselves friends of the mammon of\n unrighteousness, that when ye fail, they may receive you into\n the everlasting habitations._\n\n1. OUR Lord having finished the beautiful parable of the prodigal\nson, which he had particularly addressed to those who murmured at\nhis _receiving_ Publicans and sinners, adds another relation of a\ndifferent kind, addressed rather to the children of God. _He said unto\nhis disciples_ (ver. 1.) not so much to the Scribes and Pharisees,\nto whom he had been speaking before\u2015\u2015_There was a certain rich man,\nwho had a steward, and he was accused to him of wasting his goods.\nAnd calling him he said, Give an account of thy stewardship, for thou\ncanst be no longer steward_, (ver. 2.) After reciting the method which\nthe bad steward used, to provide against the day of necessity, our\nSaviour adds, _His Lord commended the unjust steward_, namely in _this\nrespect_, that he used timely precaution, and subjoins this weighty\nreflection, _The children of this world are wiser in their generation\nthan the children of light_. (ver. 8.) Those who seek no other portion\nthan _this world, are wiser_, (not absolutely; for they are, one and\nall, the veryest fools, the most egregious madmen under heaven, but)\n_in their generation_, in their own way: they are more consistent with\nthemselves, they are truer to their acknowledged principles, they more\nsteadily pursue their end, _than the children of light_, than they who\nsee _the light of the glory of_ God, _in the face of_ Jesus Christ.\nThen follow the words above recited. _And I_\u2015\u2015the only begotten Son\nof God, the Creator, Lord and possessor of heaven and earth and all\nthat is therein: the judge of all, to whom ye are to _give an account\nof_ your _stewardship_ when ye _can be no longer stewards\u2015\u2015I say\nunto you_, learn in this respect, even of the unjust steward, _make\nyourselves friends_, by wise timely precaution, _of the mammon of\nunrighteousness_. _Mammon_ means riches or money. It is termed _the\nmammon of unrighteousness_, because of the unrighteous manner wherein\nit is frequently procured, and, wherein even that which was honestly\nprocured, is generally employed. _Make yourselves friends_ of this by\ndoing all possible good, particularly to the children of God: _that\nwhen ye fail_, when ye return to dust, when ye have no more place\nunder the sun, those of them who are gone before _may receive you_,\nmay welcome you _into the everlasting habitations_.\n\n2. An excellent branch of Christian wisdom here inculcated by our\nLord on all his followers, namely, the right use of money; a subject\nlargely spoken of, after their manner, by men of the world: but\nnot sufficiently considered by those whom God hath chosen out of\nthe \u2666world. These generally do not consider as the importance of\nthe subject requires, the use of this excellent talent. Neither\ndo they understand how to employ it to the greatest advantage; the\nintroduction of which into the world, is one admirable instance of the\nwise and gracious providence of God. It has indeed been the manner of\npoets, orators and philosophers, in almost all ages and nations, to\nrail at this, as the grand corrupter of the world, the bane of virtue,\nthe pest of human society. Hence nothing so commonly heard as,\n\n _Ferrum, Ferroq; nocentius aurum_:\n\nAnd \u201cgold, more mischievous than keenest steel.\u201d Hence the lamentable\ncomplaint\n\n _Effodiuntur opes, irritamenta malorum_.\n\nNay, one celebrated writer gravely exhorts his countrymen, in order to\nbanish all vice at once, to \u201cthrow all their money into the sea.\u201d\n\n _In mare proximum,\n Summi materiem mali!_\n\nBut is not all this mere, empty rant? Is there any solid reason\ntherein? By no means. For let the world be as corrupt as it will, is\ngold or silver to blame? _The love of money_, we know, _is the root\nof all evil_: but not the thing itself. The fault does not lie in the\nmoney, but in them that use it. It may be used ill: and what may not?\nBut it may likewise be used well: it is full as applicable to the best,\nas to the worst uses. It is of unspeakable service to all civilized\nnations, in all the common affairs of life. It is a most compendious\ninstrument, of transacting all manner of business, and (if we use it\naccording to Christian wisdom) doing all manner of good. It is true,\nwere man in a state of innocence, or were all men _filled with the\nHoly Ghost_, so that like the infant church at _Jerusalem, no man\ncounted any thing he had his own_, but _distribution was made to every\none as he had need_, the use of it would be superseded: as we cannot\nconceive there is any thing of the kind among the inhabitants of\nheaven. But in the present state of mankind, it is an excellent gift\nof God, answering the noblest ends. In the hands of his children, it\nis food for the hungry, drink for the thirsty, raiment for the naked.\nIt gives to the traveller and the stranger, where to lay his head. By\nit we may supply the place of an husband to the widow, and of a father\nto the fatherless. We may be a defence for the oppressed, a means of\nhealth to the sick, of ease to them that are in pain: it may be as\neyes to the blind, as feet to the lame: yea, a lifter up from the\ngates of death.\n\n \u2666 \u2018word\u2019 replaced with \u2018world\u2019\n\n3. It is therefore of the highest concern, that all who fear God, know\nhow to employ this valuable talent: that they be instructed, how it\nmay answer these glorious ends, and in the highest degree. And perhaps\nall the instructions which are necessary for this, may be reduced to\nthree plain rules, by the exact observance whereof, we may approve\nourselves faithful stewards of _the mammon of unrighteousness_.\n\n\nI. 1. The first of these is (he that heareth let him understand!)\n_Gain all you can_. Here we may speak like the children of the world:\nwe meet them on their own ground. And it is our bounden duty to do\nthis: we ought to gain all we can gain, without buying gold too dear,\nwithout paying more for it than it is worth. But this it is certain\nwe ought not to do; we ought not to gain money at the expence of life:\nnor (which is in effect the same thing) at the expence of our health.\nTherefore no gain whatsoever should induce us to enter into, or to\ncontinue in any employ, which is of such a kind, or is attended with\nso hard or so long labour, as to impair our constitution. Neither\nshould we begin or continue in any business, which necessarily\ndeprives us of proper seasons, for food and sleep in such a proportion\nas our nature requires. Indeed there is a great difference here: some\nemployments are absolutely and totally unhealthy: as those which imply\nthe dealing much with arsenic, or other equally hurtful minerals:\nor the breathing an air tainted with streams of melting lead, which\nmust at length destroy the firmest constitution. Others may not be\nabsolutely unhealthy, but only to persons of a weak constitution. Such\nare those which require many hours to be spent in writing; especially\nif a person write sitting, and lean upon his stomach, or remain long\nin an uneasy posture. But whatever it is which reason or experience\nshews to be destructive of health or strength, that we may not submit\nto; seeing _the life is more_ valuable _than meat, and the body than\nraiment_. And if we are already engaged in such an employ, we should\nexchange it as soon as possible, for some, which if it lessen our gain,\nwill however not lessen our health.\n\n2. We are secondly, to _gain all we can_, without hurting our mind any\nmore than our body. For neither may we hurt this: we must preserve,\nat all events, the spirit of an healthful mind. Therefore we may not\nengage or continue in any sinful trade, any that is contrary to the\nlaw of God, or of our country. Such are all that necessarily imply\nour robbing or defrauding the king of his lawful customs. For it is\nat least as sinful, to defraud the king of his right, as to rob our\nfellow-subjects. And the king has full as much right to his customs,\nas we have to our houses and apparel. Other businesses there are,\nwhich however innocent _in themselves_, cannot be followed with\ninnocence _now_: at least, not in _England_: such, for instance, as\nwill not afford a competent maintenance, without cheating or lying,\nor conformity to some custom, which is not consistent with a good\nconscience. These likewise are sacredly to be avoided, whatever gain\nthey may be attended with, provided we follow the custom of the trade.\nFor, to gain money we must not lose our souls. There are yet others\nwhich many pursue with perfect innocence, without hurting either their\nbody or mind. And yet perhaps _you_ cannot; either they may entangle\nyou in that company, which would destroy your soul: and by repeated\nexperiments it may appear, that you cannot separate the one from\nthe other: or there may be an idiosyncracy, a peculiarity in your\nconstitution of soul (as there is in the bodily constitution of many)\nby reason whereof that employment is deadly to _you_, which another\nmay safely follow. So I am convinced from many experiments, I could\nnot study to any degree of perfection, either mathematics, arithmetic,\nor algebra, without being a Deist, if not an Atheist. And yet others\nmay study them all their lives, without sustaining any inconvenience.\nNone therefore can here determine for another, but every man must\njudge for himself, and abstain from whatever he in particular finds\nto be hurtful to his soul.\n\n3. We are, thirdly, to _gain all we can_, without hurting our\nneighbour. But this we may not, cannot do, if we love our neighbour\nas ourselves. We cannot, if we love every one as ourselves, hurt any\none _in his substance_. We cannot devour the increase of his lands,\nand perhaps the lands and houses themselves, by gaming, by over-grown\nbills (whether on account of physic, or law, or any thing else) or\nby requiring or taking such interest, as even the laws of our country\nforbid. Hereby all _pawn-broking_ is excluded: seeing whatever good\nwe might do thereby, all unprejudiced men see with grief, it is\nabundantly overballanced by the evil. And if it were otherwise,\nyet we are not allowed, to _do evil that good may come_. We cannot,\nconsistent with brotherly love, sell our goods below the market-price.\nWe cannot study to ruin our neighbour\u2019s trade, in order to advance\nour own. Much less can we entice away, or receive any of his servants\nor workmen whom he has need of. None can gain, by swallowing up his\nneighbour\u2019s substance, without gaining the damnation of hell.\n\n4. Neither may we gain, by hurting our neighbour _in his body_.\nTherefore we may not sell any thing which tends to impair health.\nSuch is eminently all that liquid fire, commonly called _drams_ or\n_spirituous liquors_. It is true, these may have a place in medicine:\nthey may be of use, in some bodily disorders: (altho\u2019 there would\nrarely be occasion for them, were it not for the unskilfulness of the\npractitioner.) Therefore such as prepare and sell them _only for this\nend_, may keep their conscience clear. But who are they? Who prepare\nand sell them _only for this end_? Do you know ten such distillers in\n_England_? Then excuse these. *But all who sell them in the common way,\nto any that will buy, are poisoners-general. They murder his Majesty\u2019s\nsubjects by wholesale, neither does their eye pity or spare. They\ndrive them to hell, like sheep: and what is their gain? Is it not\nthe blood of these men? Who then would envy their large estates and\nsumptuous palaces? A curse is in the midst of them: the curse of God\ncleaves to the stones, the timber, the furniture of them. The curse of\nGod is in their gardens, their walks, their groves; a fire that burns\nto the nethermost hell. Blood, blood is there: the foundation, the\nfloor, the walls, the roof are stained with blood! And canst thou hope,\nO thou man of blood, tho\u2019 thou art _clothed in_ scarlet _and fine\nlinen, and farest sumptuously every day_: canst thou hope to deliver\ndown thy _fields of blood_, to the third generation? Not so; for there\nis a God in heaven: therefore thy name shall soon be rooted out. Like\nas those whom thou hast destroyed, body and soul, _thy memorial shall\nperish with thee_.\n\n5. And are not they partakers of the same guilt, tho\u2019 in a lower\ndegree, whether surgeons, apothecaries or physicians, who play with\nthe lives or health of men, to enlarge their own gain? Who purposely\nlengthen the pain or disease, which they are able to remove speedily?\nWho protract the cure of their patient\u2019s body, in order to plunder his\nsubstance? Can any man be clear before God who does not shorten every\ndisorder, _as much as he can_, and remove all sickness and pain, _as\nsoon as he can_? He cannot: for nothing can be more clear, than that\nhe does not _love his neighbour as himself_; than that he does not\n_do unto others, as he would they should do unto_ himself.\n\n6. This is dear-bought gain. And so is whatever is procured, by\nhurting our neighbour _in his soul_: by ministring, suppose, either\ndirectly or indirectly to his unchastity or intemperance; which\ncertainly none can do, who has any fear of God, or any real desire\nof pleasing him. It nearly concerns all those to consider this, who\nhave any thing to do with taverns, victualling-houses, opera-houses,\nplay-houses, or any other places of public, fashionable diversion. If\nthese profit the souls of men, you are clear; your employment is good,\nand your gain innocent. But if they are either sinful in themselves,\nor natural inlets to sin of various kinds, then it is to be feared,\nyou have a sad account to make. O beware lest God say in that day,\n_These have perished in their iniquity, but their blood do I require\nat thy hands_!\n\n7. These cautions and restrictions being observed, it is the bounden\nduty of all who are engaged in worldly business, to observe that\nfirst and great rule of Christian wisdom with respect to money, _Gain\nall you can_. Gain all you can by honest industry: use all possible\ndiligence in your calling. Lose no time: if you understand yourself\nand your relation to God and man, you know you have none to spare.\nIf you understand your particular calling as you ought, you will have\nno time that hangs upon your hands. Every business will afford some\nemployment sufficient for every day and every hour. That wherein _you_\nare placed, if you follow it in earnest, will leave you no leisure for\nsilly, unprofitable diversions. You have always something better to do,\nsomething that will profit you, more or less. And _whatsoever thy hand\nfindeth to do, do it with thy might_. Do it _as soon_ as possible:\nno delay! No putting off from day to day, or from hour to hour. Never\nleave any thing \u2019till to-morrow, which you can do to-day. And do it\n_as well_ as possible. Do not sleep or yawn over it: put your whole\nstrength to the work. Spare no pains. Let nothing be done by halves,\nor in a slight and careless manner. Let nothing in your business be\nleft undone, if it can be done by labour or patience.\n\n8. Gain _all you can_, by common sense, by using in your business all\nthe understanding which God has given you. It is amazing to observe,\nhow few do this: how men run on in the same dull track with their\nforefathers. But whatever they do who know not God, this is no rule\nfor _you_. It is a shame for a Christian, not to improve upon _them_,\nin whatever he takes in hand. _You_ should be continually learning,\nfrom the experience of others, or from your own experience, reading\nand reflection, to do every thing you have to do better to-day, than\nyou did yesterday. And see that you practise whatever you learn, that\nyou may make the best of all that is in your hands.\n\n\nII. 1. Having gained all you can, by honest wisdom, and unwearied\ndiligence, the second rule of Christian prudence is, _Save all you\ncan_. Do not throw the precious talent into the sea: leave that folly\nto Heathen philosophers. Do not throw it away in idle expences, which\nis just the same as throwing it into the sea. Expend no part of it\nmerely to gratify the desire of the flesh, the desire of the eye, or\nthe pride of life.\n\n2. Do not waste any part of so precious a talent, merely in gratifying\nthe desires of the flesh; in procuring the pleasures of sense of\nwhatever kind; particularly, in enlarging the pleasure of tasting.\nI do not mean, avoid gluttony and drunkenness only: an honest Heathen\nwould condemn these. But there is a regular, reputable, kind of\nsensuality, an elegant epicurism, which does not immediately disorder\nthe stomach, nor (sensibly at least) impair the understanding. And\nyet (to mention no other effects of it now) it cannot be maintained\nwithout considerable expence. Cut off all this expence: despise\ndelicacy and variety, and be content with what plain nature requires.\n\n3. Do not waste any part of so precious a talent, merely in gratifying\nthe desire of the eye, by superfluous or expensive apparel, or by\nneedless ornaments. Waste no part of it in curiously adorning your\nhouses, in superfluous or expensive furniture: in costly pictures,\npainting, gilding, books: in elegant (rather than useful) gardens. Let\nyour neighbours, who know nothing better, do this: _Let the dead bury\ntheir dead_. But _what is that to thee_, says our Lord? _Follow thou\nme._ Are you willing? Then you are able so to do.\n\n4. Lay out nothing to gratify the pride of life, to gain the\nadmiration or praise of men. This motive of expence is frequently\ninterwoven with one or both of the former. Men are expensive in diet,\nor apparel or furniture, not barely to please their appetite, or to\ngratify their eye, their imagination, but their vanity too. _So long\nas thou dost well unto thyself, men will speak good of thee._ So long\nas thou art _cloathed in purple and fine linen, and farest sumptuously\nevery day_, no doubt many will applaud thy elegance of taste, thy\ngenerosity and hospitality. But do not buy their applause so dear.\nRather be content with the honour that cometh from God.\n\n5. Who would expend any thing in gratifying these desires, if he\nconsidered, that to gratify them is to increase them? Nothing can\nbe more certain than this: daily experience shews, the more they\nare indulged, they increase the more. Whenever therefore you expend\nany thing to please your taste or other senses, you pay so much for\nsensuality. When you lay out money to please your eye, you give so\nmuch for an increase of curiosity, for a stronger attachment to these\npleasures, which perish in the using. While you are purchasing any\nthing which men use to applaud, you are purchasing more vanity. Had\nyou not then enough of vanity, sensuality, curiosity before? Was there\nneed of any addition? And would you pay for it too? What manner of\nwisdom is this? Would not the literally throwing your money into the\nsea, be a less mischievous folly?\n\n6. *And why should you throw away money upon your children, any more\nthan upon yourself, in delicate food, in gay or costly apparel, in\nsuperfluities of any kind? Why should you purchase for them, more\npride or lust, more vanity, or foolish and hurtful desires? They do\nnot want any more: they have enough already: nature has made ample\nprovision for them. Why should you be at farther expence, to increase\ntheir temptations and snares, and to _pierce them thro\u2019 with_ more\n_sorrows_?\n\n7. *Do not _leave it_ to them, to throw away. If you have good reason\nto believe, they would waste what is now in your possession, in\ngratifying and thereby increasing, the desire of the flesh, the desire\nof the eye, or the pride of life; at the peril of theirs and your\nown soul, do not set these traps in their way. Do not offer your sons\nor your daughters unto Belial, any more than unto Moloch. Have pity\nupon them and remove out of their way, what you may easily foresee,\nwould increase their sins, and consequently plunge them deeper into\neverlasting perdition. How amazing then is the infatuation of those\nparents, who think they can never leave their children enough? What!\ncannot you leave them enough of arrows, fire-brands, and death? Not\nenough of foolish and hurtful desires? Not enough of pride, lust,\nambition, vanity? Not enough of everlasting burnings! Poor wretch!\nThou fearest \u2666where no fear is. Surely both thou and they, when ye are\nlifting up your eyes in hell, will have enough both of _the worm that\nnever dieth_, and of _the fire that never shall be quenched_.\n\n \u2666 \u2018were\u2019 replaced with \u2018where\u2019\n\n8. *\u201cWhat then would you do, if you was in my case? If you had a\nconsiderable fortune to leave?\u201d Whether I _would_ do it, or no, I know\nwhat I _ought_ to do: this will admit of no reasonable question. If I\nhad one child, elder or younger, who knew the value of money, one who\nI believed would put it to the true use, I should think it my absolute,\nindispensable duty, to leave that child the bulk of my fortune; and to\nthe rest just so much as would enable them to live in the manner they\nhad been accustomed to do. \u201cBut what if all your children were equally\nignorant of the true use of money?\u201d I ought then (hard saying, who can\nhear it?) to give each what would keep him above want: and to bestow\nall the rest in such a manner as I judged would be most for the glory\nof God.\n\n\nIII. 1. But let not any man imagine, that he has done any thing,\nbarely by going thus far, by _gaining_ and _ saving all he can_, if\nhe were to stop here. All this is nothing, if a man go not forward,\nif he does not point all this at a farther end. Nor indeed can a man\nproperly be said, to _save_ any thing, if he only _lays it up_. You\nmay as well throw your money into the sea, as bury it in the earth.\nAnd you may as well bury it in the earth, as in your chest, or in\nthe _Bank_ of _England_. Not to use, is effectually to throw it away.\nIf therefore you would indeed _make yourselves friends of the mammon\nof unrighteousness_, add the third rule to the two preceding. Having\nfirst gained all you can, and secondly saved all you can, then give\nall you can.\n\n2. *In order to see the ground and reason of this, consider, when the\nPossessor of heaven and earth brought you into being and placed you\nin this world, he placed you here not as a proprietor, but a steward.\nAs such he intrusted you for a season with goods of various kinds.\nBut the sole property of these still rests in him, nor can ever be\nalienated from him. As you yourself are not your own, but his, such\nis likewise all that you enjoy. Such is your soul, and your body,\nnot your own, but God\u2019s. And so is your substance in particular.\nAnd he has told you in the most clear and express terms, how you are\nto employ it for him, in such a manner, that it may be all an holy\nsacrifice, acceptable thro\u2019 Christ Jesus. And this light, easy service\nhe has promised to reward with an eternal weight of glory.\n\n3. *The directions which God has given us, touching the use of our\nworldly substance, may be comprized in the following particulars. If\nyou desire to be a faithful and a wise steward, out of that portion of\nyour Lord\u2019s goods, which he has for the present lodged in your hands,\nbut with the right of resuming whenever it pleases him, first, provide\nthings needful for yourself, food to eat, raiment to put on, whatever\nnature moderately requires, for preserving the body in health and\nstrength: secondly, provide these for your wife, your children, your\nservants, or any others who pertain to your houshold. If when this\nis done, there be an overplus left, then _do good to them that are of\nthe houshold of faith_. If there be an overplus still, _as you have\nopportunity, do good unto all men_. In so doing, you _give all you\ncan_: nay, in a sound sense, all you have: for all that is laid out in\nthis manner, is really given to God. You _render unto_ God _the things\nthat are_ God\u2019s, not only by what you give to the poor, but also by\nthat which you expend in providing things needful for yourself and\nyour houshold.\n\n4. *If then a doubt should at any time arise in your mind, concerning\nwhat you are going to expend, either on yourself or any part of\nyour family, you have an easy way to remove it. Calmly and seriously\nenquire, 1. In expending this, am I acting according to my character?\nAm I acting herein, not as a proprietor, but as a steward of my Lord\u2019s\ngoods? 2. Am I doing this in obedience to his word? In what scripture\ndoes he require me so to do? 3. Can I offer up this action, this\nexpence, as a sacrifice to God thro\u2019 Jesus Christ? 4. Have I reason\nto believe, that for this very work I shall have a reward at the\nresurrection of the just? You will seldom need any thing more to\nremove any doubt which arises on this head; but by this fourfold\nconsideration you will receive clear light as to the way wherein you\nshould go.\n\n5. If any doubt still remain, you may farther examine yourself by\nprayer, according to those heads of enquiry. Try whether you can say\nto the Searcher of hearts, your conscience not condemning you, \u201cLord,\nthou seest, I am going to expend this sum, on that food, apparel,\nfurniture. And thou knowest, I act therein with a single eye, as\na steward of thy goods, expending this portion of them thus, in\npursuance of the design thou hadst in intrusting me with them. Thou\nknowest I do this, in obedience to thy word, as thou commandest,\nand because thou commandest it. Let this, I beseech thee, be an holy\nsacrifice, acceptable thro\u2019 Jesus Christ! And give me a witness in\nmyself, that for this labour of love, I shall have a recompence,\nwhen thou rewardest every man according to his works.\u201d Now if your\nconscience bear you witness in the Holy Ghost, that this prayer is\nwell pleasing to God, then have you no reason to doubt, but that\nexpence is right and good, and such as will never make you ashamed.\n\n6. You see then what it is, to _make yourselves friends of the mammon\nof unrighteousness_, and by what means you may procure, _that when\nye fail they may receive you into the everlasting habitations_. You\nsee the nature and extent of truly Christian prudence, so far as it\nrelates to the use of that great talent, money. _Gain all you can_,\nwithout hurting either yourself or your neighbour, in soul or body;\nby applying hereto with unintermitted diligence, and with all the\nunderstanding which God has given you. _Save all you can_, by cutting\noff every expence, which serves only to indulge foolish desire: to\ngratify either the desire of the flesh, the desire of the eye, or\nthe pride of life. Waste nothing, living or dying, on sin or folly,\nwhether for \u2666yourself or your children. And then _Give all you can_,\nor in other words give all you have to God. Do not stint yourself,\nlike a Jew rather than a Christian to this or that proportion. _Render\nunto_ God, not a tenth, not a third, not half; but _all that is_ God\u2019s,\nbe it more or less: by employing all, on yourself, your \u2660houshold, the\nhoushold of faith and all mankind, in such a manner, that you may give\na good account of your stewardship, when ye can be no longer stewards:\nin such a manner as the oracles of God direct, both by general and\nparticular precepts: in such a manner, that whatever ye do may be _a\nsacrifice of a sweet-smelling savour to_ God; and that every act may\nbe rewarded in that day, when the Lord cometh with all his saints.\n\n \u2666 removed unneeded word \u2018your\u2019\n\n \u2660 \u2018houshould\u2019 replaced with \u2018houshold\u2019\n\n7. Brethren, can we be either wise or faithful stewards, unless we\nthus manage our Lord\u2019s goods? We cannot; as not only the oracles\nof God, but our own conscience beareth witness. Then why should we\ndelay? Why should we confer any longer with flesh and blood, or men\nof the world? Our kingdom, our wisdom _is not of this world_: Heathen\ncustom is nothing to us. We follow no men any farther, than they are\nfollowers of Christ. Hear ye him: yea, to-day, while it is called\nto-day, hear and obey his voice. At this hour and from this hour, do\nhis will: fulfil his word, in this and in all things. I intreat you,\nin the name of the Lord Jesus, act up to the dignity of your calling.\nNo more sloth! Whatsoever your hand findeth to do, do it with your\nmight. No more waste! Cut off every expence which fashion, caprice,\nor flesh and blood demand. No more covetousness! But employ whatever\nGod has intrusted you with, in doing good, all possible good, in every\npossible kind and degree, to the houshold of faith, to all men. This\nis no small part of _the wisdom of the just_: give all ye have, as\nwell as all ye are, a spiritual sacrifice to him, who with-held not\nfrom you his Son, his only Son: so _laying up in store for yourselves\na good foundation against the time to come, that ye may attain eternal\nlife_.\n\n\n\n\n SERMON LI.\n\n THE GOOD STEWARD.\n\n\n LUKE xvi. 2.\n\n _Give an account of thy stewardship; for thou canst be no longer\n steward._\n\n1. THE relation which man bears to God, the creature to his Creator,\nis exhibited to us in the oracles of God under various representations.\nConsidered as a sinner, a fallen creature, he is there represented\nas a _debtor_ to his Creator. He is also frequently represented as a\n_servant_, which indeed is essential to him as a creature: insomuch\nthat this appellation is given to the Son of God when in his state of\nhumiliation: he _took upon him the form of a servant, being made in\nthe likeness of men_.\n\n2. But no character more exactly agrees with the present state of\nman than that of a _steward_. Our blessed Lord frequently represents\nhim as such; and there is a peculiar propriety in the representation.\nIt is only in one particular respect, namely, as he is a sinner,\nthat he is stiled a _debtor_. And when he is stiled a _servant_, the\nappellation is general and indeterminate. But a _steward_ is a servant\nof a particular kind: such a one as man is in all respects. This\nappellation is exactly expressive of his situation in the present\nworld; specifying what kind of servant he is to God, and what kind of\nservice his divine Master expects from him.\n\nIt may be of use then to consider this point throughly, and to make\nour full improvement of it. In order to this, let us, first, inquire,\nin what respects we are now God\u2019s _stewards_. Let us, secondly,\nobserve, that when he requires our souls of us, we _can be no longer\nstewards_. It will then only remain, as we may in the third place,\nobserve, to _give an account of our stewardship_.\n\n\nI. 1. And first, we are to enquire, in what respects we are now God\u2019s\n_stewards_. We are now indebted to him for all we have; but although\na debtor is obliged to return what he has received, yet until the time\nof payment comes, he is at liberty to use it as he pleases. It is not\nso with a steward; he is not at liberty to use what is lodged in his\nhands, as _he_ pleases, but as his master pleases. He has no right to\ndispose of any thing which is in his hands, but according to the will\nof his Lord. For he is not the proprietor of any of these things, but\nbarely intrusted with them by another: and intrusted on this express\ncondition, that he shall dispose of all as his master orders. Now this\nis exactly the case of every man, with relation to God. We are not\nat liberty to use what he has lodged in our hands, as _we_ please,\nbut as he pleases who alone is the possessor of heaven and earth, and\nthe Lord of every creature. We have no right to dispose of any thing\nwe have, but according to his will, seeing we are not proprietors\nof any of these things: they are all, as our Lord speaks, \u1f00\u03bb\u03bb\u03cc\u03c4\u03c1\u03b9\u03b1,\n_belonging to another person_; nor is any thing properly _our own_,\nin the land of our pilgrimage. We shall not receive \u03c4\u1f70 \u1f35\u03b4\u03b9\u03b1 _our own\nthings_, \u2019till we come to our own country. Eternal things only are our\nown: with all these temporal things we are barely intrusted by another;\nthe Disposer and Lord of all. And he intrusts us with them on this\nexpress condition, that we use them only as our master\u2019s goods, and\naccording to the particular directions, which he has given us in his\nword.\n\n2. On this condition he hath intrusted us with our souls, our bodies,\nour goods, and whatever other talents we have received. But in order\nto impress this weighty truth on our hearts, it will be needful to\ncome to particulars.\n\nAnd first, God has intrusted us with our _soul_, an immortal spirit,\nmade in the image of God, together with all the powers and faculties\nthereof, understanding, imagination, memory; will, and a train of\naffections, either included in it, or closely dependent upon it; love\nand hatred, joy and sorrow, respecting present good and evil; desire\nand aversion, hope and fear, respecting that which is to come. All\nthese St. _Paul_ seems to include in two words, when he says, _The\npeace of God shall keep your_ hearts _and_ minds. Perhaps indeed the\nlatter word, \u03bd\u03bf\u03ae\u03bc\u03b1\u03c4\u03b1, might rather be rendered _thoughts_: provided\nwe take that word in its most extensive sense, for every perception\nof the mind, whether active or passive.\n\n3. Now of all these, it is certain, we are only stewards. God has\nintrusted us with these powers and faculties, not that we may employ\nthem according to our own will, but according to the express orders\nwhich he has given us: (although it is true, that in doing his will,\nwe most effectually secure our own happiness, seeing it is herein only\nthat we can be happy, either in time, or in eternity.) Thus, we are\nto use our understanding, our imagination, our memory, wholly to the\nglory of him that gave them. Thus our will is to be wholly given up\nto him, and all our affections to be regulated as he directs. We are\nto love and hate, to rejoice and grieve, to desire and shun, to hope\nand fear, according to the rule which he prescribes, whose we are,\nand whom we are to serve in all things. Even our thoughts are not our\nown in this sense: they are not at our own disposal: but for every\ndeliberate motion of our mind, we are accountable to our great Master.\n\n4. God has, secondly, intrusted us with our _bodies_, (those\nexquisitely wrought machines, so _fearfully and wonderfully made_)\nwith all the powers and members thereof. He has intrusted us with the\norgans of _sense_, of sight, hearing, and the rest: but none of these\nare given us as our own, to be employed according to our own will.\nNone of these are _lent_ us in such a sense, as to leave us at liberty\nto use them as we please for a season. No: we have received them on\nthese very terms, that as long as they abide with us, we should employ\nthem all, in that very manner, and no other which he appoints.\n\n5. It is on the same terms, that he imparted to us that most excellent\ntalent of _speech. Thou hast given me a tongue_, says the antient\nwriter, _that I may praise thee therewith_. For this purpose was it\ngiven to all the children of men, to be employed in glorifying God.\nNothing therefore is more ungrateful, or more absurd, than to think or\nsay, _our tongues are our own_. That cannot be, unless we have created\nourselves, and so are independent on the Most High. Nay, but _it is he\nthat hath made us, and not we ourselves_. The manifest consequence is,\nthat he is still _Lord over us_, in this, as in all other respects. It\nfollows, that there is not a word of our tongue, for which we are not\naccountable to him.\n\n6. To him we are equally accountable for the use of our _hands_ and\n_feet_, and all the _members_ of our body. These are so many talents\nwhich are committed to our trust, until the time appointed by the\nFather. Until then, we have the use of all these; but as stewards, not\nas proprietors; to the end, we should _render them not as instruments\nof unrighteousness unto sin, but as instruments of righteousness unto\nGod_.\n\n7. God has intrusted us, thirdly, with a portion of _worldly goods_,\nwith food to eat, raiment to put on, and a place where to lay our\nhead, with not only the necessaries, but the conveniencies of life.\nAbove all, he has committed to our charge that precious talent, which\ncontains all the rest, _money_: indeed it is unspeakably precious, if\nwe are _wise and faithful stewards_ of it: if we employ every part of\nit for such purposes as our blessed Lord has commanded us to do.\n\n8. God has intrusted us, fourthly, with several talents, which do not\nproperly come under any of these heads: such is bodily _strength_:\nsuch are _health_, a pleasing _person_, an agreeable _address_: such\nare _learning_ and _knowledge_ in their various degrees, with all\nthe other advantages of _education_. Such is the _influence_ which we\nhave over others, whether by their _love_ and _esteem_ of us, or by\n_power_: power to do them good or hurt, to help or hinder them in the\ncircumstances of life. Add to these that invaluable talent of _time_,\nwith which God intrusts us from moment to moment. Add, lastly, that on\nwhich all the rest depend, and without which they would all be curses,\nnot blessings: namely, the _grace_ of God, the power of his holy\nSpirit, which alone worketh in us all that is acceptable in his sight.\n\n\nII. 1. *In so many respects are the children of men, stewards of the\nLord, _the Possessor of heaven and earth_. So large a portion of his\ngoods, of various kinds, hath he committed to their charge. But it is\nnot for ever, nor indeed for any considerable time. We have this trust\nreposed in us, only during the short, uncertain space that we sojourn\nhere below: only so long as we remain on earth, as this fleeting\nbreath is in our nostrils. The hour is swiftly approaching, it is\njust at hand, when we _can be no longer stewards_. The moment the body\n_returns to the dust as it was, and the spirit to God that gave it_,\nwe bear that character no more; the time of our stewardship is at an\nend. Part of those goods wherewith we were before intrusted, are now\ncome to an end: at least, they are so with regard to _us_: nor are we\nlonger intrusted with them: and that part which remains, can no longer\nbe employed or improved as it was before.\n\n2. *Part of what we were intrusted with before, is at an end, at least\nwith regard to us. What have we to do, after this life, with food,\nand raiment, and houses, and earthly possessions? The food of the\ndead is the dust of the earth: they are cloathed only with worms and\nrottenness. They dwell in _the house prepared for all flesh_: their\nlands know them no more. All their worldly goods are delivered into\nother hands, and they have _no more portion under the sun_.\n\n3. The case is the same with regard to the _body_. The moment the\nspirit returns to God, we are no longer stewards of this machine,\nwhich is then sown in corruption and dishonour. All the parts and\nmembers of which it was composed, lie mouldering in the clay. The\nhands have no longer power to move; the feet have forgot their office;\nthe flesh, sinews, the bones, are all hasting to be dissolved into\ncommon dust.\n\n4. Here end also the talents of a _mixt_ nature, our _strength_; our\n_health_; our _beauty_; our _eloquence_, and _address_; our faculty of\npleasing, of persuading, or convincing others. Here end likewise all\nthe _honours_ we once enjoyed, all the _power_ which was lodged in our\nhands, all the _influence_ which we once had over others, either by\nthe love or the esteem which they bore us. _Our love, our hatred, our\ndesire is perished_: none regard how we were once affected toward them.\nThey look upon the dead as neither able to help nor hurt them; so that\na _living dog is better than a dead lion_.\n\n5. *Perhaps a doubt may remain concerning some of the other talents\nwherewith we are now intrusted, whether they will cease to exist\nwhen the body returns to dust, or only cease to be improvable. Indeed\nthere is no doubt, but the kind of _speech_ which we now use, by\nmeans of these bodily organs, will then be intirely at an end, when\nthose organs are destroyed. It is certain the tongue will no more\noccasion any vibrations in the air: neither will the ear convey these\ntremulous motions to the common sensory. Even the _sonus exilis_, the\nlow, shrill voice, which the poet supposes to belong to a separate\nspirit, we cannot allow to have a real being; it is a mere flight\nof imagination. Indeed it cannot be questioned, but separate spirits\nhave some way to communicate their sentiments to each other: but\nwhat inhabitant of flesh and blood can explain that way? What we term\n_speech_, they cannot have. So that we can no longer be steward of\nthis talent, when we are numbered with the dead.\n\n6. *It may likewise admit of a doubt, whether our _senses_ will exist,\nwhen the organs of sense are destroyed. Is it not probable, that those\nof the lower kind will cease; the feeling, the smell, the taste, as\nthey have a more immediate reference to the body, and are chiefly,\nif not wholly intended for the preservation of it? But will not some\nkind of _sight_ remain, although the eye be closed in death? And will\nthere not be something in the soul, equivalent to the present sense\nof _hearing_? Nay, is it not probable, that these will not only exist\nin the separate state, but exist in a far greater degree, in a more\neminent manner than now! When the soul, disintangled from its clay,\nis no longer.\n\n \u201cA dying sparkle in a cloudy place;\n when it no longer\n Looks thro\u2019 the windows of the eye and ear.\u201d\n\nBut rather is all eye, all ear, all sense, in a manner we cannot yet\nconceive. And have we not a clear proof of the possibility of this, of\nseeing without the use of the eye, and hearing without the use of the\near? Yea, and an earnest of it continually? For does not the soul see,\nin the clearest manner, when the eye is of no use, namely, in dreams?\nDoes she not then enjoy the faculty of hearing, without any help from\nthe ear? But however this be, certain it is, that neither will our\n_senses_, any more than our _speech_, be intrusted to us in the manner\nthey are now, when the body lies in the silent grave.\n\n7. *How far the _knowledge_ or _learning_ which we have gained by\n_education_ will then remain, we cannot tell. _Solomon_ indeed says,\n_There is no work, nor device, nor knowledge, nor wisdom, in the\ngrave whither thou goest_. But it is evident, these words cannot be\nunderstood in an absolute sense. For it is so far from being true,\nthat there is _no knowledge_ after we have quitted the body, that the\ndoubt lies on the other side, whether there be any such thing as real\nknowledge till then? Whether it be not a plain sober truth, not a mere\npoetical fiction,\n\n That \u201call these shadows which for things we take,\n Are but the empty dreams, which in death\u2019s sleep we make\u201d?\n\nOnly excepting those things which God himself has been pleased to\nreveal to man. I will speak for one: after having sought for truth\nwith some diligence for half a century, I am at this day hardly sure\nof any thing, but what I learn from the bible. Nay, I positively\naffirm, I _know nothing_ else so certainly, that I would dare to stake\nmy salvation upon it.\n\nSo much however we may learn from _Solomon\u2019s_ words, that _that there\nis no_ such _knowledge_ or _wisdom in the grave_, as will be of any\nuse to an unhappy spirit; there _is no device_ there, whereby he\ncan now improve those talents, with which he was once intrusted. For\n_time_ is no more: the time of our trial for everlasting happiness\nor misery is past. _Our day_, the day of man, is over; _the day of\nsalvation is ended_. Nothing now remains but the day of the Lord,\nushering in, wide, unchangeable eternity.\n\n8. But still our souls, being incorruptible and immortal, of a\nnature _little lower than the angels_, (even if we are to understand\nthat phrase of our original nature, which may well admit of a doubt)\nwhen our bodies are mouldered into earth, will remain with all their\nfaculties. Our _memory_, our _understanding_ will be so far from being\ndestroyed, yea, or impaired by the dissolution of the body, that on\nthe contrary, we have reason to believe, they will be inconceivably\n\u2666strengthened. Have we not the clearest reason to believe, that they\nwill then be wholly freed from those defects, which now naturally\nresult from the union of the soul with the corruptible body? It is\nhighly probable, that from the time these are disunited, our memory\nwill let nothing slip: yea, that it will faithfully exhibit every\nthing to our view, which was ever committed to it. It is true, that\nthe invisible world is in scripture termed _the land of forgetfulness_;\nor as it is still more strongly expressed in the old translation, _the\nland where all things are forgotten_. They are forgotten; but by whom?\nNot by the inhabitants of that land, but by the inhabitants of the\nearth. It is with regard to them that the unseen world is _the land of\nforgetfulness. All things_ therein _are_ too frequently forgotten by\nthese; but not by disembodied spirits. From the time they have put off\nthe earthly tabernacle, we can hardly think they forget any thing.\n\n \u2666 \u2018strengthned\u2019 replaced with \u2018strengthened\u2019\n\n9. *In like manner the _understanding_ will doubtless be freed, from\nthe defects that are now inseparable from it. For many ages it has\nbeen an unquestioned maxim, _Humanum est errare & nescire_: Ignorance\nand mistake are inseparable from human nature. But the whole of this\nassertion is only true, with regard to living men, and holds no longer,\nthan while _the corruptible body presses down the soul_. Ignorance\nindeed belongs to every finite understanding, seeing there is none\nbeside God that knoweth all things: but not mistake. When the body is\nlaid aside, this also is laid aside for ever.\n\n10. What then can we say of an ingenious man, who has lately made\na discovery, that disembodied spirits have not only no _senses_\n(not even in sight or hearing) but no _memory_ or _understanding_,\nno _thought_ or perception, not so much as a _consciousness_ of\ntheir own existence? That they are in a dead sleep from death to the\nresurrection? _Consanguineus lethi sopor_ indeed! Such a sleep we may\nwell call _a near kinsman of death_, if it be not the same thing. What\ncan we say, but that ingenious men have strange dreams: and these they\nsometimes mistake for realities.\n\n11. But to return. As the soul will retain its understanding and\nmemory, notwithstanding the dissolution of the body, so undoubtedly\nthe _will_, including all the _affections_, will remain in its full\nvigour. If our love or anger, our hope or desire perish, it is only\nwith regard to those whom we leave behind. To them it matters not,\nwhether they were the objects of our love or hate, of our desire or\naversion. But in separate spirits themselves, we have no reason to\nbelieve, that any of these are extinguished. It is more probable, that\nthey work with far greater force, than while the soul was clogged with\nflesh and blood.\n\n12. But although all these, although both our knowledge and senses,\nour memory and understanding, together with our will, our love,\nhate, and all our affections, remain after the body is dropt off, yet\nin this respect they are as though they were not, we are no longer\nstewards of them. The things continue, but our stewardship does not:\nwe no more act in that capacity. Even the _grace_ which was formerly\nintrusted with us, in order to enable us to be faithful and wise\nstewards, is now no longer intrusted for that purpose. The days of\nour stewardship are ended.\n\n\nIII. 2. It now remains, that being _no longer stewards_, we _give an\naccount_ of our _stewardship_. Some have imagined, this is to be done\nimmediately after death, as soon as we enter into the world of spirits.\nNay, the church of _Rome_ does absolutely assert this; yea, makes it\nan article of faith. And thus much we may allow, the moment a soul\ndrops the body, and stands naked before God, it cannot but know what\nits portion will be to all eternity. It will have full in its view,\neither everlasting joy, or everlasting torment: as it is no longer\npossible for us to be deceived, in the judgment which we pass upon\nourselves. But the scripture gives us no reason to believe, that God\nwill then sit in judgment upon us. There is no passage in all the\noracles of God, which affirms any such thing. That which has been\nfrequently alledged for this purpose, seems rather to prove the\ncontrary: namely, (_Heb._ ix. 27.) _It is appointed for men once to\ndie, and after this, the judgment._ For in all reason, the word _once_\nis here to be applied, to judgment as well as death. So that the fair\ninference to be drawn from this very text, is, not that there are two\njudgments, a particular and a general: but that we are to be judged\nas well as to die, once only: not once immediately after death, and\nagain after the general resurrection; but then only _when the Son of\nMan shall come in his glory, and all his holy angels with him_. The\nimagination therefore of one judgment at death, and another at the end\nof the world, can have no place with those who make the written word\nof God, the whole and sole standard of their faith.\n\n2. The time then when we are to give this account, is when the _great\nwhite throne comes down from heaven, and he that sitteth thereon, from\nwhose face the heavens and the earth flee away, and there is found no\nplace for them_. It is then the _dead, small and great_, will _stand\nbefore God: and the books_ will be _opened_; the book of scripture,\nto them who were entrusted therewith, the book of conscience to\nall mankind. The _book of remembrance_ likewise, (to use another\nscriptural expression) which had been written from the foundation of\nthe world, will then be laid open to the view of all the children of\nmen. Before all these, even the whole human race, before the devil\nand his angels, before an innumerable company of holy angels, and\nbefore God, the Judge of all: thou wilt appear, without any shelter\nor covering, without any possibility of disguise, to give a particular\naccount of the manner wherein thou hast employed all thy Lord\u2019s goods.\n\n3. The judge of all will then enquire, \u201cHow didst thou employ thy\n_soul_? I intrusted thee with an immortal spirit, endowed with various\npowers and faculties, with _understanding, imagination, memory, will,\naffections_. I gave thee withal full and express directions, how all\nthese were to be employed. Didst thou employ thy _understanding_,\nas far as it was capable, according to those directions, namely,\nin the knowledge of thyself and me? My nature, my attributes? My\nworks, whether of creation, of providence, or of grace? In acquainting\nthyself with my word? In using every means to increase thy knowledge\nthereof? In meditating thereon day and night? Didst thou employ thy\n_memory_ according to my will? In treasuring up whatever knowledge\nthou hadst acquired, which might conduce to my glory, to thy own\nsalvation, or the advantage of others? Didst thou store up therein,\nnot things of no value, but whatever instruction thou hadst learned\nfrom my word: and whatever experience thou hadst gained, of my wisdom,\ntruth, power, and mercy? Was thy _imagination_ employed, not in\npainting vain images, much less such as nourished _foolish and hurtful\ndesires_, but in representing to thee whatever would profit thy soul,\nand awaken thy pursuit of wisdom and holiness? Didst thou follow my\ndirections with regard to thy _will_? Was it wholly given up to me?\nWas it swallowed up in mine, so as never to oppose, but always run\nparallel with it? Were thy _affections_ placed and regulated in such\na manner, as I appointed in my word? Didst thou give me thy heart?\nDidst thou not love the world, neither the things of the world? Was\nI the object of thy love? Was all thy desire unto me, and unto the\nremembrance of my name? Was I the joy of thy heart, the delight of\nthy soul, the chief among ten thousand? Didst thou sorrow for nothing\nbut what grieved my Spirit? Didst thou fear and hate nothing but sin?\nDid the whole stream of thy affections flow back to the ocean from\nwhence they came? Were thy _thoughts_ employed according to my will?\nNot in ranging to the ends of the earth, not on folly, or sin: but\non _whatsoever things were pure, whatsoever things were holy_, on\nwhatsoever was conducive to my _glory_, and to _peace and good-will\namong men_?\u201d\n\n4. The Lord will then inquire, \u201cHow didst thou employ the _body_\nwherewith I intrusted thee? I gave thee a _tongue_, to praise me\ntherewith: didst thou use it to the end for which it was given?\nDidst thou employ it, not in evil-speaking or idle-speaking, not in\nuncharitable or unprofitable conversation: but in such as was good, as\nwas necessary or useful, either to thyself or others? Such as always\ntended, directly or indirectly, to _minister grace to the hearers_?\nI gave thee, together with thy other _senses_, those grand avenues\nof knowledge, _sight_ and _hearing_: were these employed to those\nexcellent purposes for which they were bestowed upon thee? In bringing\nthee in more and more instruction in righteousness and true holiness?\nI gave thee hands and feet and various _members_ wherewith to perform\nthe works which were prepared for thee: were they employed, not in\ndoing _the will of the flesh_, of thy evil nature, or _the will of\nthe mind_, (the things to which thy reason or fancy led thee,) but\n_the will of him that sent_ thee into the world, merely to work out\nthy own salvation? Didst thou present all thy members, not to sin, as\ninstruments of unrighteousness, but to me alone, through the Son of my\nlove, _as instruments of righteousness_?\u201d\n\n5. The Lord of all will next enquire, \u201cHow didst thou employ the\n_worldly goods_ which I lodged in thy hands? Didst thou use thy\nfood, not so as to seek or place thy happiness therein, but so as to\npreserve the body in health, in strength, and vigour, a fit instrument\nfor the soul? Didst thou use apparel, not to nourish pride or vanity,\nmuch less to tempt others to sin, but conveniently and decently to\ndefend thyself from the injuries of the weather? Didst thou prepare\nand use thy house and all other conveniencies, with a single eye to my\nglory? In every point seeking not thy own honour, but mine: studying\nto please not thyself, but me? Once more: in what manner didst thou\nemploy that comprehensive talent _money_? Not in gratifying the\ndesire of the flesh, the desire of the eye, or the pride of life? Not\nsquandering it away in vain expences, the same as throwing it into the\nsea? Not hoarding it up to leave behind thee, the same as burying it\nin the earth? But first supplying thy own reasonable wants, together\nwith those of thy family: then restoring the remainder to me, through\nthe poor, whom I had appointed to receive it: looking upon thyself\nas only one of that number of poor, whose wants were to be supplied\nout of that part of my substance, which I had placed in thy hands for\nthis purpose: leaving thee the right of being supplied first, and the\nblessedness of giving rather than receiving? Wast thou accordingly\na general benefactor to mankind? Feeding the \u2666hungry, cloathing the\nnaked, comforting the sick, assisting the stranger, relieving the\nafflicted, according to their various necessities? Wast thou eyes to\nthe blind, and feet to the lame? A father to the fatherless, and an\nhusband to the widow? And didst thou labour to improve all outward\nworks of mercy, as means of saving souls from death?\u201d\n\n \u2666 \u2018hungery\u2019 replaced with \u2018hungry\u2019\n\n6. Thy Lord will \u2666farther enquire, \u201cHast thou been a wise and faithful\nsteward, with regard to the talents of a mixt nature which I lent\nthee? Didst thou employ thy _health_ and _strength_, not in folly or\nsin, not in the pleasures which perished in the using, _not in making\nprovision for the flesh, to fulfil the desires thereof_, but in a\nvigorous pursuit of that better part, which none could take away\nfrom thee? Didst thou employ whatever was pleasing in thy _person_\nor _address_, whatever advantages thou hadst by _education_, whatever\nshare of _learning_, whatever _knowledge_ of things or men was\ncommitted to thee, for the promoting of virtue in the world, for the\nenlargement of my kingdom? Didst thou employ whatever share of _power_\nthou hadst, whatever _influence_ over others, by the love or esteem\nof thee which they had conceived, for the increase of their wisdom\nand holiness? Didst thou employ that inestimable talent of _time_,\nwith wariness and circumspection, as duly weighing the value of every\nmoment, and knowing that all were numbered in eternity? Above all,\nwast thou a good steward of my _grace_, preventing, accompanying, and\nfollowing thee? Did thou duly observe and carefully improve all the\ninfluences of my Spirit? Every good desire? Every measure of light?\nAll his sharp or gentle reproofs? How didst thou profit by _the Spirit\nof Bondage and fear_, which was previous to _the Spirit of Adoption_?\nAnd when thou wast made a partaker of this Spirit, _crying in thy\nheart, Abba, Father_, didst thou stand fast in the glorious liberty\nwherewith I made thee free? Didst thou from thenceforth present thy\nsoul and body, all thy thoughts, thy words and actions, in one flame\nof love, as an holy sacrifice, glorifying me with thy body and thy\nspirit? Then _well-done, good and faithful servant! Enter thou into\nthe joy of thy Lord!_\u201d And what will remain, either to the faithful or\nunfaithful steward? Nothing but the execution of that sentence, which\nhas been passed by the righteous Judge; fixing thee in a state which\nadmits of no change, through everlasting ages. It remains only, that\nthou be rewarded to all eternity, according to thy works.\n\n \u2666 \u2018faarther\u2019 replaced with \u2018farther\u2019\n\n\nIV. 1. From these plain considerations we may learn, first, How\nimportant is this short, uncertain day of life! How precious, above\nall utterance, above all conception, is every portion of it!\n\n \u201cThe least of these a serious care demands;\n For tho\u2019 they\u2019re little, they are golden sands!\u201d\n\nHow deeply does it concern every child of man, to let none of these\nrun to waste; but to improve them all to the noblest purposes, as long\nas the breath of God is in his nostrils!\n\n2. We learn from hence, secondly, that there is no employment of our\ntime, no action or conversation that is purely _indifferent_. All is\ngood or bad, because all our time, as every thing we have, is _not\nour own_. All these are, as our Lord speaks, \u03c4\u1f70 \u1f00\u03bb\u03bb\u03cc\u03c4\u03c1\u03b9\u03b1, the property\nof another; of God, our Creator. Now these either are, or are not\nemployed, according to his will. If they are so employed, all is good;\nif they are not, all is evil. Again: it is his will, that we should\ncontinually grow in grace, and in the living knowledge of our Lord\nJesus Christ. Consequently, every thought, word, and work whereby this\nknowledge is increased, whereby we grow in grace, is good: and every\none whereby this knowledge is not increased, is truly and properly\nevil.\n\n3. We learn from hence, thirdly, that there are no works of\nsupererogation; that we can never do more than our duty: seeing all we\nhave is not our own, but God\u2019s, all we can do is due to him. We have\nnot received this or that, or many things only, but every thing from\nhim: therefore every thing is his due. He that gives us all, must\nneeds have a right to all. So that if we pay him any thing less than\nall, we cannot be _faithful stewards_. And considering _every man\nshall receive his own reward, according to his own_ labour, we cannot\nbe _wise stewards_, unless we labour to the uttermost of our power:\nnot leaving any thing undone, which we possibly can do, but putting\nforth all our strength.\n\n4. Brethren, _Who is an understanding man and endued with knowledge\namong you_? Let him shew the wisdom from above; by walking suitably\nto his character. If he so account of himself, as a steward of the\nmanifold gifts of God, let him see that all his thoughts, and words,\nand works be agreeable to the post God has assigned him. It is no\nsmall thing, to lay out for God all which you have received from God.\nIt requires all your wisdom, all your resolution, all your patience\nand constancy: far more than ever you had by nature: but not more than\nyou may have by grace. For his grace is sufficient for you, and _all\nthings_, you know, _are possible to him that believeth_. By faith then,\n_put on the Lord Jesus Christ; put on the whole armour of God_, and\nyou shall be enabled to glorify him in all your words and works, yea,\nto bring every thought into captivity to the obedience of Christ.\n\n EDINBURGH,\n _May 14, 1768_.\n\n\n\n\n SERMON LII.\u00b9\n\n \u00b9 Preached before the Society for Reformation of Manners, on\n Sunday, January 30, 1763, at the Chappel in West-street,\n Seven Dials.\n\n\n PSALM xciv. 16.\n\n _Who will rise up with me against the wicked?_\n\n1. IN all ages, men who neither feared God nor regarded man, have\ncombined together and formed confederacies, to carry on the works\nof darkness. And herein they have shewn themselves wise in their\ngeneration; for by this means they more effectually promoted the\nkingdom of their father, the devil, than otherwise they could have\ndone. On the other hand, men who did fear God and desire the happiness\nof their fellow-creatures, have in every age found it needful to join\ntogether, in order to oppose the works of darkness, to spread the\nknowledge of God their Saviour, and to promote his kingdom upon earth.\nIndeed he himself has instructed them so to do. From the time that\nmen were upon the earth, he hath taught them to join together in his\nservice, and has united them in one body by one spirit. And for this\nvery end he has joined them together, _that he might destroy the works\nof the devil_, first in them that are already united, and by them in\nall that are round about them.\n\n2. This is the original design of the church of Christ. It is a\nbody of men compacted together, in order first, to save each his\nown soul, then to assist each other in working out their salvation,\nand afterwards as far as in them lies, to save all men from present\nand future misery, to overturn the kingdom of Satan, and set up\nthe kingdom of Christ. And this ought to be the continued care and\nendeavour of every member of his church. Otherwise he is not worthy\nto be called a member thereof, as he is not a living member of Christ.\n\n3. Accordingly this ought to be the constant care and endeavour of\nall those, who are united together in these kingdoms, and are commonly\ncalled _The Church of England_. They are united together for this very\nend, to oppose the devil and all his works, and to wage war against\nthe world and the flesh, his constant and faithful allies. But do they\nin fact answer the end of their union? Are all who stile themselves\n\u201cmembers of the church of _England_\u201d heartily engaged in opposing the\nworks of the devil, and fighting against the world and the flesh? Alas,\nwe cannot say this. So far from it, that a great part, I fear, the\ngreater part of them, are themselves _the world_, the people that know\nnot God, to any saving purpose: are indulging, day by day, instead\nof _mortifying the flesh, with its affections and desires_; and doing\nthemselves those works of the devil, which they are peculiarly engaged\nto destroy.\n\n4. There is therefore still need, even in this _Christian country_\n(as we _courteously_ stile _Great Britain_) yea, in this _Christian\nchurch_ (if we may give that title to the bulk of our nation) of\nsome to _rise up against the wicked_, and join together _against the\nevil-doers_. Nay, there was never more need than there is at this day,\nfor _them that fear the Lord_, to _speak often together_, on this very\nhead, how they may _lift up a standard against the iniquity_ which\noverflows the land. There is abundant cause for all the servants of\nGod, to join together against the works of the devil, with united\nhearts and counsels and endeavours, to make a stand for God, and to\nrepress, as much as in them lies, these _floods of ungodliness_.\n\n5. For this end a few persons in _London_, towards the close of the\nlast century, united together, and after awhile were termed, \u201cThe\nSociety for Reformation of Manners.\u201d And incredible good was done by\nthem, for near forty years. But then most of the original members,\nbeing gone to their reward, those who succeeded them grew faint in\ntheir mind, and departed from the work. So that a few years ago the\nsociety ceased, nor did any of the kind remain in the kingdom.\n\n6. It is a society of the same nature, which has been lately formed.\nI purpose to shew, first, The nature of their design, and the _steps_\nthey have hitherto taken; 2. The _excellency_ of it, with the various\n_objections_ which have been raised against it; 3. _What manner of\nmen_ they ought to be, who engage in such a design; and 4. With what\n_spirit_ and in what _manner_ they should proceed in the prosecution\nof it. I shall conclude with an _application_ both to them, and to all\nthat fear God.\n\n\nI. 1. I am, first, to shew the _nature_ of their design and the\n_steps_ they have hitherto taken.\n\nIt was on a Lord\u2019s day in _August_ 1757, that in a small company, who\nwere met for prayer and religious conversation, mention was made of\nthe gross and open profanation of that sacred day, by persons buying\nand selling, keeping open shop, tippling in ale-houses, and standing\nor sitting in the streets, roads or fields, vending their wares as\non common days: especially in _Moorfields_, which was then full of\nthem every Sunday, from one end to the other. It was considered, what\nmethod could be taken, to redress these grievances? And it was agreed,\nthat six of them should in the morning wait upon Sir _John Fielding_\nfor instruction. They did so. He approved of the design, and directed\nthem how to carry it into execution.\n\n2. They first delivered petitions to the Right Honourable the\nLord Mayor and the court of Aldermen, to the Justices sitting at\n_Hick\u2019s-Hall_, and those in _Westminster-Hall_. And they received\nfrom all these honourable benches much encouragement to proceed.\n\n3. It was next judged proper, to signify their design to many persons\nof eminent rank, and to the body of the clergy, as well as the\nministers of other denominations, belonging to the several churches\nand meetings, in and about the cities of _London_ and _Westminster_.\nAnd they had the satisfaction to meet with an hearty consent and\nuniversal approbation from them.\n\n4. They then printed and dispersed, at their own expence, several\nthousand books of instruction, to constables and other parish-officers,\nexplaining and inforcing their several duties. And to prevent, as far\nas possible, the necessity of proceeding to an actual execution of the\nlaws, they likewise printed and dispersed, in all parts of the town,\ndissuasives from sabbath-breaking, extracts from acts of parliament\nagainst it, and notices to the offenders.\n\n5. The way being paved by these precautions, it was in the beginning\nof the year 1758, that after notices delivered again and again,\nwhich were as often set at nought, actual informations were made\nto magistrates, against persons profaning the Lord\u2019s day. By this\nmeans they first cleared the streets and fields, of those notorious\noffenders, who without any regard either to God or the King, were\nselling their wares from morning to night. They proceeded to a more\ndifficult attempt, the preventing _tippling_ on the Lord\u2019s day,\nspending the time in ale-houses which ought to be spent in the more\nimmediate worship of God. Herein they were exposed to abundance of\nreproach, to insult and abuse of every kind: having not only the\ntipplers and those who entertained them, the ale-house-keepers, to\ncontend with, but rich and honourable men, partly the landlords of\nthose ale-house-keepers, partly those who furnished them with drink,\nand in general all who gained by their sins. Some of these were not\nonly men of substance, but men of authority; nay, in more instances\nthan one, they were the very persons before whom the delinquents were\nbrought. And the treatment they gave those who laid the informations,\nnaturally encouraged _the beasts of the people_, to follow their\nexample, and to use them as fellows not fit to live upon the earth.\nHence they made no scruple, not only to treat them with the basest\nlanguage, not only to throw at them mud or stones or whatever came to\nhand, but many times to beat them without mercy, and to drag them over\nthe stones, or through the kennels. And that they did not murder them,\nwas not for want of will; but the bridle was in their teeth.\n\n6. Having therefore received help from God, they went on to restrain\n_Bakers_ likewise, from spending so great a part of the Lord\u2019s day,\nin exercising the works of their calling. But many of these were more\nnoble than the victuallers. They were so far from resenting this,\nor looking upon it as an affront, that several who had been hurried\ndown the stream of custom, to act contrary to their own conscience,\nsincerely thanked them for their labour and acknowledged it as a real\nkindness.\n\n7. In clearing the streets, fields and ale-houses of sabbath-breakers,\nthey fell upon another sort of offenders as mischievous to society as\nany, namely, _Gamesters_ of various kinds. Some of these were of the\nlowest and vilest class, commonly called _gamblers_, who make a trade\nof seizing on young, and unexperienced men, and tricking them out of\nall their money. And after they have beggared them, they frequently\nteach them the same mystery of iniquity. Several nests of these they\nhave rooted out, and constrained not a few of them, honestly to earn\ntheir bread by the sweat of their brow, and the labour of their hands.\n\n8. Increasing in number and strength, they extended their views, and\nbegan not only to repress _profane swearing_, but to remove out of our\nstreets, another public nuisance and scandal of the Christian name,\n_common prostitutes_. Many of these were stopped in their mid career\nof audacious wickedness. And in order to go to the root of the disease,\nmany of the _houses_ that entertained them, have been detected,\nprosecuted according to law, and totally suppressed. And some of the\npoor, desolate women themselves, tho\u2019 fallen to\n\n \u201cThe lowest line of human infamy\u201d\n\nhave acknowledged the gracious providence of God, and broke off their\nsins by lasting repentance. Several of these have been placed out, and\nseveral received into the _Magdalen Hospital_.\n\n9. If a little digression may be allowed, who can sufficiently admire\nthe wisdom of Divine Providence, in the disposal of the times and\nseasons, so as to suit one occurrence to another? For instance. Just\nat a time when many of these poor creatures, being stopt in their\ncourse of sin, found a desire of leading a better life, as it were\nin answer to that sad question, \u201cBut if I quit the way I now am in,\nwhat can I do to live? For I am not mistress of any trade; and I have\nno friends that will receive me:\u201d I say, just at this time, God has\nprepared the _Magdalen Hospital_. Here those who have no trade, nor\nany friends to receive them, are received with all tenderness. Here\nthey may live, and that with comfort, being provided with all things,\nthat are needful _for life and godliness_.\n\n10. But to return. The number of persons brought to justice, from\n_August_ 1757, to _August_ 1762 is\n\n 9596\n From thence to the present time:\n For unlawful gaming, and profane \u2666swearing, 40\n For sabbath-breaking, 400\n Lewd women and keepers of ill houses, 550\n For offering to sale obscene prints, 2\n \u2500\u2500\u2500\u2500\u2500\u2500\n In all 10,588\n\n \u2666 \u2018swering\u2019 replaced with \u2018swearing\u2019\n\n11. In the admission of members into the society, no regard is had to\nany particular sect or party. Whoever is found upon enquiry to be a\ngood man, is readily admitted. And none who has selfish or pecuniary\nviews, will long continue therein: not only because he can gain\nnothing thereby, because he would quickly be a loser: inasmuch as he\nmust commence subscriber, as soon as he is a member. Indeed the vulgar\ncry is \u201cThese are all _Whitfelites_.\u201d But it is a great mistake. About\ntwenty of the constantly subscribing members, are all that are in\nconnexion with Mr. _Whitefield_. About fifty are in connexion with\nMr. _Wesley_. About twenty, who are of the established Church, have\nno connexion with either: and about seventy are dissenters, who make\nin all an hundred and sixty. There are indeed many more, who assist\nin the work by occasional subscriptions.\n\n\nII. 1. These are the steps which have been hitherto taken, in\nprosecution of this design. I am in the second place, to shew, the\n_excellency_ thereof, notwithstanding the _objections_ which have been\nraised against it. Now this may appear from several considerations.\nAnd first, from hence: That the making an open stand, against all the\nungodliness and unrighteousness, which overspread our land as a flood,\nis one of the noblest ways of confessing Christ in the face of his\nenemies. It is giving glory to God, and shewing mankind, that even in\nthese dregs of time\n\n \u201cThere are, who faith prefer,\n Tho\u2019 few, and piety to God.\u201d\n\nAnd what more excellent, than to render to God, the honour due unto\nhis name? To declare by a stronger proof than words, even by suffering,\nand running all hazards, _Verily there is a reward for the righteous;\ndoubtless there is a God that judgeth the earth_.\n\n2. How excellent is the design, to prevent in any degree, the\ndishonour done to his glorious name, the contempt which is poured\non his authority, and the scandal brought upon our holy religion, by\nthe gross, flagrant wickedness of those who are still called by the\nname of Christ? To stem in any degree the torrent of vice, to repress\nthe floods of ungodliness, to remove in any measure those occasions\nof blaspheming the worthy name whereby we are called, is one of\nthe noblest designs it can possibly enter into the heart of man to\nconceive.\n\n3. And as this design thus evidently tends, to bring _glory to God in\nthe highest_, so it no less manifestly conduces, to the establishing\n_peace upon earth_. For as all sin directly tends, both to destroy our\npeace with God, by setting him at open defiance, to banish peace from\nour own breasts, and to set every man\u2019s sword against his neighbour:\nso whatever prevents or removes sin, does in the same degree promote\npeace, both peace in our own soul, peace with God, and peace with\none another. Such are the genuine fruits of this design, even in\nthe present world. But why should we confine our views to the narrow\nbounds of time and space? Rather pass over these into eternity. And\nwhat fruit of it shall we find there? Let the apostle speak: _Brethren,\nif one of you err from the truth, and one convert him_ (not to this\nor that opinion, but to God!) _let him know, that he who converteth\na sinner from the error of his way, shall save a soul from death, and\nhide a multitude of sins_, Jam. v. 19, 20.\n\n4. Nor is it to individuals only, whether those who betray others\ninto sin, or those that are liable to be betrayed and destroyed\nby them, that the benefit of this design redounds, but to the whole\ncommunity whereof we are members. For is it not a sure observation,\n_righteousness exalteth a nation_? And is it not as sure on the other\nhand, that _sin is a reproach_ to any _people_? Yea, and bringeth down\nthe curse of God upon them? So far therefore as righteousness in any\nbranch is promoted, so far is the national interest advanced. So far\nas sin, especially open sin is restrained, the curse and reproach are\nremoved from us. Whoever therefore they are that labour herein, they\nare general benefactors. They are the truest friends of their king\nand country. And in the same proportion as their design takes place,\nthere can be no doubt, but God will give national prosperity, in\naccomplishment of his faithful word, _Them that honour me, I will\nhonour_.\n\n5. But it is objected, \u201cHowever excellent a design this is, it does\nnot concern _you_. For are there not persons, to whom the repressing\nthese offences and punishing the offenders properly belong? Are\nthere not constables and other parish-officers, who are bound by\noath to this very thing?\u201d There are constables and church-wardens in\nparticular, who are engaged by solemn oaths, to give due information\nagainst profaners of the Lord\u2019s day, and all other scandalous sinners.\nBut if they leave it undone, if notwithstanding their oaths, they\ntrouble not themselves about the matter, it concerns all that fear God,\nthat love mankind, and that wish well to their king and country, to\npursue this design with the very same vigour, as if there were no\nofficers existing. It being just the same thing, if they are of no use,\nas if they had no being.\n\n6. \u201cBut this is only a pretence: their real design, is to get money by\ngiving informations.\u201d So it has frequently and roundly been affirmed;\nbut without the least shadow of truth. The contrary may be proved\nby a thousand instances: no member of the society, takes any part of\nthe money which is by the law allotted to the informer. They never\ndid from the beginning: nor does any of them ever receive any thing,\nto suppress or withdraw their information. This is another mistake,\nif not wilful slander, for which there is not the least foundation.\n\n\u26667. \u201cBut the design is impracticable. Vice is risen to such an head,\nthat it is impossible to suppress it: especially by such means.\nFor what can an handful of poor people, do in opposition to all the\nworld?\u201d _With men this is impossible, but not with God._ And they\ntrust, not in themselves, but him. Be then the patrons of vice ever\nso strong, to him they are no more than grasshoppers. And all means\nare alike to him. It is the same thing with God _to deliver by many\nor by few_. The small number therefore of those who are on the Lord\u2019s\nside is nothing, neither the great number of those that are against\nhim. Still he doth whatever pleaseth him. And _there is no counsel or\nstrength against the Lord_.\n\n \u2666 \u20189\u2019 replaced with \u20187\u2019\n\n8. \u201cBut if the end you aim at, be really to reform sinners, you chuse\nthe wrong means. It is the word of God must effect this, and not human\nlaws. And it is the work of ministers, not of magistrates. Therefore\nthe applying to these, can only produce an outward reformation. It\nmakes no change in the heart.\u201d\n\nIt is true the word of God is the chief, ordinary means, whereby he\nchanges both the hearts and lives of sinners: and he does this chiefly\nby the ministers of the gospel. But it is likewise true, that the\nmagistrate is _the minister of God_: and that he is designed of God\n_to be a terror to evil doers_, by executing human laws upon them.\nIf this does not change the heart, yet to prevent outward sin, is\none valuable point gain\u2019d. There is so much the less dishonour done\nto God, less scandal brought on our holy religion, less curse and\nreproach upon our nation, less temptation laid in the way of others.\nYea, and less wrath heaped up by the sinners themselves against the\nday of wrath.\n\n9. \u201cNay, rather more: for it makes many of them hypocrites, pretending\nto be what they are not. Others, by exposing them to shame, and\nputting them to expence, are made impudent and desperate in wickedness:\nso that in reality none of them are any better, if they are not worse\nthan they were before.\u201d\n\nThis is a mistake all over. For 1. Where are these hypocrites? We\nknow none who have pretended to be what they were not. 2. The exposing\nobstinate offenders to shame, and putting them to expence, does not\nmake them desperate in offending, but afraid to offend. 3. Some of\nthem, far from being worse, are substantially better, the whole tenor\nof their lives being changed. Yea 4. Some are inwardly changed, even\n_from darkness to light, and from the power of Satan unto God_.\n\n10. \u201cBut many are not convinced, that buying or selling on the Lord\u2019s\nday is a sin.\u201d\n\nIf they are not convinced, they ought to be: it is high time they\nshould. The case is as plain as plain can be. For if an open, wilful\nbreach both of the law of God and the law of the land, is not sin,\npray what is? And if such a breach both of divine and human laws is\nnot to be punished, because a man is not convinced it is a sin, there\nis an end of all execution of justice, and all men may live as they\nlist.\n\n11. \u201cBut _mild_ methods ought to be tried first.\u201d They ought. And so\nthey are. A mild admonition is given to every offender, before the law\nis put in execution against him: nor is any man prosecuted, till he\nhas express notice, that this will be the case, unless he will prevent\nthat prosecution, by removing the cause of it. In every case the\nmildest method is used, which the nature of the case will bear: nor\nare severer means ever applied, but when they are absolutely necessary\nto the end.\n\n12. \u201cWell, but after all this stir about reformation, what real good\nhas been done?\u201d Unspeakable good; and abundantly more, than any one\ncould have expected, in so short a time, considering the small number\nof the instruments, and the difficulties they had to encounter. Much\nevil has been already prevented, and much has been removed. Many\nsinners have been outwardly reformed; some have been inwardly changed.\nThe honour of him whose name we bear, so openly affronted, has been\nopenly defended. And it is not easy to determine, how many and how\ngreat blessings, even this little stand, made for God and his cause,\nagainst his daring enemies, may already have derived upon our whole\nnation. On the whole then, after all the objections that can be made,\nreasonable men may still conclude, a more excellent design could\nscarce ever enter into the heart of man.\n\n\nIII. 1. But _what manner of men_ ought they to be, who engage in such\na design? Some may imagine, any that are willing to assist therein,\nought readily to be admitted; and that the greater the number of\nmembers, the greater will be their influence. But this is by no means\ntrue: matter of fact undeniably proves the contrary. While the former\nsociety for reformation of manners, consisted of chosen members only,\ntho\u2019 neither many, rich, nor powerful, they broke thro\u2019 all opposition,\nand were eminently successful in every branch of their undertaking.\nBut when a number of men, less carefully chosen, were received into\nthat society, they grew less and less useful, till by insensible\ndegrees, they dwindled into nothing.\n\n2. The _number_ therefore of the members is no more to be attended to,\nthan the riches or eminence. This is a work of God. It is undertaken\nin the name of God, and for his sake. It follows, that men who neither\nlove nor fear God, have no part or lot in this matter, _Why takest\nthou my covenant in thy mouth_, may God say to any of these, _whereas\nthou_ thyself _hatest to be reformed, and hast cast my words behind\nthee_? Whoever therefore lives in any known sin, is not fit to engage\nin reforming sinners. More especially if he is guilty in any instance,\nor in the least degree, of profaning the name of God, or buying,\nselling or doing any unnecessary work on the Lord\u2019s day, or offending\nin any other of those instances, which this society is peculiarly\ndesigned to reform. No: let none who stands himself in need of this\nreformation, presume to meddle with such an undertaking. First,\nlet him _pull the beam out of his own eye_. Let him be himself\n_unblamable_ in all things.\n\n3. Not that this will suffice. Every one engaging herein, should be\nmore than a harmless man. He should be a man of _faith_: having at\nleast such a degree of that _evidence of things not seen_, as to _aim\nnot at the things that are seen, which are temporal, but at those that\nare not seen, which are eternal_: such a faith, as produces a steady\n_fear of God_, with a lasting resolution, by his grace to abstain\nfrom all that he has forbidden, and to do all that he has commanded.\nHe will more especially need, that particular branch of faith,\n_confidence in God_. It is this faith which _removes mountains_, which\n_quenches the violence of fire_, which breaks thro\u2019 all opposition,\nand enables one to stand against and _chase a thousand_, knowing in\nwhom his strength lies, and even when he has _the sentence of death in\nhimself, trusting in him who raiseth the dead_.\n\n4. He that has faith and confidence in God, will of consequence be\na man of _courage_. And such it is highly needful every man should\nbe, who engages in this undertaking. For many things will occur in\nthe prosecution thereof, which are terrible to nature: indeed so\nterrible, that all who _confer with flesh and blood_ will be afraid to\nincounter them. Here therefore true courage has its proper place, and\nis necessary in the highest degree. And this, faith only can supply.\nA believer can say,\n\n I fear no denial;\n No danger I fear:\n Nor start from the trial;\n For Jesus is near.\n\n5. To _courage, patience_ is nearly allied: the one regarding future,\nthe other present evils. And whoever joins in carrying on a design of\nthis nature, will have great occasion for this. For notwithstanding\nall his unblamableness, he will find himself just in _Ishmael_\u2019s\nsituation, _his hand against every man, and every man\u2019s hand against\nhim_. And no wonder. If it be true, that _all who will live godly,\nshall suffer persecution_, how eminently must this be fulfilled in\nthem, who not content to live godly themselves, compel the ungodly to\ndo so too, or at least to refrain from notorious ungodliness? Is not\nthis, declaring war against all the world? Setting all the children of\nthe devil at defiance? And will not Satan himself, _the prince of this\nworld, the ruler of the darkness_ thereof, exert all his subtlety and\nall his force, in support of his tottering kingdom? Who can expect,\nthe _roaring lion_ will tamely submit to have the prey plucked out of\nhis teeth? _Ye have_ therefore _need of patience_, that _when ye have\ndone the will of God ye may receive the promise_.\n\n6. And ye have need of _steddiness_, that ye may _hold fast_ this\n_profession of your faith without wavering_. This also should be\nfound in all that unite in this society; which is not a task for a\n_double-minded man_, for one that is _unstable in his ways_. He that\nis as a reed shaken with the wind, is not fit for this warfare, which\ndemands a firm purpose of soul, a constant, determined resolution.\nOne that is wanting in this, may _set his hand to the plow_: but\nhow soon will he _look back_? He may indeed _endure for a time. But\nwhen persecution or tribulation_, public or private troubles, _arise\nbecause of the_ work, _immediately he is offended_.\n\n7. Indeed it is hard for any to persevere in so unpleasing a work,\nunless _love_ overpowers both pain and fear. And therefore it is\nhighly expedient that all engaged therein, have _the love of God shed\nabroad in their hearts_: that they should all be able to declare, _we\nlove him, because he first loved us_. The presence of him whom their\nsoul loveth, will then make their labour light. They can then say, not\nfrom the wildness of an heated imagination, but with the utmost truth,\n\u2666and soberness.\n\n \u2666 duplicate \u2018and\u2019 removed\n\n With thee conversing, I forget\n All time, and toil, and care:\n Labour is rest, and pain is sweet,\n While thou, my God, art here.\n\n8. What adds a still greater sweetness even to labour and pain, is the\nChristian _love of our neighbour_. When they _love their neighbour_,\nthat is, every soul of man, _as themselves_, as their own souls; when\n_the love of Christ constrains_ them to love one another, _even as\nhe loved us_; when, as he _tasted death for every man_, so they are\n_ready to lay down their life for their brethren_, (including in that\nnumber, _every man_, every soul for which Christ died:) what prospect\nof danger will then be able to fright them from their labour of love?\nWhat suffering will they not be ready to undergo, to save one soul\nfrom everlasting burnings? What continuance of labour, disappointment,\npain, will vanquish their fixt resolution! Will they not be\n\n \u201cGainst all repulses steeled, nor ever tired,\n With \u2666toilsome day, or ill-succeeding night?\u201d\n\nSo love both _hopeth and endureth all things_. So _charity never\nfaileth_.\n\n \u2666 \u2018toilsom\u2019 replaced with \u2018toilsome\u2019\n\n9. Love is necessary for all the members of such a society, on another\naccount likewise; even because it _is not puffed up_; it produces not\nonly courage and patience, but _humility_. And O! how needful is this\nfor all who are so employed! What can be of more importance, than\nthat they should be little, and mean, and base, and vile in their own\neyes? For otherwise, should they think themselves any thing, should\nthey impute any thing to themselves, should they admit any thing of a\n_pharisaic_ spirit, _trusting in themselves that they were righteous,\nand despising others_: nothing could more directly tend to overthrow\nthe whole design. For then they would not only have all the world, but\nalso God himself to contend with; seeing he _resisteth the proud, and\ngiveth grace_ only _to the humble_. Deeply conscious therefore should\nevery member of this society be, of his own foolishness, weakness,\nhelplessness: continually hanging with his whole soul upon him, who\nalone hath wisdom and strength, with an unspeakable conviction, that\n_the help which is done upon earth, God doth it himself_; and that it\nis he _alone who worketh in us, both to will and to do, of his good\npleasure_.\n\n10. One point more, whoever engages in this design should have deeply\nimprest on his heart, namely, that _the wrath of man worketh not the\nrighteousness of God_. Let him therefore _learn of_ him _who was meek_\nas well as lowly. And let him abide in meekness as well as humility:\n_With all lowliness and meekness_, let him _walk worthy of the\nvocation wherewith he is called_. Let him be _gentle toward all men_,\ngood or bad, for his own sake, for their sake, for Christ\u2019s sake.\nAre any _ignorant and out of the way_? Let him _have compassion_ upon\nthem. Do they even _oppose_ the word and the work of God, yea set\nthemselves in battle array against it? So much the more hath he need,\n_in meekness to instruct those who_ thus _oppose themselves_, if haply\nthey may _awake out of the snare of the devil_, and no more be _taken\ncaptive at his will_.\n\n\nIV. 1. From the _qualifications_ of those who are proper to engage\nin such an undertaking as this, I proceed to shew, fourthly, With\nwhat _spirit_, and in what _manner_, it ought to be pursued. First,\nwith what spirit. Now this first regards the _motive_ which is to\nbe preserved, in every step that is taken. For _if_ at any time _the\nlight which is in thee be darkness, how great is that darkness_? But\n_if thine eye be single, thy whole body shall be full of light_. This\nis therefore continually to be remembred, and carried into every word\nand action. Nothing is to be spoke or done, either great or small,\nwith a view to any temporal advantage: nothing with a view to the\nfavour or esteem, the love or the praise of men. But the intention,\nthe eye of the mind is always to be fixt on the glory of God and good\nof man.\n\n2. But the Spirit with which every thing is to be done, regards the\n_temper_, as well as the motive. And this is no other than that, which\nhas been described above. For the same courage, patience, steddiness,\nwhich qualify a man for the work, are to be exercised therein. _Above\nall_, let him _take the shield of faith_: this will quench a thousand\nfiery darts. Let him exert all the faith which God has given him, in\nevery trying hour. And let _all_ his _doings be done in love_: never\nlet this be wrested from him. Neither must _many_ waters quench this\nlove, nor the floods of ingratitude drown it. _Let_ likewise that\nlowly _mind_ be in him, which was also in Christ Jesus. Yea, and let\nhim _be cloathed with humility_, filling his heart, and adorning his\nwhole behaviour. At the same time, let him _put on bowels of mercies,\ngentleness, long-suffering_: avoiding the least appearance of malice,\nbitterness, anger or resentment; knowing, it is our calling, not to\nbe _overcome of evil, but_ to _overcome evil with good_. In order\nto preserve this humble, gentle love, it is needful to do all things\nwith _recollection_ of spirit, _watching_ against all _hurry_, or\ndissipation of thought, as well as against pride, wrath, or surliness.\nBut this can be no otherwise preserved, than by _continuing instant in\nprayer_, both before and after he comes into the field; and during the\nwhole action; and by doing all in the _spirit of sacrifice_, offering\nall to God, thro\u2019 the Son of his love.\n\n3. As to the outward _manner_ of acting, a general rule is, let it\nbe expressive of these inward tempers. But to be more particular.\n1. Let every man beware, not to _do evil that good may come_.\nTherefore _putting away all lying_, let every man _speak the truth to\nhis neighbour_. Use no _fraud_ or _guile_, either in order to detect\nor to punish any man, but _by simplicity or godly sincerity commend_\nyourself to mens _consciences in the sight of_ God. It is probable,\nthat by your adhering to these rules, fewer offenders will be\nconvicted. But so much the more will the blessing of God accompany\nthe whole undertaking.\n\n4. But let innocence be joined with _prudence_, properly so called.\nNot that offspring of hell, which _the world calls_ prudence, which is\nmere craft, cunning, dissimulation: but with that _wisdom from above_,\nwhich our Lord peculiarly recommends, to all who would promote his\nkingdom upon earth. _Be ye_ therefore _wise as serpents_, while ye are\n_harmless as doves_. This wisdom will instruct you, how to suit your\nwords and whole behaviour, to the persons with whom you have to do,\nto the time, place, and all other circumstances. It will teach you to\ncut off occasion of offence, even from those who seek occasion, and to\ndo things of the most offensive nature, in the least offensive manner\nthat is possible.\n\n5. Your _manner of speaking_, particularly to offenders, should be\nat all times deeply _serious_, (lest it appear like insulting or\ntriumphing over them) rather inclining to _sad_: shewing that you\npity them, for what they do, and sympathize with them in what they\nsuffer. Let your _air_ and _tone_ of voice, as well as words, be\n_dispassionate, calm, mild_: yea, where it would not appear like\ndissimulation, even _kind_ and _friendly_. In some cases, where it\nwill probably be received as it is meant, you may _profess_ the\n_good-will_ you bear them: but at the same time, (that it may not be\nthought to proceed from fear, or any wrong inclination) professing\nyour _intrepidity_ and inflexible _resolution_, to oppose and punish\nvice to the uttermost.\n\n\nV. 1. It remains only to make some application of what has been said,\npartly to you who are already engaged in this work, partly to all that\nfear God, and more especially to them that love as well as fear him.\n\nWith regard to you, who are already engaged in this work, the first\nadvice I would give you is, calmly and deeply to consider, the nature\nof your undertaking. Know what you are about; be throughly acquainted\nwith what you have in hand. Consider the objections which are made to\nthe whole of your undertaking. And before you proceed, be satisfied\nthat those objections have no real weight. Then may every man act, as\nhe is fully persuaded in his own mind.\n\n2. I advise you, secondly, be not in haste, to increase your number.\nAnd in adding thereto, regard not wealth, rank, or any outward\ncircumstance. Only regard the qualifications above described. Enquire\ndiligently, Whether the person proposed be of an _unblamable_ carriage,\nand whether he be a man of _faith, courage, patience, steddiness_?\nWhether he be a _lover_ of God and man? If so, he will add to your\nstrength as well as number. If not, you will lose by him more than\nyou gain. For you will displease God. And be not afraid to purge out\nfrom among you, any who do not answer the preceding character. By thus\nlessening your number, you will increase your strength: you will be\n_vessels meet for your master\u2019s use_.\n\n3. I would, thirdly, advise you, narrowly to observe from what\n_motive_, you at any time act or speak. Beware that your intention\nbe not stained, with any regard either to profit or praise. Whatever\nyou do, _do it to the Lord_, as the servants of Christ. Do not aim at\npleasing yourself in any point, but pleasing him whose you are, and\nwhom you serve. Let your eye be single, from first to last: eye God\nalone in every word and work.\n\n4. I advise you, in the fourth place, see that you do every thing\nin a right _temper_: with lowliness, and meekness, with patience and\ngentleness, worthy the gospel of Christ. Take every step trusting in\nGod, and in the most tender, loving spirit you are able. Mean time\n_watch always_, against all hurry and dissipation of spirit, and _pray\nalways_ with all earnestness and perseverance, that your faith fail\nnot. And let nothing interrupt that _spirit of sacrifice_, which you\nmake of all you have and are, of all you suffer and do, that it may be\nan offering of a sweet smelling savour to God through Jesus Christ.\n\n5. As to the _manner_ of acting and speaking, I advise you to do it\nwith all innocence and simplicity, prudence and seriousness. Add to\nthese all possible calmness and mildness; nay, all the tenderness\nwhich the case will bear. You are not to behave as butchers or hangmen,\nbut as surgeons rather; who put the patient to no more pain than\nis necessary, in order to the cure. For this purpose, each of _you_\nlikewise has need of \u201ca lady\u2019s hand with a lion\u2019s heart.\u201d So shall\nmany even of them you are constrained to punish, _glorify_ God _in\nthe day of visitation_.\n\n6. I exhort all of you who fear God, as ever you hope to find mercy\nat his hands, as you dread being found (tho\u2019 you knew it not) _even\nto fight against_ God: do not on any account, reason, or pretence\nwhatsoever, either directly or indirectly, oppose or hinder so\nmerciful a design, and one so conducive to his glory. But this is not\nall: if you are lovers of mankind, if you long to lessen the sins and\nmiseries of your fellow-creatures: can you satisfy yourselves, can\nyou be clear before God, by barely not opposing it? Are not _you_\nalso bound by the most sacred ties, _as you have opportunity to do\ngood to all men_? And is not here an opportunity of doing good to\nmany, even good of the highest kind? In the name of God then, embrace\nthe opportunity. Assist in doing this good, if no otherwise, yet by\nyour earnest prayers, for them who are immediately employed therein.\nAssist them, according to your ability, to defray the expence which\nnecessarily attends it, and which without the assistance of charitable\npersons, would be a burden they could not bear. Assist them, if you\ncan without inconvenience, by quarterly or yearly subscriptions. At\nleast, assist them _now_: use the present hour, doing what God puts\ninto your heart. Let it not be said, that you saw your brethren\nlabouring for God, and would not help them with one of your fingers.\nIn this way, however, _come to the help of the Lord, to the help of\nthe Lord, against the mighty_!\n\n7. I have an higher demand upon _you_ who love, as well as fear God.\nHe whom you fear, whom you love, has qualified _you_, for promoting\nhis work in a more excellent way. Because you love God, you love your\nbrother also: you love not only your friends, but your enemies; not\nonly the friends, but even the enemies of God. You have _put on, as\nthe elect of_ God, _lowliness, gentleness, long-suffering_. You have\nfaith in God, and in Jesus Christ whom he hath sent: faith which\novercometh the world. And hereby you conquer both evil shame, and\nthat fear of man which _bringeth a snare_: so that you can _stand\nwith boldness before them that despise you and make no account of\nyour labours_. Qualified then as you are, and armed for the fight,\nwill _you_ be _like the children of Ephraim, who being harnessed, and\ncarrying bows, turned back in the day of battle_? Will _you_ leave\na few of your brethren to stand alone, against all the hosts of the\naliens? O say not, \u201cThis is too heavy a cross: I have not strength\nor courage to bear it.\u201d True; not of yourself. But you that believe,\n_can do all things through Christ strengthening_ you. _If thou canst\nbelieve, all things are possible to him that believeth._ No cross\nis too heavy for _him_ to bear, knowing that they that _suffer with\nhim, shall reign with him_. Say not, \u201cNay, but I cannot bear to be\n_singular_.\u201d Then you cannot enter into the kingdom of heaven. No one\nenters there but thro\u2019 the _narrow way_. And all that walk in this,\nare singular. Say not, \u201cBut I cannot endure the reproach, the odious\nname of an _informer_.\u201d And did any man ever save his soul, that was\nnot _a by-word, and a proverb of reproach_? Neither canst thou ever\nsave thine, unless thou art willing, that men should _say all manner\nof evil of thee_. Say not, \u201cBut if I am active in this work, I shall\nlose not only my reputation, but my friends, my customers, my business,\nmy livelihood, so that I shall be brought to poverty.\u201d Thou shalt\nnot: thou canst not: it is absolutely impossible, unless God himself\nchuseth it. For his _kingdom ruleth over all_, and _the very hairs of\nthy head are all numbered_. But if the wise, the gracious God chuse\nit for thee, wilt thou murmur or complain? Wilt thou not rather say,\n_The cup which my Father hath given me, shall I not drink it_? If you\n_suffer for Christ, happy are you: the Spirit of glory and of Christ\nshall rest upon you_. Say not, \u201cI would suffer all things, but my wife\nwill not consent to it. And certainly a man ought to _leave father\nand mother_ and all, _and cleave to his wife_.\u201d True, all\u2015\u2015but God;\nall\u2015\u2015but Christ. But he ought not to leave _him_ for his wife. He is\nnot to _leave any duty undone_, for the dearest relative. Our Lord\nhimself hath said in this very sense, _If any man loveth father, or\nmother, or wife, or children, more than me, he is not worthy of me!_\nSay not, \u201cWell, I would forsake all for Christ. But one duty must not\nhinder another. And this would frequently hinder my attending public\nworship.\u201d Sometimes it probably would. _Go_ then _and learn what that\nmeaneth, I will have mercy and not sacrifice_. And whatever is lost,\nby shewing this mercy, God will repay sevenfold into thy bosom. Say\nnot, \u201cBut I shall hurt my own soul. I am a young man: and by taking up\nloose women, I should expose my self to temptation.\u201d Yes, if you did\nthis in your own strength, or for your own pleasure. But that is not\nthe case. You trust in God: and you aim at pleasing him only. And if\nhe should call you even into the midst of a burning fiery furnace,\n_though thou walkest thro\u2019 the fire thou shalt not be burnt, neither\nshall the flames kindle upon thee_. \u201cTrue; if _he called me_ into the\nfurnace. But I do not see that I am called to this.\u201d Perhaps thou art\nnot willing to see it. However, if thou wast not called before, I call\nthee _now_, in the name of Christ: take up thy cross and follow him.\nReason no more with flesh and blood, but now resolve to cast in thy\nlot, with the most despised, the most infamous of his followers, the\nfilth and off-scouring of the world. I call thee in particular, who\ndidst once strengthen their hands, but since art drawn back. Take\ncourage! Be strong! Fulfil their joy, by returning with heart and hand.\nLet it appear, thou _departedst for a season, that they might receive\nthee again for ever_. O be _not disobedient to the heavenly calling_!\nAnd as for all of you, who know whereunto ye are called, count ye\nall things loss, so ye may save one soul, for which Christ died. And\ntherein _take no thought for the morrow_, but _cast all your care on\nhim that careth for you. Commit_ your souls, bodies, substance, all,\nto him, _as unto a merciful and faithful Creator_.\n\n N. B. After this Society had subscribed several years, and done\n unspeakable good, it was wholly destroyed, by a verdict given\n against it in the King\u2019s Bench, with three hundred pounds\n damages. I doubt a severe account remains for the witnesses,\n the jury, and all who were concerned in that dreadful affair.\n\n\n\n\n SERMON LIII.\u00b9\n\n \u00b9 On the death of the Rev. Mr. George Whitefield. Preached at\n the Chappel in Tottenham-Court-Road, and at the Tabernacle\n near Moorfields, on Sunday, November 18, 1770.\n\n\n NUMB. xxiii. 10.\n\n _Let me die the death of the righteous, and let my last end be\n like his!_\n\n1. _LET my last end be like his!_ How many of you join in this\nwish? Perhaps there are few of you who do not, even in this numerous\ncongregation. And O that this wish may rest upon your minds! That it\nmay not die away, till your souls also are lodged _where the wicked\ncease from troubling, and where the weary are at rest_!\n\n2. An elaborate exposition of the text, will not be expected on this\noccasion. It would detain you too long from the sadly-pleasing thought\nof your beloved brother, friend, and pastor; yea, and father too:\nfor how many are here whom he hath _begotten in the Lord_? Will it\nnot then be more suitable to your inclinations, as well as to this\nsolemnity, directly to speak of this man of God, whom you have so\noften heard speaking in this place? _The end of whose conversation_\nye know, _Jesus Christ, the same yesterday, to-day, and for ever_.\n\nAnd may we not,\n\n_First_, Observe a few particulars of his life and death.\n\n_Secondly_, Take some view of his character. And,\n\n_Thirdly_, Inquire how we may improve this awful providence, his\nsudden removal from us.\n\n\nI. 1. We may, in the first place, observe a few particulars of his\nlife and death. He was born at _Glocester_, in _December_, 1714, and\nput to a Grammar-school there, when about twelve years old. When he\nwas seventeen he began to be seriously religious, and served God to\nthe best of his knowledge. About eighteen he removed to the university,\nand was admitted at _Pembroke_-College in _Oxford_. And about a year\nafter, he became acquainted with the _Methodists_, (so called) whom\nfrom that time he loved as his own soul.\n\n2. By them he was convinced, that we _must be born again_, or outward\nreligion will profit us nothing. He joined with them in fasting on\n_Wednesdays_ and _Fridays_, in visiting the sick and the prisoners,\nand in gathering up the very fragments of time, that no moment might\nbe lost. And he changed the course of his studies, reading chiefly\nsuch books as entered into the heart of religion, and led directly to\nan experimental knowledge of Jesus Christ, and him crucified.\n\n3. He was soon tried as with fire. Not only his reputation was lost,\nand some of his dearest friends forsook him; but he was exercised\nwith inward trials, and those of the severest kind. Many nights he\nlay sleepless upon his bed; many days prostrate on the ground. But\nafter he had groaned several months under _the Spirit of bondage_,\nGod was pleased to remove the heavy load, by giving him _the Spirit\nof adoption_, enabling him, through a living faith, to lay hold on\n_the Son of his love_.\n\n4. However, it was thought needful, for the recovery of his health,\nwhich was much impaired, that he should go into the country. He\naccordingly went to _Glocester_, where God enabled him to awaken\nseveral young persons. These soon formed themselves into a little\nsociety, and were some of the first fruits of his labour. Shortly\nafter he began to read twice or thrice a week to some poor people in\nthe town, and every day to read to, and pray with the prisoners in\nthe county \u2666gaol.\n\n \u2666 \u2018goal\u2019 replaced with \u2018gaol\u2019\n\n5. Being now about twenty-one years of age, he was solicited to enter\ninto holy orders. Of this he was greatly afraid, being deeply sensible\nof his own insufficiency. But the bishop himself sending for him,\nand telling him, \u201cTho\u2019 I had purposed to ordain none under three and\ntwenty, yet I will ordain _you_ whenever you come;\u201d and several other\nprovidential circumstances concurring, he submitted, and was ordained\non _Trinity-Sunday_, 1736. The next _Sunday_ he preached to a crouded\nauditory, in the church wherein he was baptized. The week following he\nreturned to _Oxford_, and took his Batchelor\u2019s degree. And he was now\nfully employed, the care of the prisoners and the poor lying chiefly\non him.\n\n6. But it was not long before he was invited to _London_, to serve the\ncure of a friend going into the country. He continued there two months,\nlodging in the _Tower_, reading prayers in the chappel twice a week,\ncatechizing and preaching once, beside daily visiting the soldiers in\nthe barracks and the infirmary. He also read prayers every evening at\n_Wapping_-chappel, and preached at _Ludgate_-prison every _Tuesday_.\nWhile he was here, letters came from his friends in _Georgia_, which\nmade him long to go and help them. But not seeing his call clear, at\nthe appointed time he returned to his little charge at _Oxford_; where\nseveral youths met daily at his room, to _build up each other in their\nmost holy faith_.\n\n7. But he was quickly called from hence again to supply the cure of\n_Dummer_ in _Hampshire_. Here he read prayers twice a day, early in\nthe morning, and in the evening, after the people came from work. He\nalso daily catechized the children, and visited from house to house.\nHe now divided the day into three parts, alloting eight hours for\nsleep and meals, eight for study and retirement, and eight for reading\nprayers, catechizing, and visiting the people.\u2015\u2015Is there a more\nexcellent way for a servant of Christ and his church? If not, Who will\n_go and do likewise_?\n\n8. Yet his mind still ran on going abroad. And being now fully\nconvinced he was called of God thereto, he set all things in order,\nand in _January_ 1737, went down to take leave of his friends in\n_Glocester_. It was in this journey that God began to bless his\nministry in an uncommon manner. Wherever he preached, amazing\nmultitudes of hearers flocked together, in _Glocester_, in\n_Stonehouse_, in _Bath_, in _Bristol_: so that the heat of the\nchurches was scarce supportable. And the impressions made on the minds\nof many, were no less extraordinary. After his return to _London_,\nwhile he was detained by General _Oglethorpe_, from week to week, and\nfrom month to month, it pleased God to bless his word still more. And\nhe was indefatigable in his labour: generally on _Sunday_ he preached\nfour times, to exceeding large auditories; beside reading prayers\ntwice or thrice, and walking to and fro, often ten or twelve miles.\n\n9. On _December_ 28, he left _London_. It was on the 29th that he\nfirst preached without notes. _December_ 30, he went on board; but it\nwas above a month before they cleared the land. One happy effect of\ntheir very slow passage, he mentions in _April_ following: \u201cBlessed\nbe God, we now live very comfortably in the great cabbin. We talk of\nlittle else but God and Christ: and scarce a word is heard among us\nwhen together, but what has reference to our fall in the first, and\nour new birth in the second _Adam_.\u201d It seems likewise to have been a\npeculiar providence, that he should spend a little time at _Gibraltar_;\nwhere both citizens and soldiers, high and low, young and old,\nacknowledged the day of their visitation.\n\n10. From _Sunday_, _May_ 7, 1738, till the latter end of _August_\nfollowing, he _made full proof of his ministry_ in _Georgia_,\nparticularly at _Savannah_: he read prayers and expounded twice a\nday and visited the sick daily. On _Sunday_ he expounded at five in\nthe morning; at ten read prayers and preached, and at three in the\nafternoon: and at seven in the evening expounded the church-catechism.\nHow much easier is it for our brethren in the ministry, either\nin _England_, _Scotland_, or _Ireland_, to find fault with such\na labourer in our Lord\u2019s vineyard, than to tread in his steps?\n\n11. It was now that he observed the deplorable condition of many\nchildren here; and that God put into his heart the first thought\nof founding an _Orphan-house_: for which he determined to raise\ncontributions in _England_, if God should give him a safe return\nthither. In _December_ following he did return to _London_: and on\n_Sunday_, _January_ the 14th, 1739, he was ordained priest at\n_Christ-Church_, _Oxford_. The next day he came to _London_ again:\nand on _Sunday_ the 21st preached twice. But though the churches\nwere large, and crouded exceedingly, yet many hundreds stood in the\nchurchyard, and hundreds more returned home. This put him upon the\nfirst thought of preaching in the open air. But when he mentioned it\nto some of his friends, they judged it to be mere madness. So he did\nnot carry it into execution, till after he had left _London_. It was\non _Wednesday_, _February_ 21, that finding all the church-doors to be\nshut in _Bristol_, (beside that no church was able to contain one half\nof the congregation) at three in the afternoon he went to _Kingswood_,\nand preached abroad, to near two thousand people. On _Friday_ he\npreached there to four or five thousand; and on _Sunday_ to (it was\nsupposed) ten thousand. The number continually increased all the time\nhe stayed at _Bristol_. And a flame of holy love was kindled, which\nwill not easily be put out. The same was afterwards kindled in various\nparts of _Wales_, of _Glocestershire_, and _Worcestershire_. Indeed\n\u2666wherever he went, God abundantly confirmed the word of his messenger.\n\n \u2666 \u2018whereever\u2019 replaced with \u2018wherever\u2019\n\n12. On _Sunday_, _April_ 29, he preached the first time in\n_Moorfields_, and on _Kennington_-common. And the thousands of\nhearers were as quiet as they could have been in a church. Being again\ndetained in _England_ from month to month, he made little excursions\ninto several counties, and received the contributions of willing\nmultitudes, for an Orphan-house in _Georgia_. The embargo which was\nnow laid on the shipping, gave him leisure for more journies, through\nvarious parts of _England_, for which many will have reason to bless\nGod to all eternity. At length, on _August_ 14, he embarked. But\nhe did not land in _Pensylvania_ till _October_ 30. Afterwards\nhe went through _Pensylvania_, the _Jerseys, New-York, Maryland,\nVirginia, North_ and _South Carolina_, preaching all along to immense\ncongregations, with full as great effect as in _England_; on _January_\n10, 1740, he arrived at _Savannah_.\n\n13. _January_ 29, he added three desolate orphans to near twenty which\nhe had in his house before. The next day he laid out the ground for\nthe house, about ten miles from _Savannah_. _February_ 11, he took\nin four orphans more, and set out for _Frederica_, in order to fetch\norphans that were in the southern parts of the colony. In his return\nhe fixt a school, both for children and grown persons, at _Darien_,\nand took four orphans thence. _March_ 25, he laid the first stone of\nthe Orphan-house, to which, with great propriety, he gave the name\nof _Bethesda_: a work for which the children yet unborn shall praise\nthe Lord. He had now about forty orphans, so that there were near\nan hundred mouths to be fed daily. But he was _careful for nothing_,\ncasting his care on him who _feedeth the young ravens that call upon\nhim_.\n\n14. In _April_ he made another tour through _Pensylvania_, the\n_Jerseys_, and _New-York_. Incredible multitudes flocked to hear,\namong whom were abundance of negroes. In all places the greater part\nof the hearers were affected to an amazing degree. Many were deeply\nconvinced of their lost state; many truly converted to God. In some\nplaces thousands cried out aloud; many as in the agonies of death.\nMost were drowned in tears; some turned pale as death; others were\nwringing their hands; others lying on the ground; others sinking\ninto the arms of their friends; almost all lifting up their eyes,\nand calling for mercy.\n\n15. He returned to _Savannah_, _June_ 5. The next evening, during the\npublic service, the whole congregation, young and old, were dissolved\nin tears. After service, several of the parishioners, and all his\nfamily, particularly the little children, returned home crying along\nthe street, and some could not help praying aloud. The groans and\ncries of the children continued all night, and great part of the next\nday.\n\n16. In _August_ he set out again, and through various provinces came\nto _Boston_. While he was here, and in the neighbouring places, he was\nextremely weak in body. Yet the multitudes of hearers were so great,\nand the effects wrought on them so astonishing, as the oldest men\nthen alive in the town had never seen before. The same power attended\nhis preaching at _New-York_; particularly on _Sunday_, _November_ 2.\nAlmost as soon as he began, crying, weeping, and wailing, were to be\nheard on every side. Many sunk down to the ground, cut to the heart:\nand many were filled with divine consolation. Toward the close of his\njourney he made this reflection: \u201cIt is the seventy-fifth day since I\narrived at _Rhode-Island_, exceeding weak in body. Yet God has enabled\nme to preach an hundred and seventy-five times in public, beside\nexhorting frequently in private. Never did God vouchsafe me greater\ncomforts: never did I perform my journies with less fatigue, or see\nsuch a continuance of the divine presence in the congregations to\nwhom I preached.\u201d In _December_ he returned to _Savannah_, and in the\n_March_ following arrived in _England_.\n\n17. You may easily observe, that the preceding account is chiefly\nextracted from his own journals, which, for their artless and\nunaffected simplicity, may vie with any writings of the kind. And\nhow exact a specimen is this of his labours both in _Europe_ and\n_America_, for the honour of his beloved Master, during the thirty\nyears that followed! As well as of the uninterrupted shower of\nblessings wherewith God was pleased to succeed his labours! Is it\nnot much to be lamented, that any thing should have prevented his\ncontinuing this account, till at least near the time when he was\ncalled by his Lord to enjoy the fruit of his labour?\u2015\u2015If he has left\nany papers of this kind, and his friends account me worthy of the\nhonour, it would be my glory and joy to methodize, transcribe, and\nprepare them for the public view.\n\n18. A particular account of the last scene of his life, is thus\ngiven by a gentleman of _Boston_: \u201cAfter being about a month with\nus in _Boston_ and its vicinity, and preaching every day, he went to\n_Old-york_, preached on _Thursday_, _September_ 27, there; proceeded\nto _Portsmouth_, and preached there on _Friday_. On _Saturday_ morning\nhe set out for _Boston_; but before he came to _Newbury_, where he\nhad engaged to preach the next morning, he was importuned to preach\nby the way. The house not being large enough to contain the people, he\npreached in an open field. But having been infirm for several weeks,\nthis so exhausted his strength, that when he came to _Newbury_, he\ncould not get out of the ferry-boat without the help of two men. In\nthe evening, however, he recovered his spirits, and appeared with\nhis usual chearfulness. He went to his chamber at nine, his fixt\ntime, which no company could divert him from: and slept better than\nhe had done for some weeks before. He rose at four in the morning,\n_September_ 30, and went into his closet; and his companion observed\nhe was unusually long in private. He left his closet, returned to his\ncompanion, threw himself on the bed, and lay about ten minutes. Then\nhe fell upon his knees, and prayed most fervently to God, \u2018That if\nit was consistent with his will he might that day finish his Master\u2019s\nwork.\u2019 He then desired his man to call Mr. Parsons, the clergyman, at\nwhose house he was: but in a minute, before Mr. Parsons could reach\nhim died, without a sigh or groan. On the news of his death, six\ngentlemen set out for _Newbury_, in order to bring his remains hither,\nbut he could not be moved, so that his precious ashes must remain at\n_Newbury_. Hundreds would have gone from this town to attend his\nfuneral, had they not expected he would have been interred here.\u2015\u2015May\nthis stroke be sanctified to the church of God in general, and to this\nprovince in particular!\u201d\n\n\nII. 1. We are in the second place, to take some view of his character.\nA little sketch of this, was soon after published in the _Boston\nGazette_: an extract of which is subjoined: \u201cIn his public labours\nhe has for many years astonished the world with his eloquence and\ndevotion. With what divine pathos did he persuade the impenitent\nsinner to embrace the practice of piety and virtue! He spoke from the\nheart, and with a fervency of zeal, perhaps unequalled since the days\nof the apostles. From the pulpit he was unrivalled in the command of\nan ever-crowded auditory. Nor was he less agreeable and instructive\nin his private conversation: happy in a remarkable ease of address,\nwilling to communicate, studious to edify. May the rising generation\ncatch a spark of that flame which shone with such distinguished lustre\nin the spirit and practice of this faithful servant of the most high\nGod!\u201d\n\n2. A more particular, and equally just character of him, has appeared\nin one of the _English_ papers. It may not be disagreeable to you, to\nadd the substance of this likewise: \u201cThe character of this truly pious\nperson, must be imprest on the heart of every friend to vital religion.\nIn spite of a tender constitution, he continued, to the last day of\nhis life, preaching with a frequency and a fervor, that seemed to\nexceed the natural strength of the most robust. Being called to the\nexercise of his function at an age, when most young men are only\nbeginning to qualify themselves for it, he had not time to make a very\nconsiderable progress in the learned languages. But this defect was\namply supplied, by a lively and fertile genius, by fervent zeal, and\nby a forcible and most persuasive delivery. And though in the pulpit\nhe often found it needful, by _the terrors of the Lord to persuade\nmen_, he had nothing gloomy in his nature, being singularly chearful,\nas well as charitable and tender-hearted. He was as ready to relieve\nthe bodily as the spiritual necessities of those that applied to him.\nIt ought also to be observed, that he constantly enforced upon his\naudience every moral duty, particularly industry in their several\ncallings, and obedience to their superiors. He endeavoured, by the\nmost extraordinary efforts, of preaching in different places, and even\nin the open fields, to rouse the lower class of people, from the last\ndegree of inattention and ignorance, to a sense of religion. For this,\nand his other labours, the name of George Whitefield, will long be\nremembred with esteem and veneration.\u201d\n\n3. That both these accounts are just and impartial, will readily be\nallowed; that is, as far as they go. But they go little farther than\nthe _outside_ of his character. They shew you the _preacher_, but not\nthe _man_, the _Christian_, the _saint_ of God. May I be permitted\nto add a little on this head, from a personal knowledge of near forty\nyears? Indeed, I am thoroughly sensible how difficult it is to speak\non so delicate a subject; what prudence is required to avoid both\nextremes, to say neither too little, nor too much? Nay, I know it\nis impossible to speak to all, to say either less or more, without\nincurring from some the former, from others the latter censure. Some\nwill seriously think, that too little is said; and others, that it\nis too much. But without attending to this, I will speak just what I\nknow, before him to whom we are all to give an account.\n\n4. Mention has already been made of his unparalleled _zeal_, his\nindefatigable _activity_, his _tender-heartedness_ to the afflicted,\nand _charitableness_ toward the poor. But should we not likewise\nmention his deep _gratitude_, to all whom God had used as instruments\nof good to him? Of whom he did not cease to speak in the most\nrespectful manner, even to his dying day. Should we not mention, that\nhe had an heart susceptible of the most generous and the most tender\n_friendship_? I have frequently thought, that this, of all others,\nwas the distinguishing part of his character. How few have we known\nof so kind a temper, of such large and flowing affections? Was it not\nprincipally by this, that the hearts of others were so strangely drawn\nand knit to him? Can any thing but love beget love? This shone in his\nvery countenance, and continually breathed in all his words, whether\nin public or private. Was it not this, which, quick and penetrating\nas lightning, flew from heart to heart? Which gave that life to his\nsermons, his conversations, his letters? Ye are witnesses.\n\n5. But away with the vile misconstruction of men of corrupt minds,\nwho know of no love but what is _earthly and sensual_. Be it\nremembered, at the same time, that he was endued with the most nice\nand unblemished _modesty_. His office called him to converse very\nfrequently and largely, with women as well as men; and those of\nevery age and condition. But his whole behaviour toward them, was a\npractical comment on that advice of St. _Paul_ to _Timothy, Intreat\nthe elder women as mothers, the younger as sisters, with all purity_.\n\n6. Mean time, how suitable to the friendliness of his spirit, was the\n_frankness_ and _openness_ of his conversation? Although it was far\nremoved from rudeness on the one hand, as from guile and disguise\non the other. Was not this frankness at once a fruit and a proof of\nhis _courage_ and _intrepidity_? Armed with these, he feared not the\nfaces of men, but _used great plainness of speech_ to persons of every\nrank and condition, high and low, rich and poor: endeavouring only\n_by manifestation of the truth_, to _commend himself to every man\u2019s\nconscience in the sight of God_.\n\n7. Neither was he afraid of labour or pain, any more than of _what man\ncould do unto him_, being equally\n\n \u201c_Patient_ in bearing ill and doing well.\u201d\n\nAnd this appeared in the _steddiness_ wherewith he pursued whatever\nhe undertook for his Master\u2019s sake. Witness one instance for all, the\nOrphan-house in _Georgia_, which he began and perfected, in spite of\nall discouragements. Indeed, in whatever concerned himself, he was\npliant and flexible. In this case he was _easy to be intreated_, easy\nto be either convinced or persuaded. But he was immoveable in the\nthings of God, or wherever his conscience was concerned. None could\npersuade, any more than affright him, to vary in the least point from\nthat _integrity_, which was inseparable from his whole character, and\nregulated all his words and actions. Herein he did\n\n \u201cStand as an iron pillar strong,\n And stedfast as a wall of brass.\u201d\n\n8. *If it be inquired, What was the foundation of this integrity,\nor of his sincerity, courage, patience, and every other valuable\nand amiable quality, it is easy to give the answer. It was not\nthe excellence of his natural temper: not the strength of his\nunderstanding: it was not the force of education; no, nor the advice\nof his friends. It was no other than faith in a bleeding Lord; _Faith\nof the operation of God_. It was _a lively hope of an inheritance\nincorruptible, undefiled, and that fadeth not away_. It was _the love\nof God shed abroad in his heart by the Holy Ghost, which was given\nunto him_, filling his soul with tender, disinterested love to every\nchild of man. From this source arose that torrent of _eloquence_ which\nfrequently bore down all before it: from this, that astonishing force\nof _persuasion_, which the most hardened sinners could not resist.\nThis it was, which often made his _head as waters_, and his _eyes a\nfountain of tears_. This it was which enabled him to pour out his soul\nin _prayer_, in a manner peculiar to himself, with such fulness and\nease united together, with such strength and variety both of sentiment\nand expression.\n\n9. *I may close this head with observing, What an honour it pleased\nGod to put upon his faithful servant, by allowing him to declare his\neverlasting gospel in so many various countries, to such numbers of\npeople, and with so great an effect, on so many of their precious\nsouls! Have we read or heard of any person since the apostles, who\ntestified the gospel of the grace of God, through so widely extended\na space, through so large a part of the habitable world? Have we\nread or heard of any person who called so many thousands, so many\nmyriads of sinners to repentance? Above all, have we read or heard\nof any, who has been a blessed instrument in his hand of _bringing_\nso many sinners from _darkness to light, and from the power of Satan\nunto God_? It is true, were we to talk thus to the gay world, we\nshould be judged to _speak as barbarians_. But _you_ understand the\nlanguage of the country to which you are going, and whither our dear\nfriend is gone a little before us.\n\n\nIII. But how shall we improve this awful providence? This is the\n_third_ thing which we have to consider. And the answer to this\nimportant question is easy; (may God write it in all our hearts!)\nBy keeping close to the _grand doctrines_ which he delivered: and\nby drinking into his _Spirit_.\n\n1. And first, let us keep close to the grand scriptural doctrines,\nwhich he every where delivered. There are many doctrines of a less\nessential nature, with regard to which, even the sincere children\nof God (such is the present weakness of human understanding!) are\nand have been divided for many ages. In these we may think and let\nthink; we may \u201cagree to disagree.\u201d But mean time let us hold fast the\nessentials of _the faith, which was once delivered to the saints_; and\nwhich this champion of God so strongly insisted on, at all times, and\nin all places.\n\n2. His fundamental point was, Give God all the glory of whatever is\ngood in man. And in the business of salvation, Set Christ as high,\nand man as low as possible. With this point, he and his friends at\n_Oxford_, the original _Methodists_ (so called) set out. Their grand\nprinciple was, There is _no power_ (by nature) and _no merit_ in man.\nThey insisted, all power to think, speak, or act right, is in and from\nthe Spirit of Christ: and all merit is (not in man, how high soever\nin grace, but merely) in the blood of Christ. So he and they taught:\nThere is no power in man, till it is given him from above, to do one\ngood work, to speak one good word, or to form one good desire. For it\nis not enough to say, all men are _sick of sin_: no, we are all dead\n_in trespasses and sins_. It follows, that all the children of men are\n_by nature children of wrath_. We are all _guilty before God_, liable\nto death temporal and eternal.\n\n3. And we are all helpless, both with regard to the power and to the\nguilt of sin. For _who can bring a clean thing out of an unclean_?\nNone less than the Almighty. Who can raise those that are _dead_,\nspiritually dead in sin? None but he who raised us from the dust of\nthe earth. But on what consideration will he do this? _Not for works\nof righteousness that we have done. The dead cannot praise thee, O\nLord!_ Nor do any thing for the sake of which they should be raised to\nlife. Whatever therefore God does, he does it merely for the sake of\nhis well beloved Son; _he was wounded for our transgressions, he was\nbruised for our iniquities. He himself bore all our sins in his own\nbody upon the tree. He was delivered for our offences, and rose again\nfor our justification._ Here then is the sole _meritorious cause_ of\nevery blessing we do or can enjoy: in particular of our pardon and\nacceptance with God, of our full and free justification. But by what\nmeans do we become interested in what Christ has done and suffered?\n_Not by works, lest any man should boast_; but by faith alone. _We\nconclude_, says the apostle, _that a man is justified by faith,\nwithout the works of the law_. And _to as many as_ thus _receive him,\ngiveth he power to become the sons of God: even to those that believe\nin his name, who are born, not of the will of man, but of God_.\n\n4. And _except a man be thus born again, he cannot see the kingdom\nof God_. But all who are thus _born of the Spirit_, have _the kingdom\nof God within_ them. Christ sets up his kingdom in their hearts;\n_Righteousness, peace, and joy in the Holy Ghost_. That _mind is in\nthem, which was in Christ Jesus_, enabling them to _walk as Christ\nalso walked_. His indwelling-Spirit makes them both holy in heart,\nand _holy in all manner of conversation_. But still, seeing all this\nis a free gift, through the righteousness and blood of Christ, there\nis eternally the same reason to remember, _He that glorieth, let him\nglory in the Lord_.\n\n5. You are not ignorant, that these are the fundamental doctrines\nwhich he every where insisted on. And may they not be summed up,\nas it were, in two words, _The new birth_, and _justification by\nfaith_? These let us insist upon with all boldness, at all times,\nand in all places: in public (those of us who are called thereto)\nand at all opportunities, in private. Keep close to these good, old,\nunfashionable doctrines, how many soever contradict and blaspheme.\nGo on, my brethren, in the _name of the Lord, and in the power of\nhis might_. With all care and diligence, _keep that safe which is\ncommitted to your trust_: knowing that _heaven and earth shall pass\naway; but_ this truth _shall not pass away_.\n\n6. But will it be sufficient, to keep close to his _doctrines_, how\npure soever they are? Is there not a point of still greater importance\nthan this, namely, to drink into his _spirit_? Herein to _be a\nfollower of_ him, _even as_ he was _of Christ_? Without this, the\npurity of our doctrines, would only increase our condemnation. This\ntherefore is the principal thing, to copy after his spirit. And\nallowing that in some points, we must be content, to _admire_ what\nwe cannot _imitate_: yet in many others we may, through the same\nfree grace, be partakers of the same blessing. Conscious then of\nyour own wants, and of his bounteous love, who _giveth liberally and\nupbraideth not_, cry to him that worketh all in all, for a measure\nof the same precious faith: of the same zeal and activity, the same\ntender-heartedness, charitableness, bowels of mercies. Wrestle with\nGod for some degree of the same grateful, friendly, affectionate\ntemper: of the same openness, simplicity, and godly sincerity. _Love\nwithout dissimulation._ Wrestle on, till the power from on high works\nin you the same steady courage and patience: and above all, because it\nis the crown of all, the same invariable integrity.\n\n7. *Is there any other fruit of the grace of God, with which he was\neminently endowed, and the want of which among the children of God he\nfrequently and passionately lamented? There is one, that is, _Catholic\nlove_: that sincere and tender affection, which is due to all those,\nwho, we have reason to believe, are children of God by faith: in\nother words, all those in every persuasion, who _fear God and work\nrighteousness_. He longed to see all who had _tasted of the good word_,\nof a truly _Catholic spirit_, (a word little understood and still less\nexperienced by many, who have it frequently in their mouth.) Who is he\nthat answers this character? Who is a man of a _Catholic spirit_? One\nwho loves as friends, as brethren in the Lord, as joint partakers of\nthe present kingdom of heaven, and fellow-heirs of his eternal kingdom,\nall of whatever opinion, mode of worship, or congregation, who believe\nin the Lord Jesus; who love God and man: who rejoicing to please, and\nfearing to offend God, are careful to abstain from evil, and zealous\nof good works. He is a man of a truly Catholic spirit, who bears all\nthese continually upon his heart: who having an unspeakable tenderness\nfor their persons, and an earnest desire of their welfare, does not\ncease to commend them to God in prayer, as well as to plead their\ncause before men: who speaks comfortably to them, and labours by all\nhis words, to strengthen their hands in God. He assists them to the\nuttermost of his power, in all things, spiritual and temporal. He is\nready _to spend and to be spent_ for them; yea, _to lay down his life\nfor his brethren_.\n\n8. How amiable a character is this? How desirable to every child of\nGod! But why is it then so rarely found? How is it, that there are\nso few instances of it? Indeed, supposing we have tasted of the love\nof God, how can any of us rest, \u2019till it is our own? Why, there is a\ndelicate device, whereby Satan persuades thousands, that they may stop\nshort of it, and yet be guiltless. It is well, if many here present\nare not in this _snare of the devil, taken captive at his will_. \u201cO\nyes, says one, I have all this love for those I believe to be children\nof God. But I will never believe, he is a child of God, who belongs to\nthat _vile congregation_! Can he, do you think, be a child of God, who\nholds such _detestable opinions_? Or he that joins in such senseless\nand superstitious, if not idolatrous _worship_?\u201d So we justify\nourselves in one sin, by adding a second to it! We excuse the want\nof love in ourselves, by laying the blame on others. To colour our\nown devilish temper, we pronounce our brethren children of the devil.\nO beware of this! And if you are already taken in the snare, escape\nout of it as soon as possible. Go and learn that truly Catholic love,\nwhich _is not rash or hasty_ in judging: that love which _thinketh no\nevil_, which _believeth and hopeth all things_: which makes all the\nallowances for others, that we desire others should make for us. Then\nwe shall take knowledge of the grace of God, which is in every man,\nwhatever be his opinion or mode of worship. Then will all that fear\nGod be near and dear unto us, _in the bowels of Jesus Christ_.\n\n9. Was not this the spirit of our dear friend? And why should it not\nbe ours? O thou God of love, how long shall thy people be a bye-word\namong the Heathen? How long shall they laugh us to scorn, and say,\n\u201cSee how _these_ Christians love one another?\u201d When wilt thou roll\naway our reproach? _Shall the sword devour for ever? How long will\nit be, ere thou bid thy people return from following each other?_ Now\nat least, _let all the people stand still, and pursue after_ their\nbrethren _no more_! But whatever others do, let all of us, my brethren,\nhear the voice of him that _being dead, yet speaketh_! Suppose ye\nhear him say, \u201cNow at least, _be ye followers of me as I was of\nChrist_! Let brother _no more lift up sword_ against brother, neither\n_know ye war any more_! Rather _put ye on, as the elect of God,\nbowels of mercies, humbleness of mind, brotherly kindness, gentleness,\nlong-suffering, forbearing one another in love_. Let the time past\nsuffice for strife, envy, contention; for _biting and devouring one\nanother_. Blessed be God, that ye have not long ago been _consumed one\nof another_! From henceforth hold ye _the unity of the Spirit in the\nbond of peace_.\u201d\n\n10. O God, with thee no word is impossible: thou dost whatsoever\npleaseth thee! O that thou wouldst cause the mantle of thy prophet,\nwhom thou hast taken up, now to fall upon us that remain! _Where\nis the Lord God of Elijah? Let_ his _spirit rest upon_ these thy\nservants! Shew thou art the God that _answerest by fire_! Let the fire\nof thy love fall on every heart! And because we love thee, let us love\none another with a _love stronger than death. Take away from us_ all\n_anger, and wrath, and bitterness; all clamour, and evil-speaking_.\nLet thy Spirit so rest upon us, that from this hour, we may be _kind\nto each other, tender-hearted: forgiving one another, even as God, for\nChrist\u2019s sake, hath forgiven us_!\n\n\n\n\n An HYMN.\n\n\n SERVANT of God, well done!\n Thy glorious warfare\u2019s past,\n The battle\u2019s fought, the race is won,\n And thou art crown\u2019d at last;\n Of all thy heart\u2019s desire\n Triumphantly possest,\n Lodg\u2019d by the ministerial quire\n In thy Redeemer\u2019s breast.\n\n In condescending love\n Thy ceaseless prayer He heard,\n And bad thee suddenly remove,\n To thy complete reward:\n Ready to bring the peace,\n Thy beauteous feet were shod,\n When mercy sign\u2019d thy soul\u2019s release\n And caught thee up to God.\n\n With saints inthron\u2019d on high\n Thou dost thy Lord proclaim,\n And still _to God \u2666salvation_ cry,\n _Salvation to the Lamb_!\n O happy, happy soul!\n In extacies of praise,\n Long as eternal ages roll,\n Thou seest thy Saviour\u2019s Face.\n\n Redeem\u2019d from earth and pain,\n Ah! when shall we ascend,\n And all in Jesus\u2019 presence reign\n With our translated Friend!\n Come, Lord, and quickly come!\n And when in Thee complete,\n Receive thy longing servants home,\n To triumph\u2015\u2015at thy feet!\n\n \u2666 \u2018savation\u2019 replaced with \u2018salvation\u2019\n\n\n\n\n ADVICE\n\n To the People call\u2019d METHODISTS,\n\n\n With regard to DRESS.\n\nI. 1. I AM not fond of saying the same thing over and over: especially\nwhen I have so many things to say, that the day of life (which with\n_me_ is far spent) is not likely to suffice for them. But in some\ncases, it is needful for you that I should: and then, _it is not\ngrievous_ to me. And it may be best, to speak freely and fully at once,\nthat there may be the less need of speaking on this head hereafter.\n\n2. When we look into the bible with any attention, and then look round\ninto the world, to see who _believes_ and who _lives_ according to\nthis book: we may easily discern, that the system of _practice_, as\nwell as the system of _truth_ there delivered, is torn in pieces, and\nscattered abroad, like the members of _Absyrtus_. Every denomination\nof Christians retains some part either of Christian truth or practice:\nthese hold fast one part, and those another, as their fathers did\nbefore them. What is the duty mean-time of those who desire to follow\nthe whole word of God? Undoubtedly to _gather up_ all these _fragments,\nthat_ if possible _nothing be lost_: with all diligence to follow all\nthose we see about us, so far as they follow the bible: and to join\ntogether in one scheme of truth and practice what almost all the world\nput asunder.\n\n3. Many years ago I observed several parts of Christian Practice,\namong the people call\u2019d _Quakers_. Two things I particularly remarked\namong them, Plainness of speech and plainness of dress. I willingly\nadopted both, with some restrictions, and particularly plainness of\ndress. The same I recommended to _you_, when God first called you out\nof the world: and after the addition of more than thirty years\nexperience, I recommend it to you still.\n\n4. But before I go any farther, I must intreat you, in the name of God,\nBe open to conviction. Whatever prejudices you have contracted from\neducation, custom or example, divest yourselves of them, as far as\npossible. Be willing to receive light either from God or man: do not\nshut your eyes against it. Rather be glad to see more than you did\nbefore; to _have the eyes of your understanding opened_. Receive the\ntruth in the love thereof, and you will have reason to bless God for\never.\n\n\nII. 1. Not that I would advise you, to imitate the people called\n_Quakers_, in those little particularities of dress, which can answer\nno possible end, but to distinguish them from all other people.\nTo be singular, merely for singularity\u2019s sake, is not the part of\na Christian. I do not therefore advise you, to wear a hat of such\ndimensions, or a coat of a particular form. Rather, in things that are\nabsolutely indifferent, that are of no consequence at all, humility\nand courtesy require you to conform to the customs of your country.\n\n2. But I advise you to imitate them, first, in the _Neatness_ of their\napparel. This is highly to be commended, and quite suitable to your\nChristian calling. Let all your apparel therefore be as clean as your\nsituation in life will allow. It is certain, the poor can\u2019t be so\nclean as they would, as having little change of raiment. But let even\nthese be as clean as they can, as care and diligence can keep them.\nIndeed they have particular need so to be; because cleanliness is one\ngreat branch of frugality. It is likewise more conducive to health,\nthan is generally considered. Let the poor then especially labour to\nbe clean, and provoke those of higher rank to jealousy.\n\n3. I advise you to imitate them secondly, in the _Plainness_ of their\napparel. In this are implied two things; 1. That your apparel be cheap,\nnot expensive; far cheaper than others in your circumstances wear, or\nthan _you_ would wear, if you knew not God: 2. That it be grave, not\ngay, airy, or showy; not in the point of the fashion. And these easy\nrules may be applied both to the materials whereof it is made, and the\nmanner wherein it is made or put on.\n\n4. Would you have a farther rule, with respect to both? Then take one\nwhich you may always carry in your bosom. \u201cDo every thing herein with\na single eye:\u201d and this will direct you in every circumstance. Let\na single intention to please God prescribe, both what cloathing you\nshall buy, and the manner wherein it shall be made, and how you shall\nput on and wear it. To express the same thing in other words: Let all\nyou do in this respect, be so done, that you may offer it to God, a\nsacrifice acceptable thro\u2019 Christ Jesus. So that, consequently, it\nmay increase your reward, and brighten your crown in heaven. And so\nit will do, if it be agreeable to Christian humility, seriousness and\ncharity.\n\n5. Shall I be more particular still? Then I _exhort all those who\ndesire me to watch over their souls_, Wear no gold, (whatever officers\nof state may do; or magistrates, as the ensign of their office) no\npearls or precious stones: use no curling of hair, or costly apparel,\nhow grave soever. I _advise those who are able to receive this saying_,\nBuy no velvets, no silks, no fine linen: no superfluities, no _mere\nornaments_, tho\u2019 ever so much in fashion. Wear nothing, tho\u2019 you have\nit already, which is of a glaring colour, or which is in any kind gay,\nglittering, showy; nothing made in the very height of the fashion,\nnothing apt to attract the eyes of the by-standers. I do not advise\nwomen to wear rings, ear-rings, necklaces, Lace, (of whatever kind\nor colour) or ruffles, which by little and little may easily shoot\nout from one to twelve inches deep. Neither do I advise men, to wear\ncoloured waistcoats, shining stockings, glittering or costly buckles\nor buttons, either on their coats or in their sleeves, any more than\ngay, fashionable or expensive perukes. It is true, these are little,\nvery little things: therefore they are not worth defending: therefore\ngive them up, let them drop, throw them away, without another word.\nElse a little needle may cause much pain in your flesh, a little\nself-indulgence much hurt to your soul.\n\n\nIII. 1_st._ 1. For the preceding _exhortation_, I have the authority\nof God, in clear and express terms. \u00b9_I will that women_ (and by\nparity of reason, men too) _adorn themselves in modest apparel, with\nshame-facedness and sobriety, not with broidered_ (curled) _hair, or\ngold, or pearls_, (one kind of precious stones, which was then most\nin use, put for all) _or costly apparel, but (which becometh women\nprofessing godliness) with good works_. Again, \u00b2_Whose adorning let\nit not be that outward adorning, of plating_ (curling) _the hair, and\nof wearing of gold, or of putting on of apparel. But let it be\u2015\u2015the\nornament of a meek and quiet spirit, which is in the sight of_ God\n_of great price_. Nothing can be more express, The wearing of gold, of\nprecious stones, and of costly apparel, together with curling of hair,\nis here forbidden by name: nor is there any restriction made either\nhere or in any other scripture. Whoever therefore says, \u201cThere is no\nharm in these things,\u201d may as well say, There is no harm in stealing\nor adultery.\n\n \u00b9 1 Tim. ii. 9, 10.\n\n \u00b2 1 Pet. iii. 3, 4.\n\n2. There is something \u2666peculiarly observable in the manner wherein\nboth St. _Peter_ and St. _Paul_ speak of these things. _Let not your\nadorning_ (says St. _Peter_) _be that outward adorning; but let it\nbe the ornament of a meek and quiet spirit_. The latter clause is\nnot added barely to fill up the sentence, but with strong and weighty\nreason. For there is a direct contrariety (as little as we may suspect\nit) between that outward and this inward adorning. And that, both\nwith regard to their source, and with regard to their tendency. As to\ntheir source, all that adorning springs from nature; a meek and quiet\nspirit from grace: the former, from conforming to our own will and the\nwill of man, the latter from conformity to the will of God. And as to\ntheir tendency; nothing more directly tends to destroy meekness and\nquietness of spirit, than all that outward adorning, whereby we seek\nto commend ourselves, to men and not to God. For this cherishes all\nthose passions and tempers, which overthrow the quiet of every soul\nwherein they dwell.\n\n \u2666 \u2018peculiary\u2019 replaced with \u2018peculiarly\u2019\n\n3. _Let them adorn themselves_, saith St. _Paul_, _not with curling\nof hair, or with gold, pearls, or costly apparel, but (which becometh\nwomen professing godliness) with good works_. The latter clause is\nhere likewise added, for plain and weighty reasons. For 1. That kind\nof adorning cannot spring from godliness, from either the love or\nfear of God, from a desire of conforming to his will, or from the mind\nwhich was in Christ Jesus. 2. It no way tends to increase godliness;\nit is not conducive to any holy temper. But 3. It manifestly tends\nto destroy several of the tempers most essential to godliness. It has\nno friendly influence on humility; whether we aim at pleasing others\nor ourselves hereby. Either in one case or the other, it will rather\nincrease pride or vanity than lowliness of heart. It does not at all\nminister to the seriousness which becomes a sinner born to die. It is\nutterly inconsistent with simplicity; no one uses it, merely to please\nGod. Whoever acts with a single eye, does all things, to be seen and\napproved of God; and can no more _dress_, than he can _pray_, or give\nalms, _to be seen of men_.\n\n\u26664. \u201cO! but one may be as humble in velvet and embroidery, as another\nis in sackcloth.\u201d True: for a person may wear sackcloth, and have\nno humility at all. The heart may be filled with pride and vanity,\nwhatever the raiment be. Again; women under the yoke of unbelieving\nparents or husbands, as well as men in office, may on several\noccasions be _constrained_, to put on gold or costly apparel. And in\ncases of this kind, plain experience shews, that the baleful influence\nof it is suspended. So that wherever it is not our choice but our\ncross, it may consist with godliness, with a meek and quiet spirit,\nwith lowliness of heart, with Christian seriousness. But it is not\ntrue, that any one can _chuse_ this, from a single eye to please God;\nor consequently, without sustaining great loss, as to lowliness and\nevery other Christian temper.\n\n \u2666 Points \u20187 & 8\u2019 replaced with \u20184 & 5\u2019\n\n\u26665. But however this be, can you be adorned at the same time with\n_costly apparel_, and with _good works_? That is, in the _same degree_\nas you might have been, had you bestowed less cost on your apparel?\nYou know this is impossible: the more you expend on the one, the\nless you have to expend on the other. Costliness of apparel, in every\nbranch, is therefore immediately, directly, inevitably destructive of\ngood works. You see a brother, for whom Christ died, ready to perish\nfor want of needful cloathing. You would give it him gladly: but\nalas! _It is corban, whereby he might have been profited._ It is\ngiven already: not indeed for the service of God; not to the treasury\nof the temple: but either to please the folly of others, or to feed\nvanity, or the lust of the eye in yourself. Now (even suppose these\nwere harmless tempers, yet) what an unspeakable loss is this, if it be\nreally true, that _every man shall receive his own reward, according\nto his own labour_! If there is indeed a reward in heaven, for every\nwork of faith, for every degree of the labour of love!\n\n2_dly._ 1. As to the _advice_ subjoined, it is easy to observe, that\nall those smaller things are, in their degree, liable to the same\nobjections as the greater. If they are gay, showy, pleasing to the eye,\nthe putting them on does not spring from a single view to please God.\nIt neither flows from, nor tends to advance a meek and quiet spirit.\nIt does not arise from, nor any way promote, real, vital godliness.\n\n2. And if they are in any wise costly, if they are purchased with any\nunnecessary expence, they cannot but in proportion to that expence, be\ndestructive of good works. Of consequence they are destructive of that\ncharity, which is fed thereby: hardening our heart against the cry of\nthe poor and needy, by inuring us to shut up our bowels of compassion\ntoward them.\n\n3. At least, all unnecessary expences of this kind, whether small or\ngreat, are senseless and foolish. This we may defy any man living to\nget over, if he allows there is another world. For there is no reward\nin heaven for laying out your money in ornaments or costly apparel:\nwhereas you may have an eternal reward, for whatever you expend on\nearth.\n\n4. Consider this more closely. Here are two ways proposed of laying\nout such a sum of money. I may lay it out in expensive apparel for\nmyself, or in necessary clothing for my neighbour. The former will\nplease my own eye, or that of others: the latter will please God.\nNow suppose there were no more harm in one than in the other, in that\nwhich pleases man, than in that which pleases God: is there as much\ngood in it? If they are equally innocent, are they equally wise? By\nthe one, I gratify the desire of the eye, and gain a pleasure that\nperishes in the using: by the other, I gain a larger share of those\npleasures that are at God\u2019s right hand for evermore. By the former I\nobtain the applause of man; by the latter, the praise of God. In this\nway, I meet with the admiration of fools: in that, I hear from the\nJudge of All, _Well done, good and faithful servant! Enter thou into\nthe joy of thy_ Lord.\n\n5. Brethren, whatever ye are accounted by men, I would not have\nyou fools in God\u2019s account. _Walk ye circumspectly, not as fools,\nbut as wise_; not in those ways which God _may possibly forgive_;\n(to put things in the most favourable light) but in those which he\n_will certainly reward. In wickedness be ye children_ still; _but in\nunderstanding be ye men_. I want to see a visible body of people, who\nare a standing example of this wisdom; a pattern of doing all things,\ngreat and small, with an eye to God and eternity.\n\n\nIV. 1. But we may be assured, the wisdom of the world will find out\nabundance of objections to this. Accordingly it is objected, first,\n\u201cIf God has given us plentiful fortunes, if we are placed in the\nhigher ranks of life, we must act suitably to our fortune. We ought\nthen to dress according to our rank, that is, in gold and costly\napparel.\u201d Not to insist, that none of _you_ are of this rank, I answer,\nWhere is this written? Our Saviour once occasionally said, _Behold,\nthey who wear gorgeous_ (splendid) _apparel, are in king\u2019s courts_:\nbut he does not say, they _ought_ to be even there: he neither enjoins,\nnor countenances it. And where is this either enjoined or allowed, by\nhim or any of his apostles? Bring me plain, scriptural proof for your\nassertion, or I cannot allow it.\n\n2. \u201cBut did not God give express command by _Moses_, that some even\namong his chosen people should be adorned in the most exquisite manner,\nwith gold and precious stones and costly array?\u201d Indeed he did: he\nexpressly commanded this, with regard to _Aaron_, and his successors\nin the high-priesthood. But to this I answer, first, this direction\nwhich God gave, with regard to the Jewish high-priest, can certainly\naffect no person in _England_, unless the Archbishop of _Canterbury_.\nAnd I apprehend, he does not plead the precedent. Secondly, The Jews\nand we are under different dispensations. The glory of the whole\nMosaic dispensation, was chiefly visible and external: whereas the\nglory of the Christian dispensation, is of an invisible and spiritual\nnature.\n\n3. \u201cBut what then are gold and precious stones for? Why have they\na place in the creation?\u201d What if I say, I cannot tell? There are\nabundance of things in the creation, which I do not know the use of.\nWhat are crocodiles, lions, tigers, scorpions for? Why have so many\npoisons a place in the creation? Some of them are for medicine: but\nwhatever they are for, in whatever manner they may be useful, they\nare certainly not to be used in such a manner as God has expressly\nforbidden.\n\n4. \u201cBut if they were not thus adorned, Kings and Generals would be\ndespised by their subjects and soldiers.\u201d Supposing they would, that\nis nothing to _you_; for you are neither Kings nor Generals. But it is\nabsolutely certain, they would not, if they were not despised on other\naccounts. If they are valiant and wise, they will never be despised,\nfor the plainness of their dress. Was ever General or King more\nesteemed or beloved by his subjects and soldiers than King _Charles_\nof _Sweden_? And \u2019tis sure, he wore no gold or costly apparel, not so\nmuch as a common officer. But we need not go so many years back. Who\nis the Prince that is now honoured and beloved both by his subjects\nand soldiers, far beyond any other King or General in _Europe_? There\nis no need to repeat his name. But does he gain this honour and love,\nby the costliness of his apparel? So far from it, that he rarely uses\nany other dress, than the uniform of his own guards.\n\n5. \u201cBut if all men were to dress like him, how would tradesmen live?\u201d\nI answer, 1. God certainly considered this, or ever he gave these\ncommands. And he would never have given them, had he not seen, that if\nthey were universally observed, men in general would live better than\nthey otherwise could: better in this world, as well as that to come.\nBut, 2. There is no danger at all, that they should be universally\nobserved. Only a little flock in any civilized nation will observe\nthem, till the knowledge of God covers the earth. 3. If those who do\nobserve them, employ the money they thus save, in the most excellent\nmanner, then a part of what before only served to fat a few rich\ntradesmen for hell, will suffice to feed and clothe and employ\nmany poor, that seek the kingdom of heaven. 4. And _how_ will those\ntradesmen themselves _live_? They will live like men, by honest labour,\nmost of whom before lived like swine, wallowing in all gluttony and\nsensuality. But, 5. This is all mere trifling. It is only a copy of\nyour countenance. For it is not this, it is not a regard to trade, or\nthe good of the nation, that makes you disobey God. No: it is pride,\nvanity, or some other sinful temper, which is the real cause of these\nsinful actions.\n\n6. \u201cBut we cannot carry on our own trade, without dressing like other\npeople.\u201d If you mean only, conforming to those customs of your country,\nthat are neither gay, nor costly, why should you not \u201cdress like other\npeople?\u201d I really think you should. Let an Englishman dress like other\nEnglishmen; not like a Turk or a Tartar. Let an English woman dress\nlike other English women; not like a French woman or a German. But if\nyou mean \u201cconformity to them in what God has forbidden,\u201d the answer\nis ready at hand. If you can\u2019t carry on your trade without breaking\nGod\u2019s command, you must not carry it on. But I doubt the fact: I know\nno trade which may not be carried on by one who uses plain and modest\napparel. I fear, therefore, this too is but a copy of your countenance:\nyou _love_ these things, and therefore think them necessary. Your\nheart carries away your judgment: if you were not _fond_ of them, you\nwould never dream of their necessity.\n\n7. In one single case these things may be necessary, that is,\nunavoidable, namely, that of women who are under the yoke of\nself-willed, unreasonable husbands or parents. Such may be constrained\nto do in some degree, what otherwise they would not. And they are\nblameless herein, if 1. They use all possible means, arguments,\nintreaties, to be excused from it; and when they cannot prevail,\n2. Do it just so far as they are constrained, and no farther.\n\n\nV. 1. And now, brethren, what remains, but that I beseech you who\nare not under the yoke, who are, under God, the directors of your\nown actions, to set prejudice, obstinacy, fashion aside; and yield\nto scripture, to reason, to truth. Suppose, as some affirm, you acted\non no higher motive than to please _me_ herein, I know not that you\nwould have need to be ashamed; even this you might avow in the face\nof the sun. You owe something to _me_: perhaps it is not my fault, if\nye owe not your own souls also. If then you did an indifferent thing,\nonly on this principle, not to give me any uneasiness, but to oblige,\nto comfort me in my labour, would you do much amiss? How much more\nmay you be excused in doing what I advise, when truth, reason and\nscripture advise the same? When the thing in question is not an\nindifferent thing, but clearly determined by God himself?\n\n2. Some years ago, when I first landed at _Savannah_ in _Georgia_,\na gentlewoman told me, \u201cI assure you, Sir, you will see as\n_well-dressed_ a congregation on Sunday, as most you have seen in\n_London_.\u201d I did so: and soon after I took occasion to expound those\nscriptures which relate to dress, and to press them freely upon\nmy audience, in a plain and close application. All the time that I\nafterward ministered at _Savannah_, I saw neither gold in the church,\nnor costly apparel. But the congregation in general was almost\nconstantly cloathed in plain, clean linen or woollen.\n\n3. And why should not my advice, grounded on scripture and reason,\nweigh with _you_ as much as with them? I will tell you why. 1. You are\nsurrounded with saints of the world, persons fashionably, reputably\nreligious. And these are constant opposers of all, who would go\nfarther in religion than themselves. These are continually warning you\nagainst running into extremes, and striving to beguile you from the\nsimplicity of the gospel. 2. You have near you still more dangerous\nenemies than these, Antinomians, whether _German_ or _English_; who\nwhen any Christian practise is enforced, come in with the cookoo\u2019s\nnote, \u201cThe law, the law;\u201d and while they themselves glory in their\nshame, make you ashamed of what should be your glory. 3. You have\nsuffered by false teachers of our own, who undermined the doctrine you\nhad received: negatively, in publicly, by not insisting upon it, by\nnot exhorting you to dress as persons professing godliness: (and, not\nto speak _for_ a Christian duty, is in effect to speak _against_ it:)\nand positively in private, either by jesting upon your exactness in\nobserving the scripture-rule, or by insinuations, which if you did\nnot mind them then, yet would afterward weaken your soul. 4. You have\nbeen, and are at this day _in perils among false brethren_: I mean,\nnot only those of other congregations, who count _strictness_ all one\nwith _bondage_: but many of our own; in particular those, who were\nonce clearly convinced of the truth: but they have sinned away that\nconviction themselves, and now endeavour to harden others against it:\nat least, by example; by returning again to the folly, from which they\nwere once clean escaped. But what is the example of all mankind, when\nit runs counter to scripture and reason? I have warned you a thousand\ntimes, not to regard any example, which contradicts reason or\nscripture. If it ever should be (pray, that it may not be; but if it\never should) that I or my brother, my wife, or his, or all of us\ntogether, should set an example contrary to scripture and reason: I\nintreat you, regard it not at all: still let scripture and reason\nprevail.\n\n4. *You who have passed the morning, perhaps the noon of life, who\nfind the shadows of the evening approach, set a better example to\nthose that are to come, to the now-rising generation. With you the day\nof life is far spent; the night of death is at hand. You have no time\nto lose: see that you redeem every moment that remains. Remove every\nthing out of the way, be it ever so small (tho\u2019 indeed gay or costly\napparel is not so) that might any ways obstruct your lowliness and\nmeekness, your seriousness of spirit, your single intention to glorify\nGod, in all your thoughts and words and actions. Let no needless\nexpence hinder your being in the highest degree you \u2666possibly can,\n_rich in good works: ready to distribute, willing to communicate_,\ntill you are cloathed with glory and immortality.\n\n \u2666 \u2018possible\u2019 replaced with \u2018possibly\u2019\n\n*Our carcases will soon fall into the dust: then let the survivors\nadorn them with flowers. Mean time let us regard those ornaments only,\nthat will accompany us into eternity.\n\n5. *You that are in the morning of your days, either your form\nis agreeable, or it is not. If it is not, do not make your person\nremarkable: rather let it lie hid in common apparel. On every account,\nit is your wisdom, to recommend yourself to the eye of the mind: but\nespecially to the eye of God, who reads the secrets of your hearts,\nand in whose sight the incorruptible ornaments alone are of great\nprice. But if you would recommend yourself by dress, is any thing\ncomparable to plain neatness? What kind of persons are those, to whom\nyou could be recommended by gay or costly apparel? None that are any\nway likely to make you happy: this pleases only the silliest and worst\nof men. At most, it gratifies only the silliest and worst principle\nin those who are of a nobler character.\n\n6. *To you whom God has intrusted with a more pleasing form, those\nornaments are quite needless,\n\n \u201cThe adorning thee with so much art\n Is but a barbarous skill:\n \u2019Tis like the poisoning of a dart,\n Too apt before to kill.\u201d\n\nThat is, to express ourselves in plain English, without any figure\nof poetry, it only tends to drag them faster into death everlasting,\nwho were going fast enough before, by additional provocations to lust,\nor at least, inordinate affection. Did you actually _design_ to raise\neither of these, in those who looked upon you? What, while you and\nthey were in the more immediate presence of God? What profaneness\nand inhumanity mixt together! But if you designed it not, did you\nnot _foresee_ it? You might have done so, without any extraordinary\nsagacity. \u201cNay, I did not care or think about it.\u201d And do you say this\nby way of excuse? You _scatter abroad arrows, firebrands and death_;\nand do not care or think about it!\n\n7. *O let us all walk more charitably and more wisely for the time\nto come! Let us all cast aside from this very hour, whatever does\nnot become men and _women professing godliness_: whatever does not\nspring from the love and fear of God, and minister thereto. Let our\nseriousness _shine before men_, not our dress: let all who see us\nknow that we are not of this world. Let our adorning be that which\nfadeth not away, even righteousness and true holiness. If ye regard\nnot weakening my hands and grieving my spirit, yet grieve not the Holy\nSpirit of God. Do you ask, \u201cBut what shall I do with the gay or costly\napparel, and with the ornaments I have already? Must I suffer them to\nbe lost? Ought I not to wear them now I have them?\u201d I answer, There is\nno loss like that of using them: wearing them is the greatest loss of\nall. But what then shalt thou do with them? Burn them rather than wear\nthem; throw them into the depth of the sea. Or if thou canst with a\nclear conscience, sell them, and give the money to them that want. But\nbuy no more at the peril of thy soul. Now be a faithful steward. After\nproviding for those of thine own houshold things needful for life and\ngodliness, feed the hungry, clothe the naked, relieve the sick, the\nprisoner, the stranger, with all that thou hast. Then shall God clothe\nthee with glory and honour, in the presence of men and angels: and\nthou shalt _shine as the brightness of the firmament_, yea, _as the\nstars for ever and ever_.\n\n\n\n\n THE DUTIES OF HUSBANDS and WIVES.\n\n\nI AM persuaded, it is not possible for me to write any thing so full,\nso strong, and so clear on this subject, as has been written near an\nhundred and fifty years ago, by a person of equal sense and piety.\nI shall therefore only abridge what he has written on the head, with\nsome few alterations and additions. I beseech you all, who are more\nimmediately concerned, to read it with the calmest attention, and with\nearnest prayer, that what is here written, may be transcribed into\nyour hearts and lives.\n\n\n\n\n CHAP. I.\n\n _The first duty of the Married_, Chastity.\n\n\n1. THIS duty is so manifest, that no person whatever can pretend\nignorance of it. The law of God, the law of nature, and the laws of\nall well ordered societies enjoin it. The violation of this unties\nthe marriage-knot, and dissolves the marriage-covenant. For our Lord\nhimself, who utterly disallows of other divorces, yet allows divorce\nin case of adultery. \u201cBut may the person wronged admit the wrongdoer\nagain, after the offence is known?\u201d I answer, they may, provided the\noffender give full, satisfactory proof of amendment. We read not any\ncommand to the contrary. But if the offender persist in sin, then the\ninnocent person, having full proof thereof, is bound to withdraw from\nthe sinner.\n\n2. Let any who find strong temptations to this sin, 1. Constantly and\nconscientiously perform private duties. The blessing of God hereon\nwill make him conqueror, over what before seemed most unconquerable.\n2. Be diligent in your calling, that you may have no leisure for\ninflaming imaginations. It is certain, an idle person, if occasion\nand constitution serve, will sooner or later prove adulterous. But\ndiligence joined with hearty prayer, will preserve a man pure and\nundefiled. 3. Be exactly temperate. It is easy to put out the fiercest\nfire, by withdrawing the fewel. If therefore you would be chaste\nin your marriage, be sparing in your food. 4. Carefully shun every\ntemptation and all opportunities of sin: especially, shun as a rock\nthe company of any person apt to tempt, or to be tempted; and consider,\nthat the coldest water will be hot, if it be set near the fire.\n\n3. These directions are such as agree to all, married or unmarried.\nThere remains another help peculiar to the former, the due use of\nmarriage. The ordinances of God will answer their end, if our abuse of\nthem do not hinder. Now God has ordained marriage for this end, among\nothers, to prevent fornication. Wherefore let it be used in the manner\nit ought, and it will surely answer its end. And in this respect, _the\nwife hath not power over her own body, but the husband_. Neither _hath\nthe husband power over his own body, but the wife_. It is not in the\nchoice of either, whether to live with the other, or not. But they are\nbound in conscience so to do, and cannot refuse it without grievous\nsin. There may indeed be a separation for a time, if needful affairs\nrequire. But it is not lawful for either the man or the woman to leave\nthe other totally or finally.\n\n4. In this their society two things are to be observed, that it\nbe sanctified and temperate. First, it must be _sanctified_, that\nis, made lawful and holy to them _by the word of_ God _and prayer_.\nThe word of God clearly shews the lawfulness of it. For God has\nsaid expresly, _Marriage is honourable among all men, and the bed\nundefiled_. But let it also be _sanctified_ or made holy _by prayer_.\nSolemnly pray for the blessing of God upon his ordinance, not\nforgetting to return him particular thanks for his infinite goodness\nherein. That this is requisite none can deny, that will not deny\nthe authority of St. _Paul_. For he affirms, that marriage, as well\nas meat and drink, is sanctified by _prayer and thanksgiving_. As\ntherefore it is a brutish profaneness, for any man to sit down to his\ntable, as an horse to the manger, without asking the blessing of God\nfirst, and to return from it, as a fox from his prey, without praising\nhim that gave him food and appetite; so it is great licentiousness for\nmarried persons to come together, as it were brute beasts, without\neither prayer or thanksgiving. The hope of posterity, the stay of old\nage, the support of every man\u2019s house, the supply of the church and\ncommon-wealth, hang upon the fruit of marriage. Is it then more than\nneeds, to ask the blessing of God in a thing of so great importance?\nSurely we should bring his curse upon us, were we either to forget it\nas needless, or despise it as ridiculous. Yea, whereas marriage is\ninstituted in part for the subduing inordinate desires, it cannot\nanswer that end, without God\u2019s blessing; which how can we expect, if\nwe scorn to ask it? Certainly, the men that use marriage in a brutish\nmanner, not seeing God therein, nor sanctifying it to themselves by\nthese means, will thereby become more and more brutish. Wherefore let\nno man scoff at a duty plainly commanded by God: but let us learn to\nknow the full efficacy of prayer, and to reap the fruit of it in all\nthings.\n\n5. It must, secondly, Be temperate. We are always to remember, God\nordained marriage chiefly for the increase of mankind, and not to\nkindle lustful desires, but to quench them. I confess, we should take\ngreat heed of laying snares upon mens consciences, and must be very\ncareful not to bind them, where God has not bound them. But this\nis a sure rule: the quantity of every thing, must be suited to the\nend. This being considered, the married are not to provoke desires,\nbut allay them, when they provoke themselves. They must not strive\nto inflame the passions when they are cool, but when they are moved\nof themselves, to assuage them. In a word, marriage should be used\nas sparingly, as consists with the need of the persons married. A\ntemperate use promotes purity: excess inflames lust, and inclines\nto adultery. Wherefore the foregoing rule should be carefully\nobserved, that the married come no oftener together, than is needful\nto extinguish natural desires, when they would otherwise become\ntroublesome to them. Now the sanctified use of marriage is also an\nhelp to the temperate use of it. But they seldom fail to exceed,\nwho do not take care to make all things holy by _prayer and\nthanksgiving_.\n\n6. Perhaps one might add, it should ever be accompanied with\nchearfulness and willingness. They must neither deny themselves to\neach other, nor behave with grudging and forwardness; but rather with\nreadiness and all demonstrations of sincere affection. The scripture\nplainly testifies this, by the very term _benevolence_ or _good-will_.\nFor no man can call that good-will, which is done churlishly and\ndiscontentedly: a behaviour that naturally tends to alienate the heart,\nand create suspicions of estrangement of affection.\n\n\n CHAP. II.\n\n _Of the_ Love _of married Persons_.\n\n1. THE marriage-covenant binds all that enter into it, to several\nother duties, as well as to chastity: but not under the same\nforfeiture, failing in these breaks God\u2019s command, but does not break\nthe bond of matrimony. No ill-behaviour dissolves this, while we are\nnot wronged as to the marriage-bed. Thou art still an husband or a\nwife, though thy yoke-fellow is wanting in many duties. Be careful\ntherefore to do thy own part still, however slenderly thou art\nrequited.\n\n2. The duties common to husbands and wives, partly respect themselves,\nand partly their families. All the former sort may be reduced to\ntwo heads, love and the fruits of love. First, Love: their hearts\nmust be united as well as their hands: else their union will be\nmore troublesome than can be imagined. Love is the life and soul of\nmarriage, without which it differs from itself as a carcase from a\nliving body. This makes all things easy, whereas the absence of it\nmakes all things hard. Love seasons and sweetens every state; love\ncomposes all controversies. In whomsoever love prevails, to them only\nmarriage is what it should be, a pleasing combination of two persons\ninto one home, one purse; one heart and one flesh. And this love must\nhave two especial properties, first, It must be spiritual; secondly,\nmatrimonial. It must be spiritual in its ground, and in its working.\nIts chief ground must be the commandment of God. A Christian must love\nhis wife, not only because she is beautiful or loving, but chiefly\nbecause God enjoins it. The wife must love her husband, not only\nbecause he is handsome, kind or well-behaved, but because God the\nsovereign of all souls, has commanded women to be _lovers of their\nown husbands_. Not the face, portion or good qualities of the married,\nmust be the chief cause of their loving each other, but the will of\nGod; and that affection which stands on this stable foundation will\nbe lasting: while that which stands on any other consideration, will\nbe subject to change every hour. For how can the building stand fast,\nif the foundation sink away? Either some storm of contention will\noverthrow that love, or it will fall down of itself thro\u2019 age. Or else\nit will degenerate into jealousy, the devouring canker-worm, that eats\nup the hearts of married persons, and consumes or spoils the sweet\nfruit they may reap. But he that loves his wife, because she is his\nwife, and God commands him to love her as such, will love her, so long\nas she is his wife, whatever she prove beside. Thou lovest thy wife,\nbecause she is fair, good-humoured, courteous: but what if all these\nshould fail? Thou lovest thy husband, because he is handsome, sensible,\nkind: but where will thy love be, if these things should alter? You\nsee there is no firmness in that love, which is procured only by these\nmotives. But if thou love thy wife or husband, because God enjoins it,\nthen thy love will be constant and perpetual.\n\n3. This property of love, that it is spiritual, built on the rock\nof God\u2019s commandment, answers all the objections which many would\nmake against it in their own cases. \u201cWho, says a man, can love such\na wife?\u201d \u201cAnd what wife, says a woman, can love such an husband?\u201d I\nanswer, a man whose affection is spiritual, can love even such a wife.\nAnd the woman who has attained to spiritual love finds it possible to\nlove even such an husband.\n\n4. But as the ground of their love must be spiritual, so must also the\nworking thereof. It must seek the spiritual good of the person beloved,\nby every possible means. For that love which seeks only their temporal\nwelfare, deserves no better name than carnal love. But surely those\nwho love each other, because God bids them, will love each other as\nGod bids them. They will be careful of each others souls, as well\nas of their bodies and estates. But alas! How exceedingly does the\nlove of most married people fail herein? Thou art kind to thy wife\nor husband, and it goes to thy heart, to think any thing should be\nwanting for their good. It is well; but so may a Turk as well as thou,\nif by good, thou meanest only that which is temporal. But dost thou\nseek to help thy yoke-fellow to heavenly, as well as earthly benefits?\nThis is spiritual love: this becomes a Christian husband, and a\nChristian wife. Be not then _carnal_ in your love, _walking as men_,\nbut spiritual as the children of God.\n\n5. *But remember farther, that your love must be matrimonial, as well\nas spiritual. It must be matrimonial, with regard, 1. To the degree,\nand 2. To the effect of it. For the first, A man should love his wife,\na woman her husband, above all the creatures in the world. Next to\nthe living God, the wife is to have the highest place in the husband\u2019s\nheart, and he in her\u2019s. No neighbour, no friend, no parent, no child,\nshould be so near and dear to either as the other. They are joined in\nthe closest of all unions; therefore their mutual affection should be\nmost abundant. They must do more and suffer more for each other, than\nfor any other in all the world. They must bear with more faults in\neach other than any besides, and be ready to take more pains for each\nother.\n\n6. Secondly, As to the effect of this love, it should knit them\ntogether, that they may receive full satisfaction in each other. Love\nshould cause a man to account his wife the only woman in the world:\nand so the wife to account her husband the only man in the world.\nThe persons of each should be to the other the most precious of all\npersons. Do any object, this cannot be, unless every man and every\nwoman, could find in their own yoke-fellow as amiable qualities as are\nto be found in others: I answer, not the good qualities of either, but\nthe good pleasure of God is the ground of their mutual dearness. Good\nqualities make this duty more easy: but it is still a duty, tho\u2019 good\nqualities be away. A man may lawfully think another woman a better\nwoman than his own wife. But he may not love another woman, tho\u2019 more\nvirtuous, above his own, tho\u2019 less virtuous. This is the effect of\nmatrimonial love, to settle the heart of each upon the other, above\nall in the world besides. It admits of none equal in affection, but\nplaces the yoke-fellow next to our own soul. Nor will it bear the\ndesire of change, but so links their hearts together, that in this\nrespect they are only dear to each other.\n\n7. The means to get and confirm this love, is to have one house, one\ntable, one bed. But besides this natural means of procuring love,\nthere are two spiritual means. The one is, to take special notice, of\nGod\u2019s gracious providence in their match. They must often consider,\nthat God joined them together, for their mutual benefit, as being on\nthe whole fitter for each other, than any person besides could be. We\nknow, that a mean gift is often respected, for the giver\u2019s sake. And\nhe that loveth God, cannot but love all his blessings for his sake.\nWherefore remember, that God in great goodness (for crosses also come\nto God\u2019s children from his goodness) hath bestowed this yoke-fellow,\nand thou shalt dearly love thy wife or husband, tho\u2019 perhaps not so\nwell-tempered. For the dearness of the giver will countervail the\ndefects of the gift. And then thy yoke-fellow\u2019s distempers will grieve\nthee indeed, but not alienate thy affection.\n\n8. Another means of uniting your souls is, constantly to join in\nexercises of piety. Pray together: sing together: confer together,\nconcerning your heavenly country. And this will be found an excellent\nmeans of confirming your mutual love. These will nourish the Spirit of\nholiness in you: and that inkindles love wherever it comes. By these\nyou will soon perceive yourselves to have been spiritually profitable\nto each other: and to receive a spiritual benefit cannot but beget and\nnourish spiritual affection. Naturally you would grow weary of each\nother: but if you season your natural communion, with this communion\nin spiritual things, it will prevent all satiety. Jars and contentions\nare the great hindrances of love; but the joining together in these\nexercises, will cause you to jar far more seldom: nor will any sudden\njar fester or rankle, so as to breed hard thoughts of one another,\nwhich are the bane of love. Prayer will prevent most contentions and\ncompose all: for when you shall appear before God in prayer, instead\nof blaming each other, you will each blame yourself, and then all\ncontention will cease.\n\n9. But some may say, \u201cWhat shall I do, who have such an husband or\nwife, as neither can nor will join with me, in the service of God?\u201d\nI answer, pray for that yoke-fellow, who will not pray with thee.\nThe less able or willing they are to intreat for themselves, the more\nfrequently and earnestly intreat God for them. It may be, God will\ngive thee thy desire, and turn their hearts to thee. At least, thy own\nsoul will gain an increase of heavenly love to them. And this is sure,\nthat to love your yoke-fellow spiritually and fervently, tho\u2019 you are\nnot loved again, is far better, than to be loved of them, without so\nloving.\n\n\n\n\n CHAP. III.\n\n _Of the_ Effects of Love.\n\n\n1. THE effects of nuptial love are three, Pleasingness, Faithfulness,\nHelpfulness. The first, which must mix itself with all the rest, is\nan earnest desire to please each other, so far as it is possible to\nbe done, without sinning against God. Wherefore the husband must do\nor leave undone, any thing he can, that he may please his wife: and\nthe wife must in any thing cross her own desires that she may satisfy\nhis. In diet, attire, choice of company, and all things else, each\nmust fulfill the other\u2019s desire, as absolutely as can be done, without\ntransgressing the law of God. As difficult as this may seem at first,\npractice will make it easy. Resolutely begin, and the proceeding will\nbe pleasanter than the beginning. Especially if both labour together,\neach seeking to oblige the other. For it cannot be difficult to\nsatisfy one, who desires to take as well as to give satisfaction.\n\n2. But some will say, \u201cThis suits not me, nothing will satisfy my\nfroward yoke-fellow.\u201d I answer, It may be so: it is not in ones power,\nto make a froward person take a thing well. But it is in your power,\nto do your best, to satisfy such an one; and to strive the more, the\nmore averse to peace your companion is. \u201cBut it is hard, to be still\nstriving against the stream.\u201d It is; but duties must not be omitted\nbecause they are hard. The scholar, who has an hard lesson, must\ntake the more pains to learn it. So the husband or wife, that has a\nperverse companion, must take the more pains to please them. Let the\ndifficulty therefore make thee more diligent: and encourage thyself\nin this tedious labour, by thinking, \u201cIf after all I cannot please my\nyoke-fellow, I shall not fail to please God. Yea, and the harder the\nwork is, the better he will take it at my hands. Therefore I will so\nbehave, that they may receive content in all things, if any thing but\nsin will content them.\u201d This caution indeed we must observe; for we\nmay not, to please anyone, sin against God. If any thing but sin will\nsatisfy, thou must do it, be it ever so contrary to thy own will. But\nif thou canst not fulfill the desires of a creature, without breaking\nthe law of God, then thou must not fulfill them: better offend a\nmortal man, than the immortal God.\n\n3. In the next place, husband and wife are to be faithful and helpful\nto each other. These two must always be united: therefore we speak\nof them together. This was the principal thing which God designed in\nthe creation of the woman. _It is not good_, saith he, _for man to be\nalone: I will make him an help meet for him_. And undoubtedly man was\nintended to give, as well as to receive help. This helpful fidelity\nconsists in their mutual care to abstain from and prevent whatever\nmight grieve or hurt either: and to do themselves, and incite others\nto do, whatever might comfort or benefit either. And this must extend\nto the soul, the body, the name, and the estate.\n\n4. First, to the souls, by provoking each other on all occasions, to\ninward and outward holiness. The husband must further the wife in all\ngoodness, and the wife the husband: for she has also liberty to stir\nup her husband, by intreaty and fair means. And as they have special\nopportunity, so they should be always ready, with special diligence,\nto _provoke one another to love and to good works_. O how sweet is\nthe society when they thus watch all occasions to further each other\nin godliness! Again; being continually together, they may discover\nin each other divers corruptions and imperfections. They must not\nturn these into matter of contempt, but of compassion and care for\neach others reformation. They should observe each others temper, \u2019till\nthey perceive what infirmities each is chiefly inclined to, and then\ndiligently abstain from what may provoke that evil, and apply all\nmeans that may heal it. If all their labour does not avail, they must\nnot fear to seek the help of some common friend, who possibly may\neffect that cure, which themselves had endeavoured in vain. And if\neven this does not succeed, still they must wait and pray, referring\nthe matter to God, the only physician of the soul, who is able in due\ntime to redress all.\n\n5. The same faithful helpfulness they owe, to the bodies of each\nother. They must shun all things that might cause sickness or pain to\neach other, and readily undergo any pains or cost, according to their\npower, to procure whatever is necessary either to keep or recover\ntheir health. They must comfort each other, in the days of sorrow,\nthat worldly sorrow work not death. The wife must be health to her\nhusband in his sickness: she must support his weakness, and he her\u2019s.\nSickness and weakness are things which of themselves are hard enough\nto be borne. There needs not the addition of unkindness to make the\nburden heavier. Let every husband and wife avoid or mend this fault,\nand be particularly careful of their behaviour, at that time above all,\nwhen either is visited with grief, or weakness, or sickness. When your\nwife is sick or pain\u2019d, then comfort her with loving words, and chear\nher by a tender countenance. Then see that she want no looking too, no\nhelp which thou canst procure. When thy husband is sick or weak, then\nstay him with comfortable speech, revive him with diligent attendance.\nDo all thou canst, to ease his pain, and to recover his strength. Let\nthy love and care be his best physic, and thyself his best physician.\nThis is to be faithful to thy husband\u2019s body, and to \u201ccherish him in\nsickness as in health.\u201d\n\n6. In the third place, man and wife must be faithfully helpful to each\nothers names, and that in a double respect: in maintaining them both\nbetween themselves and also among others. First, they must hold fast a\ngood opinion of each other, so far as it may possibly stand with truth.\nYea, it is no blame for them to have somewhat too good an opinion of\neach other: for a man to think his wife not only more handsome, but\nmore wise and good than she is; (making her virtues carry a greater\nshow to the eye, by looking at them thro\u2019 the glass of love:) and for\nher to think him not only more proper, but more kind and good than he\nreally is, by taking things with that largeness of good interpretation,\nwhich much love naturally puts upon them. Certainly then they should\nbe peremptory to give no place to ungrounded, unwarranted surmises.\nThey must on no account suffer their hearts to grow mistrustful of\neach other. All rash, ill-built, hasty surmises, must be far from\nthem. Otherwise love will go out at the same door, at which suspicion\ncame in. He or she that has a suspicious head, has not a truly\nloving heart. Such may be lustful or fond; but an holy, virtuous,\nspiritual affection they cannot have. So long as they give way to\nevil surmisings, there is no place for this. *And therefore of all\ndomestic makebates, of all that breeds quarrel between married people,\nnothing in the world is more pestilently effectual to this bad end\nthan jealousy. Having leavened the heart, it makes the speech tart\nand sharp, the countenance sour, the whole behaviour distasteful. No\ngood words, no good actions, or \u2666gestures, or looks can proceed from\na jealous heart. Jealousy will make one suck mischievous things out\nof his own fingers ends. Suffer not therefore this evil weed to grow\nup in the garden of matrimony. For no good herb will prosper by it;\nno praise-worthy thing will flourish. Let all then that are married,\ndetest any thought of this kind that may arise. Let their hearts\ndisdain to give the least credit, unless the proofs be more than\nmanifest. Away then with this makebate jealousy, this quarreler\nsuspicion, this breeder of brawls, this mother and nurse of contention,\nthis underminer of love and of good husbandry, of all that should\nbe profitable to an houshold. Away with it, I say, out of thy heart:\nchase it far from thy breast, from thy house. It is better to receive\nten wrongs without suspecting, than to suspect one that is not\nreceived. Wherefore as thou wouldst stand for the good name of thy\ncompanion, against the tongue of a slanderer, so stand for it against\nthe dreams of thy own heart, against thy own slanderous imagination.\nAnd if any person will suffer his lips to be so ill employed, as\nto become Satan\u2019s bellows, by blowing these coals betwixt you, by\ntelling thee this or that, rebuke such a person, reject his words\nwith detestation, flee his company, nor defile thy ears and heart,\nby giving gentle audience to a whisperer and talebearer. In a word,\nwouldst thou love or be loved? Wouldst thou live otherwise in marriage,\nthan as in a prison or dungeon? Then strengthen thy heart against all\nsuspicion, and rather be any thing than jealous.\n\n \u2666 \u2018guestures\u2019 replaced with \u2018gestures\u2019\n\n7. Ye must be tender also of each other\u2019s reputation abroad.\nThis requireth two things: First, that each labour to conceal the\nweaknesses of the other, so far as is possible, from all men. The\nhusband must endeavour, that none may know of his wife\u2019s faults, but\nhimself: and the wife must do her best to keep her husband\u2019s faults\nfrom the knowledge of every creature. On the contrary, to publish each\nothers sins, is a monstrous treachery. To backbite an enemy is a sin:\nhow much more to backbite ones yoke-fellow? Whose faults can a man\ncover if not his wife\u2019s, that is in effect, his own? Or who can be\nfree from reproach, if one so near as his wife, deface his good name?\n\u2019Tis impossible but man and wife must sooner or later discover their\nweaknesses to one another. And for them to be playing the tell-tale\nagainst each other, what soul does not loath to think of it? If thou\nhast been so sinfully talkative before, now for shame lay thy hand\nupon thy mouth, that thou mayst no more incur the name of fool, by\nmaking thy tongue to spread abroad folly.\n\n8. But besides this, you must faithfully keep each others secrets.\nA man may have occasion to acquaint his wife, with things which he\nwould not reveal to others; so may a woman to acquaint her husband.\nNow if in such cases a wife find, that her husband has revealed\nwhat she intrusted with him alone; or he find, that she has revealed\nwhat he spoke to her in the confidence of love, this will breed such\na distrust of the offending party, as will not easily be removed.\nWherefore let husbands and wives always mind this: If he lay up any\nthing in her breast, let him find it safe there, as in a chest, which\ncannot be opened by any pick-lock. If she commit a thing to his safe\nkeeping, let it be imprisoned in his bosom. Otherwise no man can chuse\nbut be strange to one, whom experience has convinced of blabbing. And\nit is an infallible truth, that there is no comfortable living with\none whom you cannot trust.\n\n9. The last part of faithful helpfulness to each other, is that which\nconcerns their estates. And to this end it is requisite, first, that\nall things be common between them, goods as well as persons: For\nif they make not a division in the greater, it is absurd to make it\nin the less. They should have one house and one purse: for they are\none, and their estates should be one also. And having thus united\ntheir fortunes, let them, secondly, practise good husbandry therein.\nThis implies three things, diligence in getting, prudence in saving,\nprovidence in foreseeing. These three, industry, frugality, and\nforecast, make up good husbandry. And if any of these are wanting,\nso much is wanting to the perfection of it; and so much also will be\nwanting, for their comfort and prosperity.\n\n\n\n\n CHAP IV.\n\n _Of the_ duties _of the married to their_ family.\n\n\n1. A Man and his wife, who before were members of other families, join\ntogether that they may become the roots of a new family: Wherein by\ntraining up their servants and children, they provide plants for God\u2019s\nvineyard, the church. In this family the husband is the head; the\nwife is the next, as subordinate to him. They are both to maintain\nand govern their family. First, they must join in providing it with\nall necessaries, imitating herein the father of this great family,\nthe world, who fills every creature with good things fit for it. But\nthey must govern as well as maintain their houshold; the man as God\u2019s\nimmediate officer, the woman as an officer deputed by him, not equal,\nbut subordinate: he, by the authority derived immediately from God,\nshe by authority derived from her husband.\n\n2. The first point, in order to the due government of their family, is\nto educate their children well; more especially in their tender years.\nI cannot lay down a better method for this, than is laid down in a\nletter printed some years since; part of which is here subjoined.\n\n*\u201cAccording to your desire, I have collected the principal rules I\nobserved in educating my family. The children (she had ten who came to\nman\u2019s estate, eight of whom were frequently at home together) were put\ninto a regular method of living, in such things as they were capable\nof, from their birth, as in dressing, undressing, changing their linen,\n&c. The first quarter commonly passes in sleep. After that, they were,\nif possible, laid into their cradles awake, and rocked asleep, and so\nthey were kept rocking till it was time for them to awake. This was\ndone to bring them to a regular course of sleeping, which at first was\nthree hours in the morning, and three in the afternoon: afterwards two\nhours till they needed none at all.\n\n*\u201cWhen they were turned a year old, they were taught to fear the rod,\nand cry softly. By this means they escaped abundance of correction\nwhich otherwise they must have had, and that odious noise of the\ncrying of children was rarely heard in the house.\n\n*\u201cAs soon as they were grown pretty strong, they were confined to\nthree meals a day. They were never suffered to chuse their meat, but\nalways ate such things as were provided for the family. Whatever they\nhad, they were never permitted to eat of more than one thing. Drinking\nor eating between meals was never allowed, but in case of sickness,\nwhich rarely happened.\n\n*\u201cAt six they had their supper. At seven their maid washed them, and\ngot them all to bed by eight. Then she left them in their several\nrooms awake: for we allowed no such thing, as sitting by a child till\nit fell asleep.\n\n\u201cThey were so constantly used to eat and drink what was given them,\nthat when any of them was ill, there was no difficulty in making them\ntake the most unpleasant medicine. This I mention, to shew a person\nmay be taught to take any thing, be it ever so disagreeable.\n\n*\u201cIn order to form the minds of children, the first thing to be done,\nis, to conquer their will. To inform their understanding is a work of\ntime, and must proceed by slow degrees: but the subjecting the will is\na thing which must be done at once; and the sooner the better. For by\nour neglecting timely correction, they contract a stubbornness, which\nis hardly ever to be conquered, and never without using that severity,\nwhich would be as painful to us as to the children. Therefore I call\nthose cruel parents, who pass for kind and indulgent: who permit their\nchildren to contract habits, which they know must be afterwards broken.\n\n\u201cWhenever a child is corrected, it must be conquered. And when his\nwill is totally subdued, then a great many childish follies and\ninadvertencies may be past by. Some should be overlooked and taken\nno notice of, and others mildly reproved. But no wilful transgression\nshould ever be forgiven, without chastisement, less or more.\n\n\u201cI insist upon conquering the wills of children betimes, because this\nis the only foundation of a religious education, without which both\nprecept and example will be ineffectual. But when this is throughly\ndone, then a child is capable of being governed by the reason of\nits parent, till its own understanding comes to maturity, and the\nprinciples of religion have taken root.\n\n*\u201cI cannot yet dismiss this subject. As self-will is the root of all\nsin and misery, so whatever cherishes this in children, ensures their\nafter wretchedness and irreligion; and whatever checks and mortifies\nit, promotes their future happiness and piety. This is still more\nevident, if we consider, that religion is nothing else but the doing\nthe will of God, not our own: and that self-will being the grand\nimpediment to our temporal and eternal happiness, no indulgence of it\ncan be trivial, no denial of it unprofitable. Heaven or hell depends\non this alone. So that the parent who studies to subdue it in his\nchildren, works together with God in the saving a soul; the parent\nwho indulges it, does the devil\u2019s work, makes religion impracticable,\nsalvation unattainable, and does all that in him lies, to damn his\nchild, soul and body for ever.\u201d\n\n3. This advice, first, to conquer the wills of children, is exactly\nagreeable to the apostle\u2019s direction to parents, Eph. vi. 4. _Train\nthem up_, (I do not say, _in the nurture and admonition of the_ Lord;\nfor I know not what that odd expression means, but) \u1f10\u03bd \u03c0\u03b1\u03b9\u03b4\u03b5\u03af\u03b1 \u03ba\u03b1\u1f76\n\u03bd\u03bf\u03c5\u03b8\u03b5\u03c3\u03af\u03b1 \u039a\u03c5\u03c1\u03af\u03bf\u03c5, _in the discipline and instruction of the_ Lord. \u1f18\u03bd\n\u2666\u03c0\u03b1\u03b9\u03b4\u03b5\u03af\u03b1, _in the discipline_ first; then \u1f10\u03bd \u03bd\u03bf\u03c5\u03b8\u03b5\u03c3\u03af\u03b1, in Christian\nknowledge; because they may be inured to discipline, before they\nare capable of _instruction_. *This therefore I cannot but earnestly\nrepeat, break their wills betimes: begin this great work before they\ncan run alone, before they can speak plain, perhaps before they can\nspeak at all. Whatever pains it costs, conquer their stubbornness:\nbreak the will, if you would not damn the child. I conjure you, not to\nneglect, not to delay this. Therefore, 1. Let a child, from a year old,\nbe taught to fear the rod, and to cry softly. It cannot be exprest,\nhow much pains this will save both to the parent and the child.\nIn order to this, 2. Let him have nothing he cries for; absolutely\nnothing, great or small. Let this be an unvariable rule; else you undo\nall your own work. 3. At all events, from that age, make him do as\nhe is bid, if you whip him ten times running to effect it. Let none\npersuade you it is cruelty to do this: it is real cruelty, not to do\nit. If you spare the rod, you spoil the child; if you do not conquer,\nyou ruin him. Break his will now, and his soul shall live, and he will\nprobably bless you to all eternity.\n\n \u2666 \u2018\u03c0\u03b1\u03b9\u03b8\u03b5\u03af\u03b1\u2019 replaced with \u2018\u03c0\u03b1\u03b9\u03b4\u03b5\u03af\u03b1\u2019\n\n4. *But we are by nature not only full of self-will, but likewise of\npride, atheism, anger, falshood and idolatry. Now the end of education\nis to counteract and remove all the corruption of nature; of Christian\neducation in particular, termed by St. _Paul_, _the discipline and\ninstruction of the_ Lord. Set yourselves, therefore, ye Christian\nparents, to the work. Indeed it is not a little one. In order to\naccomplish it, you will need both the wisdom and the power of God:\nin order to root up, instead of strengthening, as most do, all these\nroots of bitterness. Self-will has been spoken of already. The next\nevil are you to oppose in children is pride. In order to guard against\nthis, 1. Never commend them to their face, either for their goodness,\nsense or beauty. It is deadly poison. It is the direct way to plunge\ntheir souls in everlasting perdition. 2. Suffer no other to do it, if\nyou can possibly prevent it: and if any should commend them, in their\nhearing, regard not \u2666complaisance, or good-breeding so called, but\ncheck them immediately. 3. Lovingly shew them their faults, especially\ntheir wrong tempers, as soon as ever their understanding dawns. 4. In\nparticular, labour to convince them of atheism: shew them, that they\nare _without_ God in _the world_: that they do not know God; that they\ndo not love, delight in, or enjoy him, any more than do the beasts\nthat perish. 5. Do not teach them revenge: never say, \u201cWho hurts my\nchild? Give me a blow for him.\u201d Do not encourage them in anger, by\nlaughing at, or seeming pleased with their little froward tricks.\nRather check them for the least appearance of it, much more for an\nangry word or action. 6. Let property be inviolably maintained among\nyour little ones. Let none of them dare to take the very least thing,\nnot an apple or a pin, without, much less, against the consent of the\nowner. 7. Do not teach them lying. Never say, \u201cIt was not my child\nthat did so.\u201d On the contrary, inure them to confess their faults,\nand to tell the truth at all hazards. 8. Begin early to guard them\nagainst idolatry, against the love of the world in all its branches.\nDo nothing to feed in them _the desire of the flesh_; that is, of the\npleasures of sense. Keep them (on this account, as well as on account\nof health) to the plainest, simplest diet. If they do not want it as\nphysic, let them taste no liquid till ten or twelve years old, but\nwater or milk. Above all, let no tea come within their lips, no strong\ndrink of any kind. If they never have it, they will never desire it.\nIt is wholly _your_ fault if they do. Do nothing to feed in them _the\ndesire of the eye_. Let their dress also be plain and simple. Let them\nalways (so far as your circumstances will allow) be clean, but never\nfine. Let them never wear any thing that is \u2660showy, any thing that is\ngay or glittering. Put nothing upon them that attracts the eye, either\ntheir own, or that of others. Give them nothing, nor suffer others\nto give them any thing that is purely ornamental. Dress your children\njust as you dress yourself, that when they are grown up, they may\nhave nothing to unlearn. More full directions on these heads, and many\nothers, you have in the \u201cInstructions for Children,\u201d which I advise\nevery parent to read again and again, and to put it in practice with\nall his power.\n\n \u2666 \u2018complisance\u2019 replaced with \u2018complaisance\u2019\n\n \u2660 \u2018showey\u2019 replaced with \u2018showy\u2019\n\n5. The government of your family in general respects matters of God,\nand matters of the world. Your first care must be, that the living God\nbe duly worshipped by all in your house. To this end, you must read\nthe scriptures, call upon the name of God among them, and catechise\nthem in the principles of religion, that none under your roof may be\nignorant of the great truths of the gospel. To this end also you must\nsee, that they sanctify the sabbath: you must carefully and constantly\nbring them to the public assemblies, and examine them afterwards,\nhow they profit thereby. If this care be wanting, you will want\nthe blessing of God on all your other cares. Wherefore, let man and\nwife be principally helpful to each other in this business. When the\nhusband is present, let him read and pray with the family, and teach\nthem the fear of the Lord. In his absence, let his wife do these\nduties, or at least take care to see them done. And let both of them\nprovide and allow convenient time and leisure for the same: and let\neach quicken the slackness of the other, if either begin to grow weary.\nIf he _is worse than an infidel_, who provideth not food and cloathing\nfor his family, what is he that lets their souls go naked, for want of\nthat which is both food and cloathing to them; I mean, instruction in\nthe things that pertain to life and godliness? Herein, then, let all\nhusbands and wives be of one mind in the Lord, using all good means to\nplant and water piety in the hearts of all that are under their care.\n\n6. As to matters of the world, first, They must appoint their\ninferiors such works and services, as they are severally fit for, and\nthen follow and look after them, that they may perform those services.\nHad not the Lord seen, that inferiors would need this, he would not\nhave made this difference in the family. But God saw, that the best\nservants need this help, and therefore ordained governors; generally\ntwo, that the absence of the one might be supplied by the presence\nof the other. Secondly, You must mark the carriage of your inferiors,\nand see what disorders do, or are ready to break in, whether openly\nor secretly, that they may be either prevented or resisted speedily.\nIdleness, tatling, discord, and many more evils, are apt to steal\neven on good servants and children, which the Lord well knowing, made\nrulers in the house, to keep all in good order: and if this care be\nsome trouble, yet the mischiefs which arise from the want of it are\nmuch more troublesome: whereas, if the eyes of the master and mistress\nbe always open, much peace will follow in the house. Thirdly, You\nmust join in admonishing, encouraging, reproving, and, if need be,\ncorrecting your inferiors. Both must discountenance what is evil, and\nencourage what is good. And in so doing you must take care to maintain\neach other\u2019s authority to the full. If one encourage, the other must\nnot oppose; if one reprove, the other must not defend. If he see cause\nto correct the children, she must not grow angry or hinder: neither,\nwhen she would correct, must he save them out of her hands. Nay,\nsuppose either should exceed, correcting either without cause, or\nabove measure, the other must not find fault, in hearing of the\ninferiors; but they must debate the matter between themselves, and\nkeep their disagreements from appearing in the family. So therefore\njoin hands, that your dissention may not blast the fruit of all your\nendeavours. So shall you preserve your authority, \u2666increase your love\nto each other, and procure amendment in your inferiors.\n\n \u2666 \u2018encrease\u2019 replaced with \u2018increase\u2019\n\n\n\n\n CHAP. V.\n\n _Of a_ Man\u2019_s keeping his_ Authority.\n\n\n1. IT is the duty of an husband, to govern his wife, and to maintain\nher. The former implies, that he keep his authority, and that he\nuse it. And, first, every man is bound to keep himself in that place\nwherein his Maker hath set him, and to hold fast that precedency which\nGod hath assigned him. The Lord hath intitled him _your head_, and\nhe may not take a lower place. The contempt redounds upon God, which\na man takes upon himself, by making his wife his master. But perhaps\nsome will say, \u201cAll this is reasonable, if it were practicable. But\nthere are some wives so proud, headstrong, and stubborn, that their\nhusbands cannot govern them.\u201d I answer, most men blame their wives,\nwhen the real fault is in themselves. Man cannot hinder a violent\nwoman from assaulting his authority, but he may from winning it:\nnot indeed by violence, but by skill; not by main force, but by a\n\u2666steady and wise proceeding. And, first, let him endeavour to exceed\nhis wife in goodness as he does in place. Let him walk uprightly and\nreligiously in his family, and give a good example to all in the house.\nThen any reasonable woman will give him the better place, whom she\nsees to be the better person. Take pains then to make thyself good,\nand that is the most compendious way to make thyself reverenced.\n\n \u2666 \u2018steddy\u2019 replaced with \u2018steady\u2019\n\n2. This in general. But in particular, shun those evils, that make a\nman seem vile in the eyes of those that are round about him. The first\nof these is bitterness: sharp, tart carriage, reviling, passionate,\nprovoking language, are fitly so called; being as offensive to the\nmind, as gall and worm-wood to the palate. This bitterness shews folly,\nand works hatred, and therefore must needs be a great underminer of\nauthority. For wherever want of wisdom is, there will ensue want of\nreverence. He that would retain his pre-eminence, must, secondly,\navoid unthriftiness, another great enemy to reverence. Drunkenness,\ngaming, and ill company, are the three parts of unthriftiness. And\nwhoever gives way to any of these, must expect to be despised. Thirdly,\nlightness must be avoided by husbands, all foolish, childish behaviour,\nthat wears no stamp of gravity or discretion, but savours of a kind\nof boyishness. If the husband puts a fool\u2019s coat upon his back, can\nhe blame his wife for laughing at him? Cast therefore all those base\nevils from you, and strive for holiness and gravity of conversation,\nthat your superiority, supported by such pillars, may stand upright\nand unshaken.\n\n3. But how is a man to use this authority, so that it may answer the\nend for which it is given? The end of it is, _That he may present her\nto_ God, _holy and without blemish_; that he may so govern her, as\nto weaken every corruption, and strengthen every grace in her soul.\nIn order to do this, he must temper the exercise of his authority,\nby justice, wisdom and mildness. Justice is the life and soul of\ngovernment, without which it is no better than a dead carcase: wisdom\nis the eye of government, without which it is like a strong man stark\nblind. Mildness is the health and good constitution of government: and\nwhen these are all joined together, then the husband is, as it were,\nGod in the family, a resemblance of his sovereignty and goodness.\n\n4. Justice is to be practised in directing and recompensing. For the\nfirst, a man must not so abuse his authority, as to enjoin any thing\nsinful: what God commands, he must not forbid; what God forbids, he\nmust not command. Let no husband forget, that the Lord in heaven, and\nthe magistrate on earth, are above him. He and his wife are equally\nsubject to these. Therefore let him never set his private authority\nagainst theirs, nor make his wife undutiful to either of these, by a\nfalse claim of duty to himself. For instance: let no husband command\nhis wife to lie for his advantage, to break the sabbath for his gain;\nto partake of his fraud, or sin of any kind. Neither let any man\nforbid his wife to pray unto God, to attend his word and sacraments;\nto use any of the means which God hath made the ordinary channels of\nhis grace. See then, all ye husbands that your directions to your\nwives agree with the laws of God. Otherwise to disobey you is the\nbetter obedience, and to reject your evil directions, is not to deny\nsubjection to your persons but to your sins, yea to the devil himself,\nwho rules in you.\n\n5. But this rule of justice must extend a little farther. The husband\nmust not urge his authority, not only in things unlawful, but even\nin those that _seem_ unlawful to his wife\u2019s mistaken confidence. He\nought not to force her to what she _thinks_ a sin. Conscience is God\u2019s\nimmediate officer, and tho\u2019 it is mistaken, must be obeyed, \u2019till it\nbe better informed. Wherefore, when a woman thro\u2019 weakness fancies\na thing indifferent to be sinful, a man must not compel her to act\nagainst her conscience, but with pity and gentleness try to remove\nthat mistake. \u201cBut what if she pretend conscience, when it is but\nwillfulness?\u201d Then he must wait awhile, and if persuasions avail not,\nat length use his authority, and enjoin her to change her obstinacy\ninto subjection. \u201cBut how shall I know, whether she be scrupulous or\nstubborn?\u201d I answer, scruple of conscience is grounded on the word of\nGod, on some text which carries an appearance at least of condemning\nthe thing in question. But obstinacy is backed with no part of God\u2019s\nword. Therefore, if a woman produce some scripture, tho\u2019 perhaps\nmisinterpreted, for her scruple, she must be tenderly dealt with.\nBut if she plead conscience, without God\u2019s word, it is probably a\nmere pretence. Again, it may be a mistaken conscience, when things\nindifferent are deemed either necessary or sinful. But if conscience\nbe pleaded against doing what God hath plainly commanded, this is\nwillfulness in error, not weakness of conscience.\n\n\u26666. Justice is likewise to be exercised in requiring either the bad or\ngood carriage of the wife. Bad behaviour may be requited with reproof\nor correction. But be sure, not to reprove without a fault. Find not a\nfault where no fault is, for fear of making one where there was none.\nAnd observe; a fault reformed is to be accounted no fault. Therefore\nit must never be mentioned more. And when a real fault requires\npunishment, still the husband must come exceeding slowly to it, and\nbe very seldom in it, never until he is compelled, because all other\nmeans are ineffectual. For a man to look and behave cooly towards his\nwife, to withdraw the testimonies of his love, to cease to trust and\nto speak familiarly and chearfully to her, these things I call\npunishments. And all things of this kind must be more or less sharp,\nas the fault is greater or less, being suited, not to the passion, or\nloss, or hurt of the reprover, but to the offence of the reproved. On\nthe other hand, rewards and commendations should be proportioned to\nthe nature and degree of her good behaviour: the husband being careful\nto feed her virtues, nourish her obedience, and confirm all her\namiable qualities.\n\n \u2666 \u20189\u2019 replaced with \u20186\u2019\n\n7. The next virtue of the husband is wisdom, which gives rules for\nthe right ordering his authority. It is a main part of this wisdom,\nto conform the use of his authority to the disposition of his wife.\nThere is a great difference in tempers: some are more stiff, some more\npliant; some are easy to be ruled, some the contrary. Some require\nmore sharpness; others will be better wrought upon by gentleness; and\nwisdom teaches to frame all commands, reproofs, rewards, according to\nthe condition of the person. A soft, tender woman must be dealt with\ntenderly; a rough, high-spirited one, with more sternness and severity.\nAnd herein an husband must not follow his own inclinations, but bow\nhimself to the temper of his wife. As she is more apt to grieve or\nrage, to be dejected or careless, so ought a man to shape his words\nand behaviour, that he may most heal and least provoke those passions\nto which she is most liable. St. _Peter_ points all men to this part\nof discretion, when he terms women, _the weaker vessel_; meaning,\nsubject to more natural infirmities than the man. So much the more\nshould the husband shew himself a man of knowledge toward her.\nOur Saviour\u2019s government may be our example. He well considers the\nparticular nature of all his members, sees the tempers and infirmities\nof each, and deals with them accordingly. And his wisdom appears\nin mixing a fit cup of consolation or affliction for every soul.\nEvery husband must carefully imitate this: for if some women were\nreproved so frequently and so sharply as others; they would be quite\ndisheartened: and if some were to receive so great kindness and such\ncommendations as others need, they would be utterly destroyed by pride.\nNow the art of government must moderate all these things, according to\nthe nature of the governed. And this art the giver of wisdom will not\ndeny, to them that earnestly crave it at his hands.\n\n8. Another part of wisdom is, to chuse a fit time and place for every\nact of authority. Two rules may be observed with regard to time,\nparticularly in reproving, that being a thing wherein most caution\nshould be used, because it is most apt to be taken ill, and because\nif it speed well, it does much good, if not, it does much hurt. But\nin all other parts of government, the same rules are so needful, that\nmuch mischief will grow by not observing them. Now, as in this case\nthere are two persons concerned, so a time of reproving or commanding\nmust be chosen, suitable to both. It must be then used, when he is\nfit to use it well, and she to take it well. First then, when a man\nhimself is quiet, in tune, and free from perturbation, then probably\nhe will reprove or command well. But when anger boils within, let him\nforbear exercising any part of his authority, till he recover his due\ntemper. Authority cannot be well managed, but by the hand of wisdom.\nTherefore undertake not to exercise it, at a time when wisdom is\nbanished. Go not about such a work, but when thou art thyself, when\nthy mind is settled, thy judgment clear. Then shew thy wife her duty,\nthen tell her of her faults; else she will never mend her faults or\nsee her duty. Chuse, secondly, the time wherein she is most capable\nof receiving information or reproof: when she is chearfully quiet,\nwell-pleased, free from excessive grief, anger, pain, sickness, which\noften untunes the soul, then is a good time to advise or tell her of\na fault. Else her passions will make her as unable to take any thing\nwell, as his will make him unable to do it well.\n\n9. As to place, commendations or easy commands may be given before\nothers. But for reproofs, the most secret place is generally the\nmost convenient. Or if you would have her do or forbear any thing,\nwhich you think will be displeasing to her to hear, tell your mind in\nprivate, and then persuade where you may freely speak all that is fit\nto be spoken. \u201cBut what if women offend in public, before servants and\nchildren, and strangers?\u201d I answer, in this case, a man may shew his\ndislike, that others may not be hurt by the bad example. But he should\ndelay the proper, home reproof, \u2019till his wife and he be together\nalone.\n\n10. Next to wisdom is mildness, a very necessary virtue in this\nsociety. No woman can endure her husband\u2019s government with comfort,\nif gentleness do not temper it. The Lord Jesus is the most gentle and\nmeek governor in the world: and when he requireth us to take his yoke\nupon us, he commends himself as meek and lowly, his _yoke_ as _easy_\nand his _burden_ as _light_. This is the best precedent for husbands\nto follow, the most worthy copy for them to write after. The apostle\nteaches us to be gentle, not only to the good, but also to them that\nare froward. Surely then the husband must be gentle toward his wife,\ntho\u2019 she be of a froward disposition. Yea, we are commanded to shew\nall meekness to all men: much more should each man shew it to his wife.\nAnd that in both the parts of authority, in directing and recompensing.\n\n11. As to the former, the husband should beware of extending the use\nof his commanding power too far. Let him use it as seldom, and as\nlittle as possible. It may suffice him to know, that God has given\nhim the right of directing, in every thing which is not sinful. But\nin the exercise of it, he must shew himself of a kind and free nature,\nnot rigorously taking upon him, to command all he may, but willingly\ngratifying his wife, in some, in many, in most things, that she may\nwith the more chearfulness, be subject to him in others. Let him also\nshew mildness, in forbearing hard commandments, as much as possibly\nhe can. Beware of crossing your wife, without cause, and forcing her\nto things against her natural disposition. Enjoin nothing of this\nkind, unless there be an absolute necessity. And as to the manner\nof commanding, let nothing be imperiously prescribed, but with sweet\nkindness and familiar requests. Indeed, if the wife will try for\nmastery, and strive to cast off the yoke of obedience, then it is\nneedful for the husband, with good words, to stand for his authority,\neven somewhat stifly and peremptorily professing, that he will have\nhis will in things lawful. But this course should be rarely taken, and\nthat only in matters of importance. In other cases it is better mildly\nto wish this or that, than haughtily to enjoin it.\n\n12. But mildness is never so needful as in reproving, both with regard\nto the matter and the manner of it. For the matter; find not fault\nwith every foible; chide not for every infirmity. What is not of a\ngross nature, or done wilfully, may be passed over either with none,\nor half a word. The love which passes by weaknesses is necessary\ntoward strangers; much more with those who are so nearly united. *Be\nnot therefore extreme or rigorous, but be affected toward thy wife, as\na tender mother toward her child. Pray to God against all her faults;\nsee and commend all her virtues: but petty wants and little ordinary\nweaknesses, seldom take notice of, or reprove. Let her perceive,\nthat thou dost, but wilt not know them. And thy unwillingness to\nsee and reprove, will make her, if she has any spark of generosity,\nmore willing to see and reform. But an ever-lowering and ever-chiding\nhusband will make his wife worse than she would otherwise be. For the\nmanner of reproving, even when it is most needful, it should be very\ngentle. The words and gestures used to press the fault, should be mild\nand amiable, breathing out love and pity at once. No patient is so\ndesirous of health, that he will drink a potion scalding hot. So it is\nwith reproof: if it, as it were, scald the ear with bitter upbraiding,\nwith railing words, and a fiery look, it will never gain passage to\nthe heart. Compassion, kindness, declaring your sorrow for her fault,\ndesire of her good, and care for her amendment, these incline the\nwill to accept of an admonition, and help the effect of it. I am\nnot against the wholesome earnestness of reproving; but this may be\nwithout bitterness or fierceness. An admonition is then healthfully\nsharp and earnest, when a man with much plainness of speech and\nstrength of reason lays open the greatness and danger of the\nsin, and vehemently enforces them on the sinner\u2019s conscience: but\ncompassionately still, with a declaration of more sorrow than anger,\nof more grief for her fault and danger, than displeasure against her\nperson.\n\n\n\n\n CHAP. VI.\n\n _Of the_ Wife\u2019_s peculiar_ Duties.\n\n\n1. THE special duties of a wife may be reduced to two heads, To know\nherself the inferior, and to behave as such. First, She must know\nherself the inferior; she must be thoroughly convinced, that she is\nnot her husband\u2019s equal, without which there can be no content, either\nin her heart, or in her house. Where the woman counts herself equal\nwith her husband, (much more, if she count herself better) the root of\nall good carriage is withered, the fountain thereof dried up. Whoever\ntherefore would be a good wife, let this sink into her inmost soul,\n\u201cMy husband is my superior, my better: he has the right to rule over\nme. God has given it him, and I will not strive against God. He is\nmy superior, my better.\u201d Unless she has learnt this lesson perfectly,\nunless she has it at her fingers ends, if her very heart does not\nthoroughly agree thereto, there will be nothing between them but\nwrangling, repining, striving: so that their life will be little else\nthan a continual battle, a trying for masteries. Let us grant, you\nhave more wit and understanding than him, more readiness of speech,\nmore skill in business. Yet consider; your servant may exceed you\nin all these, as much as you do him. And yet you would be loath that\nyour servant should claim an equality either with him or you. Know\nthen, a man may be superior in place to him, who is his superior in\ngifts: and know likewise, thou dost abuse the gifts of God, if thence\nthou infringest thy husband\u2019s superiority. Wherefore, with all thy\nunderstanding, understand this, that God has made him thy governor and\nruler, and thee his inferior, to be ruled by him, and to submit to him\nin all things. Though he be of meaner birth and smaller capacity, tho\u2019\nhe had no wealth or name before thou didst marry him, yet from that\nhour the case is changed, and he is no longer beneath thee, but above\nthee. Set it down therefore as a conclusion never to be called in\nquestion. \u201cMy husband is my superior.\u201d\n\n2. The wife knowing herself the inferior, must, secondly, behave as\nsuch, by reverence and subjection to her husband. First, By reverence.\nShe owes this to her husband, as much as the children or servants do\nto her: yea, as they do to him; only hers is sweetened with more love\nand familiarity. She is no less bound to _reverence her husband_, than\nare the rest of the family. This alone is the difference; she may be\nmore familiar, not more rude, as being more dear, not less subject\nthan they.\n\n3. And this reverence must be both inward and outward. First, she\nmust have an inward, dutiful respect for her husband. She must regard\nhim as God\u2019s deputy, not looking to his person but his place, not\nthinking so much, what he is, as whose officer. So the apostle, _Let\nthe wife see that she reverence her husband_. Of all things, let her\nnot fail in this. He here prescribes such a loving, not slavish, fear,\nas stands with the closest union of heart. And from this fear, she\nabhors and shuns, as the greatest evil which can befal her, next\nto the breaking the commandments of God, to displease or offend her\nhusband. We stand in due awe of God, when we loath the breach of\nhis commandments, as the greatest of all evils. And the wife duly\nstands in awe of her husband, when next to that evil, she shuns the\ndisobeying or grieving him, who is above her, next to God. I know many\n\u2666women care as little for their husbands, as their husbands do for\nthem. But if thou wilt ever please God, take much pains with thy heart,\nto make it stand in awe of thy husband. As a wife grows in this, so\nmay she look to get the better of all her other infirmities: as she\nis careless herein, so shall she be pestered with various other evils.\n\u201cBut how shall she bring her heart to this?\u201d By looking thro\u2019 her\nhusband to God the author of marriage, and putting herself often in\nmind, not of his deserts, but of God\u2019s ordinance. The husband is to\nthe wife _the image and glory of_ God: the power that is given to him\nis God\u2019s originally, and his by God\u2019s appointment. Look not therefore\non the qualities of thy husband, but upon his place. If thou despisest\nhim, the contempt redounds upon God, who hath ordained him to be thy\nhead. If therefore thy heart be seasoned with the fear of God, thou\nwilt fear thy husband also.\n\n \u2666 \u2018woman\u2019 replaced with \u2018women\u2019\n\n4. And this inward will produce outward reverence, both in her words\nand actions. Her words are either to himself, of him behind his back,\nor to others before him. And, 1. Her words to himself should neither\nbe sharp, sullen, passionate, not rude, careless or contemptuous: such\nas shew neither anger, nor neglect, but all lowliness and quietness\nof affection. What kind of words would you dislike from a servant or\nchild? Those must you not give your husband. For the same duty of fear\nis in the same words, and with the same plainness enjoined to thee\nthat is to them. Indeed a wife, as I observed before, may be more\nfamiliar: yet there is an excess of familiarity which is blame-worthy.\nWhy should a woman be so over-bold as to call her husband, _Tom, Dick,\nNed_? Could she speak otherwise to her child or servant? Certainly\nthose speeches of hers which are most familiar should still have a\nprint of reverence upon them.\n\n5. Her words also to others in his presence should be such as witness\na due reverence to him: In his company she should be more cautious\nof her behaviour to any, than otherwise she need to be. Her words to\nchildren and servants in his sight, ought not to be loud or snappish.\nIf she perceive a fault in them, she should remember her better stands\nby, and therefore not speak, but upon necessity, and then utter the\nreproof in a more still and mild manner, than she might have done in\nhis absence. You allow not your children or servants to be loud before\nyou. And will you be so before your husband!\n\n6. A wife\u2019s words likewise concerning her husband behind his back,\nshould be dutiful and respectful. She must not talk of him with a kind\nof carelessness, much less with reproachful terms. Hence the apostle\nrecommends the example of _Sarah_: who when she but thought of her\nhusband, in the absence of all company, (_Gen._ xviii. 12.) reverently\nintitled him, _My Lord_. Who would bear a child speaking against his\nfather behind his back? And shall it be thought sufferable in a wife?\nHe that allows not an evil thought of the prince, will not allow evil\nspeeches of the husband.\n\n7. Yea, the very gestures and countenance of a wife, as well as her\nwords, should be mixt with reverence. Both good and bad tempers have\nmore ways of uttering themselves than by the tongue. _Solomon_ speaks\nof an _eye that despiseth his mother_: so the eye of a wife may be a\ndespising eye and her gestures may proclaim contempt, tho\u2019 her tongue\nbe altogether silent. But rude and contemptuous behaviour are no less\nuncomely than disrespectful words. Wherefore, if you condemn these in\nyour children toward yourself, allow them not in yourself toward your\nhusband.\n\n8. The second duty, subjection, implies obedience to his commands,\nand submission to his reproofs. The former is expresly enjoined in\nthose words, _Let the wife be subject to her husband in all things_.\nAnd indeed, if she refuse it to him, how can she require it of the\nchildren and servants? For it is due to her only as his deputy, and\na substitute under him. \u201cBut how far must she be subject to him?\u201d The\napostle tells us, _In all things, in the_ Lord. Obedience, you see,\nmust be universal: only so that it may be _in the_ Lord. In every\nthing wherein obedience to him would not prove rebellion against\nher Maker, she is bound to obey, without any farther question. An\n_English_ subject is not bound to obey the King in any thing but\nwhat some law enjoins. His will is no law, neither does it bind the\nconscience of his subject. But the husband\u2019s will is a law to his wife,\nand binds her conscience in all things indifferent. Nor does even\nthis suffice, unless she obey readily, quietly, chearfully, without\nbrawling, contending, sourness.\n\n9. The latter, submission to his reproofs, is also plainly required in\nthese words, _As the church is subject to_ Christ, _so must the wives\nto their own husbands in every thing_. Now, bearing his reproofs is\ndoubtless a necessary part of the church\u2019s subjection to Christ. Of\nconsequence it is a necessary part of the wife\u2019s subjection to her\nhusband.\n\n\n\n\n CHAP. VII.\n\n _Some_ Application _of the Whole_.\n\n\n1. *AND first, this yields a good instruction to young, unmarried\npeople; not to rush unadvisedly into this state. A thing of so\ndifficult a nature, should not be hastily undertaken. If they get not\nfirst their hearts full of grace, and their heads full of wisdom, they\nwill find their hands full of work, an house full of trouble, and a\nlife full of woe. Dost thou desire to be married? Unless thou wouldst\nmeet with gall instead of honey, see what wisdom, what patience, what\ngrace fit to govern, or fit to obey, thou findest in thyself. Get\nthese against thou comest to use them, or marriage will yield thee\nsmall contentment. Vain youths will marry, before they have any power\nto practise, any understanding to know their duties. But he that leaps\nover a broad ditch with a short staff, will fall into the midst: and\nhe that enters into marriage without great grace, shall fall into\ndisquietude and vexation. Let unmarried people think of this, and be\nwise before pain teaches them wisdom.\n\n2. Secondly, I advise all married persons to be well acquainted with\nthese duties, and to mark their own failings therein. Let the wife\nknow her\u2019s, the husband his, and both, the common duties. I desire\nthey would each observe their own, and not each the other\u2019s failings.\nIndeed it may be feared, many will be the worse for what has been said,\nbecause they heard amiss. The husband may perhaps ring his wife a peal\nconcerning her duty, and tell her, how her faults were ript up; and\nyet never consider his own. The wife may tell him of his faults, when\nshe has little or nothing to say of herself. Thus both will be worse,\nwhile they seek to upbraid each other, and not each to amend one.\nUnwise man! Unwise woman! Why hast thou not the greatest care, to save\nthy own soul? Couldst thou mark what was good for another\u2019s disease,\nand not what was good for thy own? Brethren, sisters, let this be\naltered in us. If thou be an husband, have more care to know that,\nfor which thy own soul must answer, than what lies to the account of\nanother. So thou that art a wife; and woe to that man or woman, who\nsees not more failings in him or herself than in the yoke-fellow. If\nthy heart were right, thy own sins would be more grievous, and thy\nyoke-fellows less. Learn, therefore, to pass by their failings more\neasily, and be more censorious toward thy own. Learn to judge thyself.\n*He never yet learned to work well at any work, that would cast his\neyes more upon his neighbour\u2019s fingers, than upon his own. But oh!\nhow common is this? Every man would be a good husband, if his wife,\nwere not so bad! And she would be a good wife, if her husband were\ntolerable. All the accusations, all the judgings are darted at each\nother: but what folly is this? Idle man or woman, it is not the\nrequiring duty from another, but the performing what belongs to\nthyself, that will make thee a Christian; that will comfort thee in\ntemptation, rejoice thee in death, and stand for thee in judgment.\n\n3. In a word. Know thy own duty, mark thy own failings, and thou wilt\nnot quarrel with thy yoke-fellow. There is no better means of peace,\nthan for every one to learn his own work, and labour to mend his own\nfaults. Have you then both been to blame? Repent both, and strain not\ncourtesy which shall begin. Hast thou been a foolish, passionate, or\nan unkind husband? Not regarding thy wife\u2019s good? Cry not, \u201cShe has\nbeen thus and thus;\u201d but repent of thy own sin. Seriously confess it\nto God. Beseech him to make thee a better husband, that she may be a\nbetter wife. Hast thou been a brawling, disobedient, or discontented\nwife? Ask thy heart before God, and dissemble not. If so, clamour not\nagainst thy husband, exclaim not against his passion or unkindness;\nbut condemn thyself, and call upon God, to make thee reverence and\nobey thy husband, as a commander under him. Intreat him to make thee\na better wife, that he may be a better husband. Let each mend one, I\nmean himself, and contention will cease. Pray each for yourself first,\nthen for the other: labour to see wherein you yourself have offended:\nand be not skilful to cast the fault upon another, but to cast it out\nof yourself. So shall your loves be sure, your lives comfortable, your\ndeaths happy, and your memories blessed for ever.\n\n4. Before I conclude, it may not be improper to sum up the duty of\nmarried persons, as parents, and as masters. Their duty as parents\nrespects either the temporal or the spiritual good of their children.\nWith regard to the former, you owe them protection and provision of\nnecessaries, according to that rank and degree, wherein the wisdom\nof God has placed you. You are carefully to protect your children,\nfrom all the evils and dangers, to which infancy, childhood and youth\nare exposed. You are also to nourish and sustain them; not only to\nprovide for them for the present, but to take care for their future\nsubsistence. If you have not a patrimony to leave them, it behoves\nyou to leave them an art or calling, whereby thro\u2019 diligence, with\nthe blessing of God, they may procure food convenient for them. *In\nthe choice of this calling, you should chiefly have an eye to their\ngeneral Christian calling, and consider not so much what will conduce\nmost to their temporal profit or honour, as what will most effectually\nadvance their spiritual and eternal interest. This is a weighty point:\nit were well if all parents would deeply lay it to heart. It should\nnext be considered, whether the calling proposed be suitable to their\ngenius and inclination: which are to be consulted on this head, only\nnot as much as their eternal welfare.\n\n5. With regard to their spiritual good, your first labour of love\nis, to present them to God in baptism. You are then to inure them to\ngood, to instruct and admonish them, to educate them in the knowledge\nand fear of God, to season their minds as early as possible with the\nfundamental truths of religion, and in such a manner as is best suited\nto their capacity, to train them up in all holiness. Every instruction\nshould be seconded by example. Let them continually see, as well\nas hear, how they ought to walk acceptably, and to please God. Be\npeculiarly careful to set before your children the copies and patterns\nof the virtues which you teach. And let them neither see nor hear any\nthing from you, which you would not desire to have copied by them.\nEven an Heathen, and none of the most virtuous, could say,\n\n _Maxima debetur pueris reverentia._\n\nWe ought to reverence and stand in awe of children that nothing may\nbe spoken or done in their sight, which may taint their tender minds.\nThey are prone to imitate any; but more especially those who are so\nnearly related to them. Which undoubtedly they will be most ready to\ndo, when example strikes in with their natural propensity to evil.\n\n6. If neither good examples nor instructions will prevail, then\ncorrection becomes a duty. And this should first be given in words,\nbefore you proceed to severer methods: yet not in railing, or foul or\nbitter language, but in calm and sober reproof. If that fail too, then\nuse the rod. But whenever this correction is given, let it be with\nall the expressions of love and concern, which the nature of the thing\nwill admit. Let it be timely, before ill habits are contracted, at\nleast, before they have time to take root. And let it be moderate, not\nexceeding the quality of the fault, or the tenderness of the child.\nImmoderate, or ill-natured and passionate correction, is so far from\nprofiting children, that it very frequently frets and sharpens their\nspirits, and makes them more stubborn and untractable. If they are\nof a softer temper, it frights and dispirits them. This is also\nthe natural effect, of a sour, harsh, unkind behaviour. Hence those\nsolemn cautions of the apostle, _Fathers, provoke not your children to\nwrath_, (Eph. vi. 4.) Avoid whatever tends thereto. Use no demeanor,\nno actions or words, or way of speaking, which has such a tendency.\nAnd again, _Fathers provoke not your children to anger, lest they be\ndiscouraged_, Col. iii. 21. It is a different word from that used in\nthe former text, \u039c\u1f74 \u1f10\u03c1\u03b5\u03b8\u03b9\u03b6\u03b5\u03c4\u03b5 Do not purposely fret or teize them:\nlest you should dishearten them too much, lest you should destroy\ntheir courage and vigour of mind, and make them of a faint, fearful,\ndastardly spirit. The direction doubtless belongs to both the parents,\nbut is more immediately addrest to _fathers_, as they are generally\nof rougher and harsher spirits than the mothers, and not so much\nrestrained by natural fondness. Lastly, correction must not be given\nin anger: if it be, it will lose its effect on the child, who will\nthink he is corrected, not because he has done a fault, but because\nthe parent is angry.\n\n7. These directions chiefly relate to young children. But even after\nthey are grown up, you are still engaged, to watch over their souls,\nto observe how they practise the precepts, which have been inculcated\nupon them from time to time, and to exhort, encourage, and reprove\nthem accordingly. You are also to bless them, first by your prayers.\nParents are under a peculiar obligation, by daily and earnest prayer\nto commend their children to God\u2019s protection and blessing. You are,\nsecondly, to bless them by your piety. See that you be such persons\nin all holiness of conversation, that from you the blessing of God may\ndescend upon your posterity.\n\n8. As masters, you are, 1. To be just to your servants, whether\napprentices, journeymen, or houshold servants, in faithfully and\nexactly performing the conditions on which they engaged to serve\nyou: particularly with regard to food, and the other necessaries or\nconveniences of life. You are, 2. To admonish and reprove them for\ntheir faults, more especially faults against God. But let this be done\nwith all tenderness and mildness; _forbearing_ not only bitter and\nopprobious language, but even _threatening, knowing that your master\nis in heaven, and that there is no respect of persons with him_. You\nare, 3. To set a good example to your servants; otherwise reproving\nwill be but lost labour. It is your duty, 4. To provide them with all\nmeans of necessary instruction, and to allow them sufficient time to\nworship God, in private as well as in public. You are, 5. To beware\nthat you give them only reasonable and moderate commands, that you do\nnot make their service toilsome to them, by laying on them greater\nburdens than they can bear, or greater than you would impose, or they\nwould bear, if they were not of the houshold of faith. Lastly, You\nare to encourage them in well-doing, by using them with that kindness,\nwhich their faithfulness, diligence, and piety deserve: in all your\ndealings with them remembring, you are to give an account to _your\nmaster_ of the usage of your meanest servant.\n\n\n\n\n Directions _to_ Children.\n\n\n1. CHILDREN, says the apostle writing to the _Ephesians_, (chap. vi.\nver. 1.) _Obey your parents in the_ Lord. To which he adds, _Honour\nthy father and mother, which is the first commandment with promise_,\n(with a particular promise annexed; for the promise annexed to the\nsecond commandment, does not belong to the keeping that command in\nparticular, but the whole law:) _that it may be well with thee, and\nthou mayst live long upon the earth_. And this promise is by no means\nto be confined to the time of the Jewish dispensation. On the contrary,\nthere are not wanting many instances, even in later times, of persons\neminently dutiful to their parents, who have been rewarded with\neminent health and prosperity. Tho\u2019 still it is acknowledged, that\nthis promise, as most others, may be understood under the Christian\ndispensation, in a spiritual and more exalted sense.\n\n2. But how are children to _honour their fathers and mothers_? First,\nby reverencing them. This is an unquestionable duty, manifestly\ncontained in the very term _honour_. And this inward reverence is to\nappear, in the whole outward behaviour. It is to be expressed both in\ntheir speeches and gestures, in their words and actions. Their speech\nshould always testify _honour_, giving them the most respectful titles\nwhich their condition will bear. Likewise (unless on some peculiar\noccasions) your words before them should be few. For talkativeness\nbefore any person, has the appearance of disrespect. You should also\ncarry yourself with all lowliness and modesty, while in the presence\nof your parents: so that your whole carriage may be the natural\nexpression of the respect lodged in your hearts.\n\n3. This reverence is not to be with-held, on account of either their\nsupposed or real infirmities. For be the faults of the parents ever\nso great, this gives the children no authority to despise them: seeing\nwhatever their tempers or their behaviour be, they are your parents\nstill. Neither are you to take any step which might cause others to\ndespise them. You cannot therefore mention their faults to others,\nwithout bringing guilt upon your own soul. You cannot mention them\nbehind their back, and be guiltless. It is your part to conceal all\ntheir faults and infirmities, to the uttermost of your power. Be not\nlike _Ham_, who bewrayed his father\u2019s nakedness, and was cursed of\nGod to his latest posterity. Rather imitate the piety of _Japhet_ and\n_Shem_: cover with all care whatever you disapprove of in a parent.\nHide it from every one else, and, if it were possible, even from\nyourself.\n\n4. A second duty which children owe to their parents is love. We are\nto bear them a deep, real kindness, an earnest, tender good-will,\nheartily desiring all manner of good to them, and abhorring to speak\nor do any thing, which might give them uneasiness. This will appear no\nmore than common gratitude, if we remember, what our parents have done\nfor us. That they were the instruments not only of bringing us into\nthe world, but also of sustaining us after: and certainly they that\nweigh the cares and fears which attend the bringing up of a child,\nwill judge the love of the child to be but a moderate return for\nthem. This love is to be exprest several ways. First, in all kindness\nof behaviour, carrying ourselves, not barely with awe and respect,\nbut with tenderness and affection. It is to be exprest, secondly,\nin praying for them. The debt which a child owes to a parent, is\nso inconceivably great, that he can never hope, fully to discharge\nit himself. He is therefore to seek the assistance of God, and\ncontinually to beg him that has all power in heaven and earth, to\nreturn whatever good his parents have done him, seven-fold into their\nown bosom.\n\n5. A third duty which children owe to their parents is obedience. As\nthis is plainly implied in the fifth commandment, so it is expresly\nenjoined by the apostle: _Children, obey your parents in the_ Lord.\n(Eph. vi. 1.) And again, _Children, obey your parents in all things;\nfor this is well-pleasing to the_ Lord. (Col. iii. 20.) We owe them\nobedience _in all things_, unless where their commands are contrary to\nthe commands of God. In every thing of an indifferent nature, whatever\nthey enjoin, we are to do. The case is the same with regard to the\nauthority of parents over their children, as with regard to that of\nhusbands over their wives. The will of your parent is a law to you, as\nsoon as it is signified to you. You are to comply with it immediately,\nnot for wrath, not only to avoid this, but also for conscience sake.\nSuch is the will of God concerning you: so high is the authority which\nhe hath entrusted them with.\n\n6. And yet we are to obey them only _in the_ Lord: only so far as\nconsists with his authority over us. Therefore, if any of their\ncommands are contrary to the commands of God, in that case our duty\nto God must be preferred. If therefore any parent should be so wicked\nas to require his child to steal, to lie, or to do any thing unlawful,\nthe child offends not against his duty, tho\u2019 he disobey that command.\nNay, he must disobey; otherwise he offends against an higher duty,\neven that which every child of man owes to his Father which is in\nheaven. Yet when it is necessary to refuse obedience, it should be\ndone in so modest and respectful a manner, that it may plainly appear,\nnot stubbornness but conscience is the ground of that refusal. Let\nthis appear likewise by your ready and chearful compliance with all\ntheir lawful commands: as well knowing, that wherever the command of\na parent is not contrary to any command of God, there the child is in\nconscience bound to obey, whether in a weightier or lighter matter.\n\n7. *Nothing therefore but the unlawfulness of their command, can\nexcuse the disobeying our parents. If any instance of disobedience\nis more inexcusable than others, it is the marrying against, or even\nwithout their consent. Indeed, parents have so peculiar a right to\ntheir children, that to give themselves away without their allowance,\nis not only an high act of disobedience, but of flagrant injustice.\nAnd hence we see, that among God\u2019s antient people, if a young woman\nhad even _made a vow_, she was not suffered to perform it, without\nthe consent of the parent, (_Numb._ xxx. 5.) Indeed children ought to\nhave a negative voice, and not be compelled to marry without their own\nconsent. But if they marry without the consent of their parents, let\nthem expect no blessing from God.\n\n8. A fourth duty which children owe to their parents, is the assisting\nthem in their wants, of what kind soever they be, whether sickness or\nweakness of body, decay of understanding, or lowness of estate. In all\nthese the child is bound to assist them, according to his ability. For\nthe two former, weakness of body and infirmity of mind, none can doubt\nof the duty, when they remember how every child did in his infancy\nreceive the same benefits from his parents. The child had then no\nstrength to support, no understanding to guide itself. But the care\nof the parent supplied both these: and therefore in common gratitude,\nwhen either of these becomes the parent\u2019s case, the child is to\nperform the same office again. Likewise, as to the relieving their\npoverty, it is but just to sustain thy parents, who formerly sustained\nthee. And that this is also implied in _honouring our father and\nmother_, our Lord himself teaches. For when he accuses the Pharisees\nof _rejecting the commandment of_ God, _that they might cleave to\ntheir own traditions_, he instances in this particular, concerning the\nrelieving of parents. Hence it is manifest, this is a part of the duty,\nwhich is enjoined in the fifth commandment. And such a duty it is,\nthat no pretence whatever can release us from the performance of it.\nThis should be carefully observed. No fault of the parent can acquit a\nchild of this duty. For as St. _Peter_ tells servants, that they must\n_be subject_, out of conscience toward God, not only to _good and\ngentle_ masters, _but also to the froward_: so certainly it concerns\nchildren, to perform every instance of filial duty, not only to kind\nand virtuous parents, but to the harshest and wickedest. For tho\u2019\ngratitude to a kind and tender parent, be a forcible motive to make a\nchild pay his duty, yet that is not the principal, and much less the\nonly ground for it. This is laid in the authority of God, who commands\nus to honour our parents. And therefore, were we to suppose a parent\nto have been so unnatural, as never to have done any thing to oblige\na child, yet notwithstanding this, the commandment of God would remain\nin its full force: and what is prescribed therein we are bound to\nperform, whether the tie of gratitude be added or no.\n\n\n\n\n Directions _to_ Servants.\n\n\n1. ST. _Paul_ confirms his directions to _masters_ by that\nconsideration, that they also _have a master in heaven, and there is\nno respect of persons with him_. He regards no man\u2019s outward condition:\nthe poor and the rich are the same to him, and the servant is as his\nmaster. And the apostle, it seems, had learned of him, to be _without\nrespect of persons_. For he has the same care for servants as for\ntheir masters, and is as large in his advices to them: nay, much more\nso; probably considering, that they had fewer advantages of education,\nand fewer opportunities of instruction. He is therefore remarkably\nparticular in his directions to these, which are given at large in\nthe epistle to the _Ephesians_, and to the _Colossians_. He gives them\nfarther directions in the first epistle to _Timothy_, and again in\nthe epistle to _Titus_. If we add hereto the advices given them by\nSt. _Peter_, we shall have a full account of the duties of Christian\nservants.\n\n2. The great duty required of all servants is _subjection_ or\n_obedience_ to their masters. So St. _Peter_ (_1 Pet._ ii. 18.)\n_Servants be subject to your masters_; St. _Paul_, _exhort servants to\nbe subject to their own masters_: and again, both to the _Ephesians_\nand _Colossians_, (_Eph._ vi. 5. _Col._ iii. 22.) _Servants, obey your\nmasters after the flesh_. Allowing that these are your masters only\nin a qualified sense, and only during this state of flesh and blood;\nallowing you have but one proper, absolute master, to whom you owe\nunlimited subjection: yet to these also, as being invested with a part\nof his power, you owe a limited obedience and subjection.\n\n3. Indeed this obedience varies according to the various kinds of\nservice wherein servants are connected with their masters. The sorts\nof servants most common among us are, 1. _Labourers_, or workmen, with\nwhom we agree by the day, to do such work at such a price, and who\naccordingly _serve_ us during that time: 2. _Journeymen_, whom we\nagree with for a longer space, to assist us in our calling, on such\nconditions: 3. _Houshold servants_, who usually contract by the year,\nto perform, on the considerations specified, either some particular\nbranch of houshold work, or (if there be only one servant) all manner\nof work whatever from time to time is needful to be done in the family.\n4. _Apprentices_, who are engaged for several years, chiefly to serve\ntheir masters in their particular trade or calling. Now, how far are\nall or any of these obliged in conscience, to _obey and be subject to\ntheir own masters_?\n\n4. The apostle answers. During the time agreed, _obey your masters\nafter the flesh in all things_: that is, in all things specified\nin that agreement which was made when you entered into service. So\na _labourer_ or _workman_ is, during his short service, to follow\nthe direction of him that hired him. A _journeyman_ is to do the\nsame, with regard to that work which he agreed to perform. _Domestic\nservants_ (to whom particularly St. _Peter_ speaks; for this is\nthe proper meaning of \u03bf\u1f31 \u03bf\u1f30\u03ba\u03ad\u03c4\u03b1\u03b9) are obliged to obey their master\nor mistress, either in one branch of houshold-business, if they\ncontracted for this, or otherways with respect to the whole work of\nthe house: doing every thing at such times and in such a manner, as is\nappointed by their superior. And an apprentice is to obey, according\nto the terms of his indenture, wherein it is usually agreed, by his\nparents or friends, in what kind of service he shall be employed,\naccording to the discretion of his master.\n\n5. To sum up this. This first\u00b9 part of a servant\u2019s obedience, is, to\nforbear doing things of his own head, without or against the consent\nof his master: the reason whereof is plain. During the time of his\nservice, he is not his own; neither ought the things he does, to be\nfor himself. Both his person and his actions are all his masters; and\nthe will of his master is his rule. In particular, servants, 1. may\nnot go whither they will, but only where they are ordered, or at least,\npermitted to go. 2. They ought not to do their own business. When\n_Jacob_ was _Laban_\u2019s servant, tho\u2019 he had flocks of his own, yet he\nfed his master\u2019s flocks, and committed his own to his sons, _Gen._ xxx.\n35, 36. 3. They are not to do what business they please themselves,\nbut what is allotted them by their master. 4. They ought not to marry,\nwhile the time of their service lasts, without the consent of their\nmaster. 5. They may not before their covenanted time expires, go away\nfrom their master.\n\n \u00b9 Several of the following paragraphs are partly extracted from\n Mr. Gouge on domestic duties.\n\n6. The second part of a servant\u2019s obedience is, to do whatever his\nmaster commands. To _look to the hand of his master_, (as _David_\nspeaks) ready to execute any thing he would have done. He is also\nto obey, by hearkening to his instructions, not only in matters of\nhis secular calling, but likewise in the things of God, in whatever\nconcerns his Christian calling.\n\n7. The manner wherein this obedience is to be performed, is largely\ndeclared by both the apostles. _Obey your masters_, saith St. _Paul_,\n_with fear and trembling_. This indeed is not to be taken literally:\nit is a proverbial expression, denoting the utmost care, watchfulness,\nand diligence. Do it _fearing_ God; from a principle of loving fear,\na fear of offending your master who is in heaven. _Be subject to\nyour masters with all fear_, saith St. _Peter_, with earnest, tender\nreverence. With a constant fear, either of injuring, grieving or\ndispleasing them, by any part of your behaviour.\n\n8. So proper is this fear of his master in a servant, that the want\nof it is a denial of his master\u2019s place and power. This God intimates\nin that expostulation (_Mal._ i. 6.) _If I be a master, where is my\nfear?_ That is, you plainly shew, you do not account me your master,\nbecause there is no fear of me in your heart. But wherever it is, it\nwill draw servants on to perform all duty. And the more it abounds,\nthe more desire and endeavour there will be to do all things well.\n\n9. An especial means to create and preserve this fear is, a due\nconsideration of the ground of their master\u2019s place and power: which\nis, the appointment of God: God has placed them in his stead, and\nin part given them his power. They are the deputies and ministers of\nGod. And therefore in scripture, the title _lord_, is after a peculiar\nmanner, given them. There can therefore be no excuse for despising\nthem, tho\u2019 they should be poor, mean, weak, or aged. The poorest\nand weakest have the same place and authority, which the richest and\nstrongest have. All bear the image of God: therefore, to despise them\nshews, that you regard not God\u2019s image at all.\n\n10. This fear may be shewn either in speech or behaviour: in the\nformer, 1. By sparing to speak in the presence of their master,\nwithout some necessary cause: 2. By forbearing to reply, when they\nobserve their masters unwilling they should speak any more: 3. By\nattending to what their masters speak: shewing such a respect to them,\nas _Samuel_ did to God, when he said, _speak; for thy servant heareth_.\nWhen they have just occasion to speak, this fear may be shewn, 1. By\ngiving proper titles to their masters, 2. By not talking more than the\noccasion requires, 3. By speaking in a meek and humble manner, 4. By\nchusing a fit season, both when he is at leisure to hear, and when his\nmind is calm, not troubled with any passion, and lastly, by giving a\npresent and ready answer, to whatever their master says to them.\n\n11. Servants should shew a due fear of their masters in their\nbehaviour, 1. By such dutiful and submissive obeisance, as becomes\ntheir sex and place, according to the custom of the country and\nplace where they are, when they have occasion to come to them, to\ngo from them, or to receive any charge of them. 2. By _standing_ in\nhis master\u2019s presence. 3. By uncovering their heads before him, and\n4. Sobriety and modesty both in countenance and in the whole carriage.\nAnd from the same principle you should endeavour _to please them well\nin all things_, (_Tit._ ii. 9.) Do every thing in the most obliging\nmanner. If it be possible, please them in every thing: study to give\nthem satisfaction in whatever you do. Do it in the way which they\nlike best: labour that your whole service, your whole behaviour may be\nacceptable to them. And do all this _with good will_, (_Eph._ vi. 7.)\nwith cordial benevolence, with love to them, springing from love to\nGod: with an earnest desire to make their lives as easy and happy and\ncomfortable as you can.\n\n12. Yet all this time, beware that you do not act _as men-pleasers_,\nas having no further design than to please men, to gain their\napprobation or esteem, to be well-thought of and well-spoken of; or\nto acquire any temporal advantage which may result from their favour\nor good-will. Serve _not with eye-service_, (a certain consequence\nof serving as men-pleasers) but to do just the same in the absence of\nyour master, as you do when under his eye. Let his absence or presence\nmake no difference in your industry and activity. You may examine\nyourself by this rule: there is no surer guard against self-deceit.\nDo I labour in the very same manner at other times, as when my master\nis looking on? If I do not, I am no better than a _man-pleaser_, I am\na vile eye-servant in the sight of God.\n\n13. An infallible way of avoiding this, is to obey them with\n_singleness of heart_, that is, without any temporal motive, with a\nsingle eye, with the one view of pleasing God. The apostle insists\nupon this over and over, and that in the strongest manner. _Obey your\nmasters in the singleness of your heart as unto_ Christ, _not with\neye-service, but as the servants of_ Christ, _doing service unto the_\nLord, _not unto men_. And again, _servants obey your masters in all\nthings, with singleness of heart; and whatsoever ye do, do it as unto\nthe_ Lord, _not unto men. For_ in whatsoever you do with a single eye,\n_ye serve the_ Lord, Christ. Whatsoever is thus done to any earthly\nmaster, he accounts done unto himself. And for all this he will say to\nyou in that day, _Well done, good and faithful servants: inasmuch as\nye have done it to one of these_, for my sake, _ye have done it unto\nme_.\n\n14. Therefore in all things which ye do for your masters, consider\nyourselves as _doing the will of_ God. The will of your master is the\nwill of God to you. His voice is, as it were, the voice of God. His\nwork is to you the work of God, whom you obey in obeying him. But in\nall this, there is one restriction to be observed: masters, as well\nas parents, are to be obeyed only _in the_ Lord: only so far as their\ncommands are not contrary to the commands of God. If ever this should\nbe the case, you cannot obey them: you must obey God rather than man.\nYou must humbly and respectfully declare, that in all things else\nyou are ready to obey: but that this you apprehend to be contrary to\nthe plain word of God, and therefore you dare not do it. Neither may\nyou refrain from obeying a plain command of God, because your master\nforbids you so to do. You must at some times, (if not so often as you\notherwise would) hear the word of God, join in public prayer, attend\nthe table of the Lord, and call upon him in private. And if any master\nviolently hinder you from so doing, you should at all hazards quit his\nservice as soon as possible. Let no gain, no temporal consideration\nwhatever, induce you to continue therein. For _what is a man profited,\nif he shall gain the whole world, and lose his own soul_?\n\n15. *But _whatsoever ye do_, that is not contrary to the commands of\nGod, _do it heartily_, \u1f10\u03ba \u03c8\u03c5\u03c7\u1fc6\u03c2 _from your soul_, your whole soul,\nfrom the bottom of your heart. This naturally results from the _doing\nit, as unto the_ Lord, and is therefore twice mentioned in the same\nsentence with it. Whatsoever you do, do it with your might, do it as\nquick as you can, and as well as you can. Do it at least as well as\nyou would do, if it were for yourself. If you are hired by the day,\ndo as much work in each day as you can. The custom of the trade is\nnothing to you, nor the example of those that work with you. Do as\nmuch to-day as you can without hurting yourself, or disabling you from\ndoing the same to-morrow: and just as much as you would, if it were\nyour own work, or if you were to be paid by the piece. Do the same\nthing, if you are an houshold-servant; putting forth all your strength,\nridding away all the business that you can, and using therein all the\nunderstanding which God has given you, in order to do every thing in\nthe most excellent manner, whereof you are capable.\n\n16. These general directions, all servants are to observe, of\nconscience toward God, and that whether their masters be good or bad,\nHeathens, (in fact, if not in name) or Christians. For the character\nof the master, while he is such, does not vacate the duty of the\nservant. Suppose they are mere Heathens, men that neither love nor\nfear, nor serve God, (a very possible case even in what we call a\nChristian country) still _let as many servants as are under the yoke_\n(for the service of these is a _yoke_ indeed) _count their own masters\nworthy of all honour\u00b9_. Tho\u2019 they are unbelieving and unholy, yet in\nconsideration of the place which God has assigned them, for his sake,\nand in obedience to his appointment, _count them worthy of all_ the\n_honour_ above described. Pay them all the reverence in your heart,\nand shew them all that outward respect, both in word and action,\n_that the name of_ God _and his doctrine be not blasphemed_ by those\nungodly men, who would not fail to lay the blame of your neglect, on\nthe religion which you profess. On the other hand, _as many as have\nfaithful masters_, real believers in Christ, let not this administer\nany pretence, for less exactness in their duty. _Let them not despise\nthem, because they are brethren._ Let them not on this account abate\nany thing of the inward reverence they owe, or of their outward\nrespect and obedience. _But rather do them service_, observe the\npreceding directions with regard to them, more earnestly and exactly,\n_because they are faithful and beloved, partakers of the benefit_:\nenjoying the same communion with God on earth, and looking for the\nsame inheritance in heaven.\n\n \u00b9 1 Tim. vi. 1.\n\n17. But besides these general ones, there are several particular\ndirections given by the apostle to all Christian servants. As 1. _Be\nhonest, not purloining_, (Tit. ii. 10.) not _secreting_, or privately\n_keeping back_ any thing for yourself: not taking, using, disposing,\nor giving away the least thing belonging to thy master, without his\nleave, without his knowledge and consent first asked and obtained.\nTo do otherwise is no better than plain theft, and cuts off all the\npretensions to honesty. Equally dishonest it is to hurt or waste any\nthing, or to let it be lost thro\u2019 their carelessness or negligence.\nWhatever therefore your fellow-servants do, keep yourself pure: and\nlet not the custom of the world, but the word of God be the rule of\nall your actions.\n\n18. Secondly, _Be true_, not barely, tell no willful lie, either to\nyour master or your fellow-servants, but let _all your conversation\nbe in simplicity, and godly sincerity_. Even if you are overtaken\nin a fault, use no deceit, no equivocating or prevarication to hide\nit, or to excuse either yourself or any of your fellow-servants, or\nprevent anger that may ensue. Herein also St. _Peter_ observes, Christ\n_left you an example, that you might tread in his steps. He_ not\nonly _did_, committed, _no sin, but there was no guile found in his\nmouth_. Let there be none found in yours: in spite of all temptations\nto the contrary, _speak the truth from your heart_, and whatever\ninconveniences spring herefrom, God will turn them all into blessings.\n\n\u266619. Thirdly, _Be faithful_: as St. _Paul_ expresses it, _shew all\ngood fidelity_, Tit. ii. 10. This is _good_, beautiful, honourable\nin all men. It ennobles the lowest station, and causes it to shine in\nthe eyes of God and man. Be faithful, 1. With regard to your master\u2019s\ngoods. Preserving, yea, and increasing them to the uttermost of your\npower. Whatever is committed to your trust, whether within doors\nor without, so carefully preserve, that it be not lost, spoiled, or\nimpaired under your hands. If you see any damage done to your goods,\nredress it yourself, if you can: if you can\u2019t immediately make it\nknown to your master, that he may find means of redressing it. And not\nonly preserve, but do all that in you lies, to increase your master\u2019s\ngoods. The talents which were committed to the faithful servants,\nwere by their industry increased to as many more. So that it is not\nsufficient, not to lessen your master\u2019s substance, but you should\nlabour to better it. Study his interest as you would your own, and\npromote it by all possible means. Regard not your pleasure, your ease,\nnor any thing but your conscience, in comparison of it. Be faithful,\n2. With regard to his reputation. Conceal his faults and infirmities\nas far as possible. Some of these you can hardly avoid observing,\nbeing continually under his roof. But whatever you observe of this\nkind, keep it in your own breast. Let it go no farther; reveal it not\nto strangers, no, nor even to your fellow-servants. Never make either\nhis supposed or real failings, the subject of your discourse. Beware\nyou do not wound him behind his back, nor suffer others to do it in\nyour presence. Endure no tatling or tale-bearing concerning him in\nthe family, but prevent or stop it with all diligence. Whenever you\ncan do it consistently with truth, and so far as you can, defend him.\nAnd in every point, be just as tender of his character as of your\nown. To this head may be referred faithfulness in keeping the secrets\nof your master. Many of these you cannot but know, by reason of the\nclose connexion which is between you, your continually abiding so near\ntogether, and the many employments he has for you. All these therefore\nyou are carefully to conceal, provided they tend not to the dishonour\nof God, or to the danger of the church or common-wealth, or indeed of\nany private person. For _Jonathan_ is commended for discovering the\nmischief which _Saul_ had secretly intended against _David_, _1 Sam._\nxx. 12. Be faithful, 3. with regard to his soul. With all plainness\nwhich your station allows, and yet with all respect and humility\n_rebuke, and suffer not sin upon him_. The time, the manner, and the\nother circumstances relating to this difficult task, God will give you\nto chuse aright, if your eye be single, and you seek his direction by\nearnest prayer.\n\n \u2666 \u201819.\u2019 omitted from text\n\n20. Fourthly, _Be patient_. In your patience _possessing your souls_,\n\u2666steadily follow the preceding directions, and _be_ thus _subject,\nnot only to the good and gentle_ masters, but also to the froward: to\nthose who are neither good nor gentle, who have neither religion nor\ngood-nature, that it may appear you do your _service unto the_ Lord,\n_and not unto men_. But it may be proper in the mean time to observe,\nthat the state of _English_ servants, is widely different from the\nstate of those to whom St. _Paul_ and St. _Peter_ wrote. Many of\nthose, perhaps the greater part were slaves, who by the miserable\nconstitution of their country, were the absolute property of their\nmaster, as much as were his sheep and oxen. Therefore it was not in\ntheir power to leave or change their master, but they were constrained\nto stay with them till death. Consequently, those directions were\npeculiarly necessary for those who were in such a situation: _This\nis thank-worthy, if a man for conscience toward_ God, _endure grief,\nsuffering wrongfully. For what glory is it, if when ye be buffeted\nfor your faults, ye shall take it patiently? But if when ye do well,\nand suffer for it, ye take it patiently, this is acceptable with_\nGod, 1 Pet. ii. 19, 20. But to those who are born under an happier\nconstitution, undoubtedly the first advice should be, _If thou mayst\nbe free_, from a froward, ill-natured man, then use it rather. Do not\nbind yourself at all, if you can honestly avoid it (as you generally\nmay) to any, who you have reason to believe is an unjust or an\nunmerciful man. And if you are bound to such an one already, yet if\nyou should _suffer wrongfully_ from him, _if you do well_, and suffer\nnotwithstanding, it is by no means your duty to endure it. Rather it\nis your duty to appeal to the magistrate, who _is the minister of_ God\n_to thee for good_, and to desire of him such a remedy, as the laws\nof your country allow. In this manner _commit yourself_ and your cause\n_to him that judgeth righteously_. But even in this case, till you are\nfree from the unrighteous man, remember the example Christ has left:\n_Who when he was reviled, reviled not again, when he suffered, he\nthreatened not_. How much more should you _tread in_ these _his\nsteps_, with regard to things of smaller moment, with regard to those\ninconsiderable instances either of injustice or unkindness, which are\nto be expected almost in every family, and for which even our laws\nprovide no remedy? Here undoubtedly you are called to suffer: and see\nthat you do so with all meekness and gentleness. Not only _when_ you\n_are reviled, revile not again_, but _answer not again_, Tit. ii. 10.\nOpen not your mouth, unless silence might have the appearance of\nsullenness or disrespect: and then do it in as few words, as the\nmatter will bear, and with all the softness you are master of.\n\n \u2666 \u2018steddily\u2019 replaced with \u2018steadily\u2019\n\n21. Before he closes the subject, St. _Paul_ does not fail to remind\nyou, what great encouragement you have, to persevere in all these\nduties of your station, whatever difficulties you meet with therein.\nFor hereby you _may adorn the gospel of_ God _our Saviour in all\nthings_. So strong an expression is scarce to be found in all the\nwritings of the apostle; when he speaks to persons of the highest rank,\nas he here uses to men of low degree. You therefore are peculiarly\ncalled of God, to be an honour to your profession, your general\nprofession of Christians; to shew what manner of men they are who\n_serve the_ Lord Christ: see then that you in particular _walk\ncircumspectly_, accurately, exactly: that either your unbelieving\nmasters _may be won_ by your conversation, or at least believers\nconfirmed and comforted.\n\n22. Still further encouragement you have in _knowing that of the_ Lord\n_ye shall receive the reward of the inheritance_: that inheritance\nreserved for you in heaven, which is of infinitely greater value,\nthan any which your master now enjoys, or any which you can receive on\nearth. You know that the day is coming when your common Master will\ndescend in the clouds of heaven: and you are assured, in that day,\n_Whatsoever good thing a man_ hath _done_, while he was _serving_ God\n_in his generation, the same shall he receive from the_ Lord, _whether\nhe be bond or free: The same_\u2015\u2015That is, a reward proportionable\nthereto, in an additional degree of glory. Therefore, let nothing be\nwanting now. _Work your work betimes, and in his time he will give\nyou your reward._ Now be honest, be true, be faithful, be patient. Now\n_obey your masters with fear_, yea, _with fear and trembling_. Do them\nservice with _singleness of heart, with good-will, with your_ whole\n_soul_. Do this for the honour of the gospel, for the glory of God\nyour Saviour, for the present good of your own soul, and for the\nincrease of your eternal inheritance.\n\n\n\n\n An Extract from Mr. LAW\u2019s\n TREATISE\n On CHRISTIAN PERFECTION.\n\n\n\n\n CHAP. I.\n\n\nTHE wisdom of mankind has, for several ages, been enquiring into the\nnature of man, and the nature of the world in which he is placed.\n\nThe wants and miseries of human nature, and the vanity of worldly\nenjoyments, have made it difficult for the wisest men to tell, what\nhuman happiness was, or wherein it consisted.\n\nIt has pleased the infinite goodness of God to satisfy our enquiries,\nby a revelation made to the world by his Son Jesus Christ.\n\nThis revelation has laid open the great secrets of providence from the\ncreation of the world. It has explained the present state of things,\nand given man all the information that is necessary, both to give him\nrest here, and to lead him safely to everlasting happiness.\n\nIt is now only necessary that the poor wisdom of man do not exalt\nitself against God, that we suffer our eyes to be opened by him that\nmade them, and our lives to be conducted by him, in whom _we live,\nmove and have our being_.\n\n\nII. As happiness is the sole end of all our labours, so this\nrevelation aims at nothing else.\n\nIt gives us right notions of ourselves, of our true good and real evil;\nit shews us our true condition, both our greatness and meanness, our\nhappiness and misery.\n\n*Before this, man was a mere riddle to himself, and his condition\nfull of darkness and perplexity; a restless inhabitant of a miserable\ndisordered world, _walking in a vain shadow and disquieting himself in\nvain_.\n\n*But this light has dispersed the anxiety of his vain conjectures. It\nhas, by adding heaven to earth, and eternity to time, opened such a\nglorious view of things, as leads men, even in this world, to a _peace\nof_ God _which passeth all understanding_.\n\n\nIII. *This revelation acquaints us, that we have a spirit within us,\nwhich was created after the divine image; that this spirit is now in a\nfallen condition; that the body in which it is placed is its sepulchre,\nwhere it is enslaved to fleshly thoughts, blinded with false notions\nof good and evil, and dead to all taste of its true happiness.\n\nIt teaches us, that the world in which we live, is also in a\ndisordered, irregular state, and cursed for the sake of man; that\nit is no longer the paradise that God made it, but the remains of a\ndrowned world, full of marks of God\u2019s displeasure, and the sin of its\ninhabitants.\n\nThat it is a mere wilderness, a state of darkness, a vale of misery,\nwhere vice and madness, dreams and shadows, variously please and\ntorment the short, miserable lives of men.\n\nDevils also, and evil spirits have here their residence, promoting the\nworks of darkness, and wandering up and down, seeking whom they may\ndevour.\n\nSo that man, in his natural state, is like a person sick of variety\nof diseases, knowing neither his distemper nor his cure, and inclosed\nin a place where he can hear or see, or feel, or taste of nothing but\nwhat tends to enflame his disorders.\n\n\nIV. *But Christianity puts an end to this state of things, blots out\nall the ideas of worldly wisdom, brings the world itself to ashes,\nand creates all anew. It calls man from an animal life and earthly\nsocieties, to be born again of the Holy Ghost, and be made a member\nof the kingdom of God.\n\nIt crushes into nothing the concerns of this life, condemns it as a\nstate of vanity and darkness, and leads man to a happiness with God in\nthe realms of light.\n\nIt proposes the purifying of our souls, enlivened with the divine\nspirit: it sets before us new goods and evils, and forms us to a\nglorious participation of the divine nature.\n\nThis is the one end of Christianity. It does not leave us to grovel on\nin the desires of the flesh, to cast about for worldly happiness, and\nwander in darkness and exile from God: but the sole design of it is,\nto lead us from all thoughts of rest here, to separate us from worldly\ntempers, to deliver us from the folly of our passions, the slavery\nof our own natures, the power of evil spirits, and unite us to God,\nthe true fountain of real good. This is the mighty change which\nChristianity aims at, to reform our whole natures, renew our souls\nin the image of God, and make them the inhabitants of heavenly and\nimmortal bodies.\n\n\nV. The manner by which it changes our whole state is equally great and\nwonderful.\n\n_I am the way, the truth, and the life_, saith our blessed Lord, _no\nman cometh unto the Father but by me_.\n\nAs all things were created by the Son of God, and _without him was\nnot any thing made that was made_, so are all things redeemed and\nrestored by the same divine person.\n\nAs nothing could come into being without him, so nothing can enter\ninto a state of happiness but by him.\n\nThe dignity of this redemption at once confounds the pride, and\nrelieves the misery of man. How fallen must he be from God, that\nshould need so great a mediator! And, on the other hand, how full of\ncomfort is the thought that so high a method, so stupendous a means\nshould be taken to restore him to a state of peace and favour with\nGod!\n\n\nVI. *This is the true point of view, in which every Christian is to\nbehold himself. He is to overlook the poor projects of this life, and\nconsider himself as a creature, thro\u2019 his natural corruption, falling\ninto a state of endless misery; but by the mercy of God, redeemed to\na condition of everlasting happiness.\n\nAll the precepts and doctrines of the gospel are founded on these two\ngreat truths, the deplorable corruption of human nature, and its new\nbirth in Christ Jesus.\n\nThe one includes all the misery, the other all the happiness of man.\n\nIt is on these that the whole frame of Christianity is built,\nforbidding only such things as fasten us to the disorders of sin,\nand commanding only those duties which lead us into the liberty of\nthe Sons of God.\n\nSo that if we think and act as Christians, we act suitably to these\nterms of our condition, fearing and avoiding all the motions of our\ncorrupted nature, cherishing the secret inspirations of the Holy\nSpirit, opening our minds for the reception of the divine light, and\npressing after all the perfections of our new birth.\n\nAll Christians are continually to behave themselves conformable to\nthis double capacity. We are to fear and watch and pray, like men that\nare always on the brink of eternal death; and to believe and hope,\nlabour and aspire, like Christians that are called to fight the good\nfight of faith, and lay hold on eternal life.\n\n\nVII. This knowledge of ourselves makes human life a state of\ninfinite importance, placed upon so dreadful a point betwixt two such\neternities.\n\nWell might our Saviour say to one that begged first to go and bury his\nfather, _Follow me, and let the dead bury their dead_.\n\nFor what is all the bustle and hurry of the world but dead shew, and\nits greatest actors but dead men, when compared with that real life to\nwhich the followers of Christ are redeemed?\n\nHad we been made only for this world, worldly wisdom had been our\nhighest wisdom; but seeing we are redeemed to an intirely contrary\nstate, worldly wisdom is now our greatest foolishness.\n\nIt is now our only wisdom, to understand our new state, and conduct\nourselves by the principles of our redemption.\n\n\nVIII. The nature of our Christian calling is of that concern, as to\ndeserve all our thoughts, and is indeed only to be perceived by great\nseriousness and attention of mind.\n\nThe Christian state is an invisible life, supported, not by sensible\ngoods, but the spiritual graces of faith and hope: so that a man\nbusied in earthly cares and enjoyments, perceives nothing of this\ngreat and heavenly calling.\n\nThe changes which Christianity make in the present state of things,\nare all invisible: its goods and evils, which are the only true\nstandards of our actions, are not subject to the knowledge of our\nsenses.\n\nIn God _we live and move and have our being_; but how unseen, how\nunfelt is all this!\n\nChrist _is the Lamb slain from the foundation of the world, the true\nlight that lighteth every man that cometh into the world_. He is the\nAlpha and Omega, the beginning and the end of all things. The whole\ncreation subsists in him and by him. No person is in any favour with\nGod, but by this great Mediator. But how invisible, how unknown to all\nour senses is this state of things!\n\nChristians are temples of the Holy Ghost, consecrated to God, members\nof Christ\u2019s mystical body, of his flesh and his bones, receiving life,\nspirit and motion, from him their head.\n\nBut our senses see no farther than our parents and kindred according\nto the flesh, and fix our hearts to earthly friendships and relations.\nWell then may this life be deemed a state of darkness, since it thus\nclouds and covers all the true appearances of things, and keeps our\nminds insensible and unaffected with matters of such infinite moment.\n\n\nIX. *Would we therefore know our true condition, we must search after\n_a life that is hid with_ Christ _in_ God. We must consider ourselves\nas parts of Christ\u2019s mystical body, and as members of the kingdom of\nheaven. In vain do we consider the beauty and strength of our bodies,\nour alliances with men, and the distinctions of this world; for these\nthings no more constitute the state of human life, than rich _coffins_\nor beautiful _monuments_ constitute the state of the dead.\n\nWe justly pity the last poor efforts of human greatness, when we see\na breathless carcase lying in _state_. It appears so far from any\nreal honour, that it rather looks like ridiculing the misery of our\nnature. But were religion to form our judgments, the life of a proud,\nvoluptuous, sensual man, tho\u2019 shining in all the splendour of the\nworld, would give us no higher an idea of human dignity, than a poor\ncorpse laid in state.\n\nFor a sinner, when glorying in the lust of the flesh, the lust of\nthe eye, and the pride of life, is a more shocking sight of misery\nridiculed, than any pageantry that can expose the dead.\n\n\nX. We have an apostle\u2019s authority to say, that _he who liveth in\npleasure is dead whilst he liveth_.\n\nThis shews us, that when we enquire what our life is, we must think\nof something higher than the vigour of our blood, the gaiety of our\nspirits, or the enjoyment of sensual pleasures: since these, tho\u2019\nthe allowed signs of living men, are often undeniable proofs of dead\nChristians.\n\nWhen therefore we would truly know what our life or happiness is, we\nmust look at nothing that is sensible or temporal. We may as well dig\nin the earth for wisdom as look at flesh and blood to see what we are,\nor at worldly enjoyments to find what we want, or at temporal evils to\nsee what we have to fear.\n\nWe must therefore, if we would conceive our true state, our real good\nand evil, look farther than these dim eyes of flesh can carry our\nviews. We must, with the eyes of faith, penetrate into the invisible\nworld, the world of spirits, and consider our order and condition\namong them; a world which, as St. _John_ speaks, _hath no need of the\nsun, neither of the moon, to shine in it; for the glory of_ God _doth\nlighten it, and the Lamb is the light thereof_. For it is there, among\neternal beings, that we must take an eternal fellowship, or fall into\na kingdom of darkness and everlasting misery.\n\n\nXI. *Christianity is so noble in its ends, so extensive in its views,\nthat it has no less subjects than these to entertain our thoughts.\n\nIt buries our bodies, burns the present world, triumphs over death by\na general resurrection, and opens all into an eternal state.\n\nIt never considers us in any other respect than as fallen spirits, it\ndisregards worldly distinctions, and proposes nothing to our fears but\neternal misery, nothing to our hopes but an endless enjoyment of God.\n\nThis is the great, the important condition, in which Christianity\nhas placed us, above our bodies, above the world, above death, to be\npresent at the dissolution of all things, to see the earth in flames,\nand the heavens wrapt up like a scroll, to stand at the general\nresurrection, to appear at the universal judgment, and to live for\never, when all that our eyes have seen is passed away and gone.\n\n\nXII. *Take therefore upon thee a temper suitable to this greatness\nof thy condition. Remember that thou art an eternal spirit; that thou\nart but for a few months or years in a state of flesh and blood, only\nto try whether thou shalt be for ever happy with God, or for ever\nmiserable with the devil.\n\nThou wilt hear of other concerns and other greatness in this world.\nThou wilt see every order of men, every family, every person pursuing\nsome fancied happiness, as if the world had not only happiness, but a\nparticular kind of happiness for all its inhabitants.\n\nBut when thou seest this, fancy thou sawest all the world asleep: the\nprince no longer a prince: the beggar no longer begging, but every\nman sleeping out of his proper state; some happy, others tormented,\nand all changing their condition, as fast as one foolish dream could\nsucceed another.\n\nWhen thou hast seen this, if thou wilt, thou mayst go to sleep too,\nthou mayst lie down and dream. And this is all; for be as happy as\nthe world can make thee, all is but sleeping and dreaming: and what\nis still worse, it \u2666is like sleeping in a ship, when thou shouldst be\npumping for life, or dreaming thou art a prince, when thou shouldst be\nredeeming thyself from slavery.\n\n \u2666 \u2018it\u2019 replaced with \u2018is\u2019\n\n\nXIII. This is no imaginary flight of a melancholy fancy, but the real\nnature of things.\n\n*For if thou art that immortal nature, that fallen spirit which\nreligion teaches us; if thou art to meet death, resurrection, and\njudgment, as the forerunners of an eternal state, what are all the\nlittle flashes of pleasure, the changing appearances of worldly\nhappiness, but so many sorts of dreams?\n\n*How canst thou talk of the advantage of fortune, the pleasures of\nfood or apparel, without being in a dream?\n\nIs the _beggar_ asleep, when he fancies he is building himself fine\nhouses? Is the _prisoner_ in a dream, when he imagines himself in open\nfields and fine groves? And canst thou think thy immortal spirit is\nawake, while it is delighting itself in the shadows and bubbles of\nworldly happiness?\n\nFor if it be true, that man is upon his trial, if the trial is for\neternity, if life is but a vapour, what is there that deserves a\nserious thought, but how to get well out of the world, and make it a\nright passage to our eternal state?\n\n\nXIV. *It is the manner of some countries, in the burial of their dead,\nto put a staff and shoes and money in the sepulchre along with the\ncorpse.\n\nWe see the folly and ignorance of such a poor contrivance to assist\nthe dead: but if we did but understand what is life, we should see as\nmuch folly in the poor contrivances to assist the living.\n\nFor how many things do people labour after, break their rest and peace\nto get, which yet when gotten are of just as much real use to them,\nas a staff and shoes to a corpse under ground? They are always adding\nsomething to their life, which is only like adding another pair of\nshoes to a body in the grave.\n\nThou mayst hire more servants, new paint thy rooms, and put on richer\napparel: and these will help thee to be happy, as _golden_ staffs or\n_painted_ shoes will help a dead man to walk.\n\n\nXV. *If thou rememberest, that the whole race of mankind are a race of\nfallen spirits, that pass thro\u2019 this world, as an arrow passeth thro\u2019\nthe air, thou wilt soon perceive, that there is no wisdom or happiness,\nbut in getting away to the best advantage.\n\nIf thou rememberest, that this life is but a vapour, that thou art\nin the body, only to be holy, humble, and heavenly-minded; that thou\nstandest upon the brink of death, resurrection, and judgment, and that\nthese great things will suddenly come upon thee like a thief in the\nnight, thou wilt see a vanity in the things of this world, greater\nthan any words can express.\n\nDo but therefore know thyself as religion hath made thee known; do\nbut see thyself in the light which Christ has brought into the world,\nand then thou wilt see that nothing concerns thee, but what concerns\nan everlasting spirit that is going to God; and that there are no\nenjoyments here that are worth a thought, but such as may adorn thee\nwith that holiness, without which no man shall see the Lord.\n\n\nXVI. *This is the end of Christianity. It is not a school for the\nteaching of moral virtue. It is deeper and more divine in its designs:\nit implies an entire change of heart, a full dedication of ourselves,\nour souls and bodies unto God.\n\nOur blessed Saviour came into the world, not to make any composition\nwith it, but to put an end to the designs of flesh and blood, and to\nshew us, we must either renounce this world to become Sons of God, or\nby enjoying it, take our portion among damned spirits.\n\nChristianity is a state of things that wholly regards eternity: it\nknows of no other goods and evils, but such as relate to another life.\n\nIt is a kingdom of heaven that has no other interests in this world,\nthan as it takes its members out of it; and when the number of the\nelect is compleat, this world will be consumed with fire, as having no\nother reason for its existence, than the furnishing members for that\nblessed society, which is to last for ever.\n\nI cannot here omit observing the folly of human wisdom, which, full\nof imaginary projects, pleases itself with its lasting establishments\nin a world doomed to destruction, and which is to last no longer than\ntill a sufficient number is redeemed out of it.\n\nDid we see a number of animals hastening to take up their apartments,\nand contending for the best places in a building that was to be beat\ndown as soon as its old inhabitants were got safe out, we should see\na contention full as wise as the wisdom of worldly ambition.\n\n\nXVII. That Christianity implies a change of nature, is plain from the\nwhole tenor of the gospel.\n\nThe Saviour of the world saith, _That except a man be born again of\nwater and of the Spirit, he cannot enter into the kingdom of_ God. We\nare told, that _to as many as received him, to them he gave power to\nbecome the Sons of_ God; _which were born not of blood, nor of the\nwill of the flesh, nor of the will of man, but of_ God.\n\nThese words plainly teach us, that Christianity implies an entire\nchange of nature: that as our birth was to us the beginning of a\nnew life, and brought us into a society of earthly enjoyments, so\nChristianity is another birth, that brings us into a condition as new\nas when we first saw the light.\n\nWe begin again to be, when we enter upon fresh terms of life, have new\ntempers, new hopes and fears, and an entire change of every thing that\ncan be called good or evil.\n\nThis new birth is the very essence and soul of Christianity; it is\nthe seal of the promises, the mark of our sonship, the earnest of our\ninheritance, and the sure proof of our acceptance with God.\n\n\nXVIII. If we would know what a change our new life in Christ implies,\nlet us consider what it is to be born of God.\n\n_Whosoever is born of_ God, saith the apostle, _doth not commit sin.\nFor his seed remaineth in him: and he cannot sin, because he is born\nof_ God. _In this the children of_ God _are manifest, and the children\nof the devil_. And again, _We know, that whosoever is born of_ God\n_sinneth not, but he that is begotten of_ God _keepeth himself, and\nthe wicked one toucheth him not_. 1 John iii. 10, v. 18.\n\nThe same apostle tells us, _Whosoever is born of_ God _overcometh the\nworld_. He overcometh all worldly desires and worldly fears. He is\ncrucified unto the world and the world crucified unto him. He is dead\nto the lust of the flesh, the lust of the eye, and the pride of life.\nAnd he feareth not them that can kill the body, and after that have\nnothing more that they can do.\n\nWe must therefore examine into the state of our minds, and see whether\nwe are thus changed in our natures, thus born again: whether we are so\nspiritual, as to have overcome the world: so holy, as that we cannot\ncommit sin; since it is the undeniable doctrine of scripture, that\nthis new birth is as necessary to salvation, as the believing in Jesus\nChrist.\n\n\n\u2666XX. There is perhaps no duty more contrary to flesh and blood than the\nloving our enemies. But this is easy to those that are born of God.\n\n \u2666 Number \u2018XIX\u2019 skipped\n\nFor take but away earthly goods and evils, and you take away all\nhatred and malice. For they are the only causes of those base tempers.\n\nHe therefore that _hath overcome the world_, hath overcome all the\noccasions of envy and ill nature, and can pity, pray for and forgive\nall his enemies, who want less forgiveness from him than he hath\nreceived from his heavenly Father.\n\nLet us here awhile contemplate the height and depth of Christian\nholiness, and that godlike spirit which it implies! And this alone\nmight convince us, that to be Christians, we must be born again: we\nmust so change our very natures, as to have no desire in our souls,\nbut that of being like God.\n\nAnd till we rejoice and delight only in God, we cannot have this love\nto our fellow-creatures.\n\nWe may therefore learn from this, as well as from what was observed\nbefore, that Christianity does not consist in doing no harm, nor in\ndoing good, (as it is called) nor yet in any particular moral virtues,\nas some idly suppose; but in an entire change of our hearts, of all\nour natural tempers, and a life wholly devoted to God.\n\n\nXXI. The same doctrine is farther taught by our blessed Saviour, when\nspeaking of little children, he saith, _Suffer them to come unto me;\nfor of such is the kingdom of_ God. Luke xviii. 16.\n\nNow the peculiar condition of infants is such, that they have every\nthing to learn; they are to be taught by others what they are to hope\nand fear, and wherein their proper happiness consists.\n\nAnd in this sense first we are to become as little children, to be as\ntho\u2019 we had every thing to learn, and suffer ourselves to be taught,\nwhat we are to chuse, and what we are to avoid; to pretend to no\nwisdom of our own, but be ready to be taught of God, the only way of\npursuing that happiness, which God in Christ proposes to us; and to\naccept it with such simplicity of mind as little children, who have\nnothing of their own to oppose to it.\n\n\nXXII. But is this infant temper essential to Christianity? Does the\nkingdom of God consist only of those that have it? This is another\nundeniable proof that Christianity implies a _new nature_; such as\nhaving renounced the prejudices of life, the maxims of human wisdom,\ngives itself with a child-like submission and simplicity, to be\nentirely governed by the doctrines and Spirit of Christ.\n\nCraft and policy, selfish cunning, proud abilities and vain endowments,\nhave no admittance into this holy state of society with Christ in God.\n\nThe wisdom of this world, the intrigues of life, the designs of\ngreatness and ambition, lead to another kingdom. He that follows\nChrist must be emptied of this vain furniture, and put on the meek\nornament of infant and undesigning simplicity.\n\n_Where is the wise? Where is the scribe? Where is the disputer of this\nworld? Hath not_ God _made foolish the wisdom of this world?_\n\nIf we will partake of the wisdom of God, we must judge of this world\nand its most boasted gifts, as the wisdom of God judgeth of them; we\nmust deem them foolishness, and with undivided hearts labour after one\nwisdom, one happiness, in being entirely devoted to God.\n\n\nXXIII. This comparison of Christians to little children, may also\nremind us of a certain simplicity of behaviour, which is always the\neffect of a heart truly and entirely devoted to God.\n\nAs worldly men are therefore reserved, artful and deceitful, because\nthey have many and secret ends to bring about; so they whose heart is\nwholly devoted to God, being wholly taken up with one great design,\nand having no little successes that they labour after, have no need\nof artifice or disguise; and so are naturally open, simple and\nundesigning in all the affairs of life.\n\n\nXXIV. From all these considerations it appears, that Christianity\nimplies a _new nature_, and a life entirely devoted to God.\n\nNow if this be Christianity, it may serve to instruct two sorts of\npeople:\n\nFirst, Those who are content with an outward religion; whose\nChristianity lies in outward decency and regularity of life.\n\nI don\u2019t mean those that are insincere or hypocritical: but all those\nwho are content with outward religion, with any thing short of that\ninward holiness, that newness of spirit which the gospel describes.\n\nThey should consider that charity, chastity, sobriety and justice\nmay be practised without Christianity. A Jew, a Heathen may be\n(what you call) charitable and temperate: but to make these parts of\nChristianity, they must proceed from a heart truly turned to God, that\nis full of an infant simplicity, that is crucified with Christ, that\nis born again of the Spirit, that has overcome the world. Temperance\nor justice without this, may be the temperance of a Jew or a Heathen:\nbut it is not Christian temperance or justice, till it proceeds from\na Christian spirit. Could we do and suffer all that Christ himself\ndid or suffered, yet if it was not all done in the same temper, in the\nSpirit of Christ, it would profit us nothing.\n\n\nXXV. A Christian is sober, charitable and just, upon the same\nprinciples and with the same spirit that he receives the Holy\ncommunion; as acts of obedience to God, and as so many instances\nof a heart truly devoted to God.\n\nA Christian is sober, not only so far as suits with a regular life,\nbut so as becomes one who is born of the Holy Spirit, who dwelleth in\nGod and God in him.\n\nHe is charitable, not only so far as suits with his natural temper,\nand with good esteem among men; but in such a measure as is suitable\nto the doctrines and spirit of the gospel.\n\nFor indeed, neither charity, nor temperance, nor justice, nor any\nother virtues (as they are called) are parts of Christian holiness,\ntill they spring from holiness of heart, from the mind that was in\nChrist.\n\nThis is what cannot be too much considered by those whose religion\nhas made no change in their hearts; who fancy themselves Christians,\nonly because of the regularity of their lives, altho\u2019 they have never\nexperienced a renewal in the spirit of their minds, who pray without\ndevotion, give alms without charity, and are Christians without the\nSpirit of Christianity.\n\n\nXXVI. Secondly, This doctrine may serve to instruct those who are\nconvinced, they have been hitherto strangers to religion.\n\nSome people who begin to look toward religion, think they have done\nenough, when they have reformed the outward course of their lives;\nwhen they have left off their gross vices and follies, or are grown\ncareful of some particular duties.\n\nThus a man who has been a drunkard many years, thinks he has made a\nsufficient change by becoming temperate: another imagines, he is in\na very good and safe state, because he does not neglect the public\nworship, as he used to do: a lady fancies she lives enough to God\nbecause she has left off plays, and lives more at home than formerly.\n\nBut such people should consider, that Christianity does not consist in\nthe fewness of our vices; no nor in any one particular virtue, nor yet\nin the outward amendment of our lives: but in such a thorough change\nof heart, as makes the love of God the spring and measure and rule of\nall our tempers and actions.\n\n\nXXVII. It is a miserable error, to think we are Christians, because we\nare less vain or covetous, more sober and decent in our behaviour than\nwe used to be. Yet this is the case with many, who think they are well,\nbecause they are not so bad as they were, because they are reformed\nfrom outward wickedness; not considering how entire a reformation of\nheart, as well as life, Christianity implies.\n\nBut let such people remember, that they who thus measure _themselves\nby themselves are not wise_. Let them remember that they are not\ndisciples of Christ, till they have, like him, _offered their whole\nsoul and body as a reasonable living sacrifice to_ God; that they are\nnot members of Christ\u2019s mystical body, till they are united unto him\nby a _new spirit_; that they have not entered into the kingdom of God,\ntill they have entered into an _infant simplicity_ of heart, till\nthey are so born of God as _not to commit sin_, so full of an heavenly\nSpirit as to have _overcome the world_.\n\nLet them remember, _He that is in_ Christ _is a new creature_, and\nthat nothing short of this will avail before God, nothing less than\nthe entire renewal of the soul in righteousness and all true holiness.\nLet them remember, that there is no religion that will stand us in\nany stead, but that which is the conversion of the heart to God, when\nall our tempers are holy, heavenly, divine, springing from a soul\nthat is _born again_ of the Spirit, and tends with one full bent to\na perfection and happiness in the enjoyment of God.\n\n\nXXVIII. Let us therefore look carefully to ourselves, and consider\nwhat manner of spirit we are of: let us not think our condition safe,\nbecause we are of this or that church or persuasion, or because we\nare strict observers of the outward offices of religion. For we can\u2019t\nbut see, these are marks that belong to more than belong to Christ.\nAll are not his that _prophesy_, or even _cast out devils, and work\nmiracles in his name_. Much less those who, with corrupt minds and\nworldly hearts, are only _baptized in his name_.\n\n*If religion has raised us into a _new world_; if it has filled us\nwith _new ends_ of life; if it has taken possession of our hearts,\naltered the whole turn of our minds, and changed the whole stream of\nour affections: if it has given us _new joys and griefs, new hopes and\nfears_; if all things in us are become new: if _the love of_ God _is\nshed abroad in our hearts, by the Holy Ghost given unto us_, and this\n_Spirit beareth witness with our spirit that we are the children of_\nGod: then are we Christians, not in name only, but in truth; then we\ndo believe in the Holy Jesus, and we shall _rejoice in the day of_\nChrist, _that we have not run in vain, neither laboured in vain_.\n\n\n\n\n CHAP. II.\n\n\n_CHRISTIANITY requires a renouncing of the world, and all worldly\ntempers._\n\nI. The Christian religion being to raise a new, spiritual, and, as yet,\ninvisible world, and to place man among thrones, principalities and\nspiritual beings, is at entire enmity with this present corrupt state\nof flesh and blood.\n\nIt ranks the world, with the flesh and the devil, as an equal enemy\nto those glorious ends which it proposes.\n\nAccordingly the gospel lays its foundation, in utterly renouncing\nthose false goods and enjoyments, which feed the vanity and corruption\nof our nature, fill our hearts with foolish and wicked passions, and\nkeep us separate from God, the only happiness of all spirits.\n\n\nII. For not only the vices, the wickedness, and vanity of this world,\nbut even its most lawful concerns, if unduly pursued, make men unable\nto enter into the true state of Christianity.\n\nHe who is busied in an _honest_ calling, may, on that account, be\nfinally rejected of God.\n\n*For it is no more pardonable to be less affected to the things of\nGod, for the sake of any worldly business, than for the indulgence of\nour pride, or any other sinful passion: every business of life being\nequally trifling, when compared with the one thing needful.\n\n\nIII. Men of serious business indeed generally censure those, who\ntrifle away their time in vain and impertinent pleasures.\n\nBut they don\u2019t consider that their own employments also are as vain\nas vanity itself: they don\u2019t consider that any business or employment,\nif it has got hold of the heart, renders men as vain and odious in the\nsight of God, as any sensual gratification.\n\nThey may call it an _honest care_, a _wise industry_, or by any other\nplausible name. But it is a wisdom which can no more recommend itself\nto the eyes of God than the wisdom of an _epicure_.\n\n*For it shews as wrong a turn of mind, and as great a contempt of the\ntrue good, to neglect any degrees of piety for the sake of business,\nas for any the most trifling pleasures of life.\n\n\nIV. *The wisdom of this world indeed gives an importance and air of\ngreatness to several ways of life, and ridicules others as vain and\ncontemptible, which differ only in their kind of vanity. But the\nwisdom from above condemns all labour as equally fruitless, which\nhinders our labouring after everlasting life. For what can it signify\nwhether a man forgets God in his _farm_, or in a _shop_, or at a\n_gaming table_? The world is full as important in its _pleasures_ as\nin its _cares_; there is no more wisdom in the one than in the other.\nAnd the man who, by the _cares_ and _business_ of the world is made\nless affected to the things of God, is no wiser than he who takes his\ndelight in running _foxes_ and _hares_ out of breath.\n\nFor there is no wisdom in any thing but religion. Nor is any way of\nlife less vain than another, but as it is made serviceable to piety,\nand conspires with the designs of religion, to raise mankind to a\nparticipation and enjoyment of the divine nature.\n\n\nV. Let those who are not at all ashamed to be devoted to the cares and\nbusiness of the world, consider those states of life, which they own\nto be vain and foolish, and contrary to religion.\n\nSome people have no other _care_, than how to give their _palate_\nfresh pleasure, and enlarge the happiness of _tasting_.\n\nOthers live to no other purpose, than to breed _dogs_, and attend\nthe sports of the field.\n\nMen of sober business, who seem to act the grave part of life,\ngenerally condemn these ways of life.\n\nBut why are they to be condemned? Produce but the true reason why\nany of these are vain and sinful, and the same reason will conclude\nagainst every way of life which is not wholly devoted to God.\n\n\nVI. Let the man who is deep in worldly business, but shew the vanity\nand shame of a life devoted to _pleasures_, and the same reasons\nwill shew the vanity and shame of a life filled with worldly _cares_.\nSo that whosoever can condemn sensuality, ambition, or any way of\nlife upon the principles of reason and religion, carries his own\ncondemnation within his own breast, unless his life be entirely\ndevoted to God.\n\n\nVII. It is granted that some cares are made necessary by the\nnecessities of nature. And the same also may be observed of some\npleasures, as the pleasures of eating, drinking and rest. But if\nreason and religion do not limit these _pleasures_ by the necessities\nof nature, we fall from rational creatures into drones, sots,\ngluttons, and epicures.\n\n*In like manner our _care_ after some worldly things is necessary. But\nif this care is not bounded by the just wants of nature, if it wanders\ninto unnecessary pursuits, and fills the mind with false desires\nand cravings; if it wants to add an imaginary splendour to the plain\ndemands of nature, it is vain and irregular; it is the care of an\n_epicure_, a longing for _sauces_ and _ragous_, and corrupts the soul\nlike any other sensual indulgence.\n\nFor this reason our Lord points so many of his doctrines at the common\nallowed employments of life, to teach us, that they may employ our\nminds as falsely and dangerously as any trifles whatever.\n\nHe teaches us, that even the necessaries of life should be sought with\na kind of indifference, that so our souls may be truly sensible of\ngreater wants, and disposed to hunger and thirst after enjoyments that\nwill make us happy for ever.\n\n\nVIII. But how unlike are Christians to Christianity! It commands us to\n_take no thought, saying, what shall we eat, or what shall we drink?_\nYet Christians are restless and laborious, till they can eat in\n_plate_.\n\nIt commands us to be indifferent about raiment. But Christians are\nfull of care and concern, to be _cloathed in purple and fine linen_.\nIt enjoins us to _take no thought for the morrow_. Yet Christians\nthink they have lived in vain, if they don\u2019t _leave estates_ at their\ndeath. And these call themselves disciples of that Lord, who saith,\n_He that forsaketh not all that he hath, cannot be my disciple_.\n\n\nIX. It must not be said that these doctrines are not plainly enough\ntaught in scripture, because the lives and behaviour of Christians are\nso contrary to them. For if the lives of Christians might be alledged\nagainst the doctrines of scripture, none of them would have lasted to\nthis day.\n\nIt is one of the ten commandments, _Thou shalt not take the name\nof the Lord thy God in vain_. And our Saviour has forbid swearing,\nyea, in the most solemn manner. Yet where more swearing than among\nChristians, and among such Christians as would think it hard to be\nreckoned a reproach to the Christian name?\n\nThe scripture says of Christians, that they are born of God, and _have\novercome the world_. Can they then be reckoned of that number, who\nhave not so much as overcome that flagrant sin, to which they have no\ntemptation in nature?\n\nWell therefore may the doctrines of heavenly-mindedness, and contempt\nof the world be disregarded, since they run counter to all the\ncorruptions of flesh and blood, to all the pride and vanity of our\nnature.\n\n\nX. But let those who are startled at these doctrines, deal faithfully\nwith their own hearts, and ask themselves whether they should not have\nhad the same dislike to them, had they lived in our Saviour\u2019s days?\nOr whether they can find any one reason, why they should have been\nso spiritual and heavenly then, which is not as good and as strong\na reason for their being as spiritual and heavenly now?\n\n*Hath heaven or earth suffered any change since that time? Is the\nworld become now more worth our notice, or heavenly treasure of less\nvalue than it was then? Or have we had another Saviour since, that has\ncompounded things with this world, and helped us to an easier way to\nthe next?\n\nYet, if an _apostle_ was to raise from the dead, calling rich and\ngreat men to these doctrines, they would drive their coaches from such\na preacher, rather than be saved at such a price.\n\n\nXI. To set this great truth in a still clearer light, I will appeal a\nlittle even to the imagination of the reader.\n\nLet it be supposed, that rich men are now _enjoying_ their riches, and\ntaking all the usual delights of plenty; that they are labouring for\nthe meat that perisheth, contriving scenes of pleasure, and spending\ntheir estates in proud expences.\n\nAfter this supposition let it be imagined, that we saw the Holy Jesus,\nwho had not where to lay his head, with his twelve apostles, that had\nleft all to follow him. Let us imagine, that we heard him call all the\nworld, to take up the cross and follow him, promising, a treasure in\nheaven to such as would quit all for his sake, and rejecting all that\nwould not comply therewith: denouncing woe and eternal death to all\nthat lived in fulness, pomp and worldly delights. Let it be imagined,\nthat we heard him commanding his disciples, to _take no thought,\nsaying, What shall we eat, or what shall we drink, or wherewithal\nshall we be cloathed?_ And giving this reason for it, _After all these\nthings do the Gentiles seek_.\n\nLet it be imagined, that we saw the first Christians taking up the\ncross, renouncing the world, and _counting all things but dung that\nthey might win Christ_.\n\nI do not now so immediately appeal to the _judgment_ or _reason_ of\nthe reader. I leave it even with his imagination, that wild faculty,\nto determine, whether it be possible for these two different sorts of\nmen, to be true disciples of the same Lord?\n\n\nXII. *To proceed; Let us suppose that a rich man was to put up such a\nprayer as this to God:\n\n\u201cO Lord, I thy sinful creature, whom thou hast called to a lively hope\nof glory in Christ Jesus, beg of thee to grant me a _thousand_ times\nmore riches than I _need_, that I may be able to gratify myself and\nfamily in the delights of eating and drinking, state and grandeur.\nGrant that as the little span of life wears out, I may abound more\nand more in wealth; and that I may see and perceive all the best and\nsurest ways of growing richer than any of my neighbours. This I humbly\nand fervently beg, in the name, &c.\u201d\n\nSuch a prayer as this should have had no place in this treatise; but\nin hope that proportionably as it offends the _ear_, it may amend the\n_heart_.\n\n\nXIII. There is no one, I believe, but would be ashamed to put up such\na prayer as this to God. Yet let it be well observed, that all are of\nthe temper of this prayer, but those who have renounced the world.\n\nWe need not go among villains, and people of scandalous characters, to\nfind those who desire a _thousand times_ more than they want, who have\nan eagerness to be every day richer and richer, who catch at still new\nways of gain; and scarce think any thing enough, except it equals or\nexceeds the estate of their neighbours.\n\nI beg of such that they would heartily condemn the profane and\nunchristian spirit of the foregoing prayer, and that they would\nsatisfy themselves, nothing can be more odious and contrary to\nreligion.\n\nBut let them be assured also of this, that the same things which make\nan unchristian prayer, make an unchristian life.\n\nFor the reason why these things appear so odious in a prayer, is\nbecause they are so contrary to the spirit of religion. But is it\nnot as bad to _live_ contrary to the spirit of religion, as to _pray_\ncontrary to it?\n\nAt least, must not that way of life be highly blameable, which is so\nshocking when put into the form of a prayer?\n\n\nXIV. Need we any other conviction, that this manner of life is\ncontrary to the spirit of Christianity, than this, that the praying\naccording to it in Christ\u2019s name, comes near to blasphemy?\n\nLet it be considered how we should abominate a person, whom we knew to\nuse such a prayer: and let that teach us, how abominable such a life\nmust appear in the eyes of God! And with this addition of folly, that\nwe call the prayer _profane_, but think the life that answers to it to\nbe _Christian_.\n\nFrom all this it is plain, that the present followers of Jesus Christ,\nhave no more to do with worldly enjoyments, than those he chose while\nhe himself was on earth; and that we are to have the same heavenly\ndevotion to God, the same affection, as any of those he conversed with\nin the days of his flesh.\n\n\nXV. Yet notwithstanding the scriptures are so express, men will not\ngive up their pre-conceived opinions.\n\nIt will still be asked, Where can be the harm of getting or enjoying\nan estate?\n\nWhether it be not a commendable thing, to _provide an estate_ for\none\u2019s family?\n\nAnd what people of birth and fortune are to do with themselves, if\nthey are not to _live up to_ their estates and qualities?\n\nTo the first question let it be answered, _Take no thought, saying,\nwhat shall we eat, or what shall we drink, or wherewithal shall we be\ncloathed? For after all these things do the Gentiles seek._\n\nNow, if to be careful and thoughtful, even about the necessaries of\nlife, be a care that is here forbidden, and that because it is such\na care as only becomes Heathens; surely to be careful and thoughtful\nhow to raise an estate, and enrich one\u2019s family, is a care that is\nsufficiently forbidden in Christians. And he that can yet think it\nlawful, to make this the care and design of his life, is too blind\nto be convinced by arguments. Our Saviour saith, _Labour not for the\nmeat that perisheth, but for that meat which endureth unto everlasting\nlife_. He commands us not to _lay up for ourselves treasures on earth_;\nhe assures us that we _cannot serve_ God _and mammon_.\n\nNow these places have no meaning, if it is still lawful for Christians\nto heap up treasures, to labour for estates, and pursue designs of\nenriching their families.\n\n\nXVI. I know it is easy to evade the force of these texts, and to make\nplausible harangues, upon the innocency of labouring to be rich, and\nthe consistency of serving God and mammon.\n\nI don\u2019t question but the rich young man in the gospel could have made\na very good apology for himself, and have shewn how reasonable and\ninnocent a thing it was, for so good and so young a man to _enjoy_ an\nestate.\n\nThe _rich man_ in torments could have alledged how _much good_ he did\nwith his fortune; how many _trades_ he encouraged with his _purple_\nand _fine linen_, and faring _sumptuously_ every day; and how he\nconformed to the _ends of society_, by so spending his estate.\n\n\nXVII. *But still the word of God shall not pass away. _Having food and\nraiment, let us be therewith content. For they who will be rich fall\ninto a temptation and a snare, and into many foolish and hurtful lusts,\nwhich drown men in destruction and perdition._ 1 Tim. vi. 8.\n\nWe may, perhaps, by some acuteness of reasoning, find out, that this\nstill leaves us at our liberty, whether we will labour to be rich\nor not: that notwithstanding what the apostle says, of a _snare_, a\n_temptation_, and _foolish lusts_, yet we can pursue the means and\ndesire the happiness of riches, without any danger to our virtue.\n\nBut if so, we are as prudent as those Christians, who think they can\nsecure their virtue without watching and prayer, tho\u2019 our Saviour has\nsaid, _Watch and pray that ye enter not into temptation_.\n\nAnd he that neglects watching and prayer, tho\u2019 the appointed means of\navoiding temptation, lives as much according to scripture, as he that\nis careful and desirous of riches, tho\u2019 the declared occasions of _sin,\nsnares_ and _destruction_.\n\n\nXVIII. If we could submit to the plain doctrines of scripture,\nit would never be asked what people of _fortune_ are to do with\nthemselves, if they are not to live up to the splendour and plenty\nof their estates?\n\nThe rich man in the gospel was a _ruler_, a _young_ man, and a _good_\nman: if therefore there are any of his rank who are neither young\nnor good, it can hardly be thought, they have less to do to inherit\neternal life.\n\nAnd as for those who, like him, have kept the commandments of God from\ntheir youth, I dare not tell them, that they are not under a necessity\nof offering all their wealth to God, and of making their estates,\nhowever acquired, not the support of vain indulgences, but the relief\nof their brethren.\n\n\nXIX. Suppose great people, by means of their wealth, could throw\nthemselves into a _deep sleep_ of pleasant dreams, which would last\ntill death awaked them, would any one think it lawful for them to make\nsuch use of their riches?\n\nAnd yet he that had done nothing but sleep and dream to the time\nof his death, might as well say, that he had been working out his\nsalvation with fear and trembling, as he that has been living in\nluxury, splendour, and sensual gratifications.\n\nThe gospel has made no exception for _dignity_ of birth, or difference\nin _fortune_; but has appointed the same _straight_ gate, the common\npassage for all persons to enter into glory.\n\nThe distinctions of civil life have their use; but if any one thinks\nhe may be less devoted to God, less afraid of the corruptions of\npleasure and pride, because he is born of a rich family, he is as much\nmistaken as he that fancies he has a privilege to steal, because he\nwas born of a Father that was poor.\n\n\nXX. If the rich or great man can find out a course of pleasures, that\nsupport no wrong turn of mind, an indulgence which does not gratify\nsensuality, entertainments which feed no vain passions: if they can\nfind out such instances of splendour and greatness, as shew they love\nGod with all their hearts, and as gratify neither _the lust of the\nflesh, the lust of the eye_, nor _the pride of life_, religion has no\ncommand against such enjoyments.\n\nBut if this cannot be done, then the rich have no more permission to\nlive in vain indulgences than the poor have to steal.\n\n*And let it be always remembered, that if any distinction of life\nmakes men forget that sin is their only baseness, and holiness their\nonly honour; if any condition makes them less disposed to imitate the\nlow, humble estate of their suffering Master; instead of being any\nreal advantage, it is their curse, their snare and destruction.\n\n\nXXI. I know it will still be objected, that a man is not necessarily\nproud, because he lives in shew and figure, any more than another is\nnecessarily humble, because he lives in a low estate.\n\nIt is granted, that men may be of a temper contrary to the estate in\nwhich they live. But this is only true, of such as are in any state by\nforce, and contrary to their desires and endeavours.\n\nA man in a low estate may be proud, because he is in such a state by\nforce; and is uneasy till he can raise himself out of it. If the same\nis true of him that lives in figure and pomp, that he is in this state\nby force, and is restless till he can lay it all aside, then we grant\nhe may be humble.\n\nBut nothing is weaker than to say, because a man may _be_ in a low\nestate _per force_, without lowliness of mind, therefore another may\n_chuse to live_ in all the height of grandeur and vanity, without any\nheight or vanity of mind.\n\nA man may be an epicure in his temper, tho\u2019 he is forced to live upon\nbread and water. But will you therefore say, another who lives on all\nsorts of dainties, and that by choice, may be no epicure?\n\nIf therefore they that live in pomp and shew, live therein out of\nchoice, and are not willing to live otherwise, we must talk nonsense\nif we do not say their minds are as vain as the vanity of their state.\n\n\nXXII. The necessity of renouncing the world, in whatever state of\nlife we are, may be yet farther proved from those divine tempers which\nChristianity requires.\n\nChristians are to love God with all their heart, with all their soul,\nwith all their mind, and with all their strength.\n\nNow it is absolutely impossible we should do this, unless we have\nrenounced the world.\n\nA man that has his head and his heart full of worldly concerns, can no\nmore love God with all his strength, than a man, who has his eyes on\nthe ground, can be looking towards heaven with all the strength of his\nsight.\n\n\nXXIII. It is certain, that we unavoidably love every thing in\nproportion as it appears to be our happiness: if it appears to be half\nour happiness, it will necessarily have half the strength of our love:\nand if it appears to be all our happiness, we shall love it with all\nour strength.\n\nThe Christian religion therefore, which requires the whole strength\nof our nature to love God, lays a just foundation in requiring us\nabsolutely to renounce the happiness of the world; seeing it is\nimpossible to have two happinesses, and but one love.\n\nAnd indeed what can be more ridiculous than to fancy, that a man who\nis taken up with the enjoyments of the world, is at the same time\nloving God with all his soul and with all his strength?\n\nIs it not as absurd as to suppose that a man, who is devoted to,\nand taken up with the sports of the field, is at the same time\ncontemplating mathematical speculations, with the whole ardour of\nhis mind?\n\n\nXXIV. Another duty which proves the absolute necessity of thus\nrenouncing the world, is, The love of our neighbour.\n\n_Thou shalt love thy neighbour as thyself_: if a man would know what\nthis implies, let him look impartially into his own heart, and see\nwhat it is that he wishes to himself. Then let him turn all the same\nwishes to his neighbour, and he will feel the just measure of his duty.\n\nThis will also teach him, that the true love of his neighbour is as\ninconsistent with the love of the world, as duelling is inconsistent\nwith meekness and the forgiveness of injuries.\n\n\nXXV. *This love is a temper that suits only such beings as have _one\ncommon undivided happiness_, wherein they cannot be rivals to one\nanother. Now this is the state of all Christians, who have as truly\n_one common_ happiness as they have _one common_ God. But if we put\nourselves out of this state, and seek for happiness in the enjoyments\nof this life, we are as incapable of this love, as _wolves_ and\n_bears_ that live upon prey.\n\nOne _common undivided_ happiness, being the only possible foundation\nfor this love, if we seek any other happiness, if we don\u2019t renounce\nall other pretensions, we cannot keep clear of such tempers as are\nutterly inconsistent with the loving our neighbour as ourselves.\n\nBut when we are governed by a happiness wherein none can make himself\nour rival, it will be no harder to love all men as ourselves, than to\nwish them the enjoyment of the same light, or the common air: which\nbeing goods that may be equally enjoyed by all, are not the occasions\nof envy.\n\n\nXXVI. *It is plain our Saviour intended this brotherly love, to be\nthe governing principle of our lives. But it cannot be so, unless\nwe are content to make no more of this world, than a supply of our\nnecessities, and to look for _one only_ happiness in the enjoyment of\nGod.\n\nI don\u2019t appeal to niggards and worldlings, to the proud and ambitious:\nlet those who think themselves _moderate_ in their worldly desires\nand enjoyments, deal faithfully with themselves and see whether their\nprosecution of their worldly affairs, permits them to love all men as\nthemselves.\n\nPerhaps they have not those bitter envyings and hatreds to which\nambitious worldlings are subject. But still they have as certainly,\nin their degree, and in proportion to their love of the world, their\nenvyings and hatreds, and want of sincere love, as other men.\n\n\nXXVII. For a further proof of this, we need only look into the world,\nand see the spirit that appears among almost all Christians.\n\nWe need not go to wicked and loose people. Let us go into any\n_virtuous_ family, and we shall find it has its particular\n_friendships_ and _hatreds_, its _envyings_ and _evil speakings_,\nand all founded in the interests of the world.\n\nAnd this necessarily springs from hence, that all Christians are busy\nin attending to their worldly interests, intending only to keep clear\nof dishonest practices: that is, they use the world as far as honest\n_Heathens_ or _Jews_ would do, and consequently have such tempers as\n_Jews_ and _Heathens_ have.\n\nFor it is not only cheating and dishonesty, but the bare desire of\nworldly things, and the placing happiness in them, that lays the\nfoundation of all these unchristian tempers; and divides Christians\ninto more parties than there are families among them.\n\nSo that it is purely the engaging so far in the world as sober\nChristians do: it is their false satisfaction in so many things\nthat they ought to renounce; it is their being too much alive to the\nworld, that makes all, even those who are called religious, subject\nto tempers so contrary to the love of their neighbour.\n\nLet this therefore teach us that we must renounce the world, if we\nwould live and love like Christians.\n\n\nXXVIII. By renouncing the world, I do not mean, retiring into a\ncloister. This would be like laying aside all use of cloaths, to avoid\nthe vanity of dress.\n\nThere is a reasonable use of the world, which is as lawful as it is to\neat and drink.\n\nWe may buy and sell; we may labour; we may provide for ourselves and\nour families; that is, so far as is needful for life and godliness.\nBut farther we may not go.\n\nThe first step our desires take beyond things of necessity, ranks us\namong worldlings, and raises in our minds all those tempers, which\ndisturb the minds of worldly men.\n\n\nXXIX. You think yourself conformable to Christianity, because you\nare _moderate_ in your desires. You don\u2019t desire a large estate; you\ndesire only a _little_ finery, a _little_ state, and to have things\ngenteel about you.\n\nImagine now, that what you say, of _moderate_ desires, and _little\nfineries_, had been said to our blessed Saviour when he was upon earth,\ncalling men to renounce the world and deny themselves.\n\nYour own conscience tells you, he would have rebuked the author of\nsuch a pretence with as much indignation as he rebuked _Peter, Get\nthee behind me, Satan, for thou savourest not the things that be of\nGod_.\n\nNow the spirit of Christianity is the same spirit that was in Christ\nwhen he was upon earth. And if we have reason to think that such a\npretence would have been severely condemned by Christ, we have the\nsame reason to be sure, it is as severely condemned by Christianity.\n\n\nXXX. Had our blessed Saviour a little before he left the world,\ngiven _estates_ to his apostles, with a permission for them to enjoy\n_little fineries_, and a _moderate state_ in a _genteel_ manner, he\nhad undone all that he had said of the contempt of the world, and\nheavenly-mindedness. Such a permission had been a contradiction to\nthe main doctrines which he had taught.\n\nHad the apostles lived in a _little state_, and in _moderate_ worldly\ndelights, how could they have said, _the world is crucified to me, and\nI unto the world_?\n\nAnd how blind and weak must we be, if we can think that we _may_\nlive in a spirit and temper, which could not possibly be the spirit\nand temper of Christ and his apostles?\n\n\nXXXI. *Another pretence for worldly care and labour after riches, is\nto provide for our families.\n\nYou want to leave fortunes to your children, that they may have their\nshare in the _figure_ and _shew_ of the world. Now consider, do you do\nthis on principles of religion, as the best thing you can do, either\nfor yourself or them?\n\nCan you then be said, to have chosen the _one thing needful_ for\nyourself, or the _one thing needful_ for them, who take such care to\nput them in a state of life, that is a _snare_ and a _temptation_, and\nthe most likely of all others, to fill their minds with _foolish and\nhurtful lusts_?\n\nIs it your kindness toward them that puts you upon this labour?\nConsider therefore what this kindness is founded upon? Perhaps it\nis such a kindness as when _tender_ mothers carry their daughters\nto _plays_ and _balls_: such a kindness as when _indulgent_ fathers\nsupport their sons in all the expence of their follies. Such _kind_\nparents may more properly be called the _betrayers_ and _murderers_\nof their children.\n\nYou love your children, and therefore you would have them rich. It is\nsaid of our blessed Saviour, that he loved the _young rich_ man that\ncame unto him, and therefore he bid him _sell all_ that he had. What a\ncontrariety is here? The love which dwelleth in you, is as contrary to\nthe love which dwelt in Christ as darkness is to light.\n\nWe have our Saviour\u2019s express command, to love one another, _as he\nloved us_. And can you think you are following this love, when you\nare giving those things to your children, which he took away from\nhis friends, and which he could not possibly have given them without\ncontradicting the greatest part of his doctrines?\n\n\nXXXII. *But suppose you succeed in your designs, and leave your\nchildren rich, what must you say to them when you are dying? Will you\nthen tell them that you have the same opinion of the value of riches\nyou ever had; that you feel the pleasure of remembring how much\nthought and care you have taken to acquire them? Will you tell them\nthat you have provided for their ease and softness, their pleasure\nand indulgence and figure in the world; and that they cannot do better\nthan to eat and drink and take their fill of such enjoyments as riches\nafford? This would be dying like an _Atheist_.\n\nIf you would die like a Christian, must you not endeavour to fill\ntheir minds with your dying thoughts? Must you not tell them that very\nsoon the world will signify no more to them than it does to you? And\nthat there is a _vanity_, a _littleness_ in the things of this life,\nwhich only dying men feel as they ought?\n\nWill you not tell them, that all your own failings, the irregularity\nof your life, the folly of your tempers, and your failure of Christian\nperfection, has been owing to wrong opinions of the value of worldly\nthings? And that if you had always seen the world in the same light\nthat you see it now, your life had been devoted to God, and you would\nhave lived in all those holy tempers and heavenly affections in which\nyou now desire to die?\n\nWill you not tell them, that riches spent upon ourselves, either in\nthe pleasures of _ease_ and _indulgence_, in the vanity of dress,\nor in state and grandeur, are the bane and destruction of our souls,\nmaking us blindly content with _dreams_ of happiness, till death\nawakes us into _real_ misery?\n\nFrom all this therefore it appears, that your kindness for your\nchildren is so far from being a good reason why you should so\ncarefully labour to leave them rich, and in the enjoyment of the state\nand shew of the world; that if you die in a spirit of piety, if you\nlove them as Christ loved his disciples, your kindness will oblige\nyou to exhort them to renounce all such enjoyment of riches, as is\ncontrary to those holy tempers and that heavenly affection which you\nnow find to be the only good and happiness of human nature.\n\n\n\n\n CHAP. III.\n\n\n_CHRISTIANITY calleth all men to a state of self-denial and\nmortification._\n\nI. It would be strange to suppose, that mankind were redeemed by the\nsufferings of the Son of God, to live in ease and softness themselves,\nwithout any suffering or cross at all!\n\nAre we not all to die? Does God then unmake and dash our very\nform into pieces; and can we think that a life of pleasure and\nself-indulgence can become us under such a sentence?\n\n\nII. *_If any man will come after me_, saith Christ, _let him deny\nhimself, take up his cross daily, and follow me_.\n\nTo shew that this belongs to all Christians, St. _Luke_ saith, _He\nsaid unto them_ All: St. _Mark_ hath it thus; _and when he had called\nthe people unto him, with his disciples also, he said unto them_.\n\nLet us now suppose that Christian churches are full of _fine, gay_\npeople, who spend their time in all the pleasures and indulgences\nwhich the spirit of the world can invent.\n\nCan it be said of such, that they are _denying themselves, and taking\nup their cross daily_? May they not with as much regard to truth be\nsaid, to live _in sackcloth and ashes_? Or can they who live in all\nthe scenes of pleasure be said, to be _working out their salvation\nwith fear and trembling_? May they not as justly be said, to be\nwalking bare-foot to _Jerusalem_?\n\n\nIII. Several instances of this self-denial and daily cross, are to be\nseen in the following words.\n\n_Ye have heard that it hath been said, an eye for an eye, and a\ntooth for a tooth. But I say unto you, that you resist not evil; but\nwhosoever will smite thee on the right cheek, turn to him the other\nalso; and if any man will sue thee at the law and take away thy coat,\nlet him have thy cloak also: and whosoever shall compell thee to go\nwith him a mile, go with him twain._\n\nWe are to deny ourselves then in not demanding _an eye for an eye, or\na tooth for a tooth_. We are to take up our daily cross, by _turning\nour cheek_ to the smiter, and suffering such ill usage as we could\nprevent by resistance.\n\nWe are to take up the cross of one injury after another, rather than\nrevenge ourselves.\n\nThe words that deliver this doctrine are so plain and express, that\nthey need no illustration: And it is as plain, that they equally\nbelong to all Christians of all ages. The manner of our Saviour\u2019s\ndelivering them, puts it out of all question, that these were to be\nthe perpetual marks of his followers.\n\n_Ye have heard that it hath been said, an eye for an eye_, &c. _But I\nsay unto you that ye resist not evil._\n\nIt was not possible for our Lord to express himself in a more\nauthoritative manner, or to shew us more plainly, that he was here\nacting as the great lawgiver of Christians, and delivering perpetual\nlaws to all his disciples. Nor is it possible for any one to evade the\nliteral meaning of these doctrines, but by such a way as must destroy\nthe sense of any other part of scripture.\n\n\nIV. If it could be shewn that we are not obliged by the plain doctrine\nof these passages, it might as well be shewn that the next doctrine,\n_But I say unto you, love your enemies, bless them that curse you_,\ndoes not oblige us in the plain and literal sense of the words.\n\nFor both the passages are supported by the same authority expressed\nin the same manner, _I say unto you_. These virtues are likewise\nnecessary to one another: we cannot thus love and do good to our enemy,\nunless we are thus patient under sufferings, and deny ourselves all\ninstances of anger and resentment at them.\n\n\nV. If these doctrines seem grievous, they can only seem so to such as\nhave wrong notions of human life.\n\nToo many imagine this life to be something that is valuable for its\nown goods; and look upon religion as something that is added to it,\nto make a worldly life more easy, regular and happy: And so embrace\nreligion only as it complies with the ease and order of that way of\nlife in which they live.\n\nOur Saviour has fully confuted this opinion, by teaching us, that\nthere is but _one thing needful_. If then we can take his word, the\ngrievousness of self-denial is struck off at once.\n\nFor what though meekness and patience may make us sufferers; yet if by\nsuch sufferings we lose only such things as are _not needful_ for us,\nwhere is any ground for complaint?\n\n\nVI. But farther, such sufferings not only do us no real hurt, but they\nare blessings and matter of solid joy.\n\n_Blessed are ye when men shall revile you and persecute you, and shall\nsay all manner of evil of you \u2666falsely for my sake. Rejoice and be\nexceeding glad; for great is your reward in heaven._\n\n \u2666 \u2018falsly\u2019 replaced with \u2018falsely\u2019\n\nChrist does not comfort us in this, as if it were an _hard_ or\n_melancholy_ state, which we _must_ bear, because it is made easier\nby patience. But he looks at it in quite another view, not as needing\ncomfort, but affording matter of congratulation.\n\nWhat Christians then are they, who reckon those things among the\nhardships of religion, which Christ recommends to us as reasons of\n_rejoicing_, yea of being _exceeding glad_?\n\n\nVII. The whole of the matter is this: if our sufferings, our injuries\nor hardships be such as we undergo, because we dare not depart from\nthat meekness and patience, and charity, which Christ hath taught;\nbecause we had rather love our enemies than be revenged on them;\nrather suffer like Christ, and be full of his Spirit, than avoid\nsufferings by a contrary temper; such sufferings are our greatest\ngains.\n\nNow, be these sufferings what they will, if they make us more like\nChrist, they have done more for us than all the prosperity in the\nworld can do. And he that defends himself at the expence of any temper,\nthat was the temper of Christ, has done himself an injury greater than\nthe most powerful of his enemies can bring upon him.\n\nAnd all this turns on one point, that there is but _one thing needful_,\nthe salvation of our souls. It is this that changes the nature of all\nhuman things, and makes every thing good or evil, only so far as it\npromotes or hinders this _one end_ of life. The salvation of the world\nis the only happiness of the world: and he that has secured his share\nin that, has secured to himself all the joy and gladness that can\nbefal human nature.\n\nA Christian therefore that is not content with salvation, that would\nadd a worldly joy to the great things of religion, is more senseless\nthan a man that would not be content to be saved from a _shipwreck_,\nunless he was carried off upon a _cedar plank_.\n\n\nVIII. Before I proceed to other instances of self-denial, it may be\nproper to shew the reasonableness of it.\n\nGod is reason and wisdom itself. As sure therefore as there is a God,\nso sure it is that a religion from God has only reasonable commands.\nGod can only will that reasonable creatures should be more reasonable,\nmore perfect and like himself: and consequently can enjoin no duties\nbut such as have this tendency; all his commands are founded on the\nnecessities of our natures, and are only so many instructions to\nbecome more happy than we could be without them.\n\n\nIX. *Now let us apply this. If a person were to walk upon a _rope_\nacross some great river, and he was bid to deny himself the pleasure\nof walking in _silver shoes_, or looking about at the beauty of the\nwaves, or listening to the noise of sailors: if he was commanded to\ndeny himself the advantage of _fishing_ by the way, would there be any\nthing unreasonable in such self-denial?\n\n_Straight is the gate_, saith our Lord, and _narrow is the way that\nleadeth unto life_. Now, if Christians are to walk in a narrow way\nthat leadeth to eternal life, it must be the part of a Christian to\ndeny himself all those things which may stop him in, or lead him out\nof this narrow way. And if they think that pleasing their senses, and\nworldly indulgences, are consistent with their keeping in this narrow\nway, they think as reasonably as if the man upon the _rope_ should\nthink that he might safely use _silver shoes_, or stop in his way to\n_catch fish_.\n\n\nX. The plain case is this: Christians are called from a state of sin\nand disorder, to a state of holiness and resemblance of the divine\nnature. If therefore there are any things or ways of life, that\ncorrupt our minds, support our vanity, increase the disorder of our\nsouls, or nourish sinful affections; all these are as necessarily to\nbe avoided, as it is necessary to be holy.\n\nIf indeed (to instance in one point only) there are no indulgences\nin _eating_, that do us harm, then it might be said, _fasting_ is of\nno use: But if there are, if all indulgences of this sort, inslave\nthe soul, and give it a sensual taste, then we are as much obliged to\nabstain from what does us this harm, as we are obliged to _pray_ for\nany thing which can do us good.\n\n\nXI. Eating and drinking are the common supports of life. But as they\nare the supports of a corrupt life, the nourishment of a disordered\nbody that weighs down the soul; whose appetites are in a state of\nenmity with the life and purity of the soul; it is necessary that we\ntake care so to support the life of the body, as not to occasion the\nsickness and death of the soul.\n\nThe difference between the same man full and fasting, is often almost\nthe difference of two persons; a man that in the morning finds himself\nfit for any meditation, is after a full meal changed into another\ncreature, fit only for idle amusements or the yawnings of an animal.\n\nHe has not only created a dulness in his soul, but has perverted\nits taste: for he can be pleased with a _romance_, or _impertinent_\nhistory, while he has no relish for a book of devotion.\n\nThis shews, that _fasting_ has a nearer relation to all _religious_\ntempers than is generally thought; and that full feeding not only\ndulls the mind, but more particularly gives it a dulness towards the\nthings of religion.\n\n\nXII. *Indeed every indulgence of the body in eating and drinking, is\nadding to its power over the soul.\n\nA man that makes every day a day of _full_ and _chearful_ meals, will\nby degrees make the happiness of every day depend upon it, and\nconsider every thing with regard to it.\n\nHe will go to _church_ or stay at home, as it suits with his _dinner_,\nand not scruple to tell you, that he generally eats too heartily to go\nto afternoon service.\n\nNow such people are under a worse disorder than the _jaundice_, and\nhave their sight more perverted than he that sees all things _yellow_.\n\nFor what discernment have they, who have more taste for the\npreparations of the _kitchen_, than for the comforts of the house of\nGod: who chuse rather to make themselves _unfit_ for divine service,\nthan to baulk the pleasure of a _full meal_?\n\nCan they think they have the Spirit of Christ who are thus enslaved to\n_gluttony_? Or can they be said, to have forsaken all to follow him,\nwho will not so much as forsake _half a meal_ for the worship of God?\n\n\nXIII. I know it will be thought too severe to call that _gluttony_,\nbecause it is the practice of numbers of people of _worth_ and\n_reputation_. But I hope they will turn their dislike of the name into\na dislike of the thing: for \u2019tis as certainly _gluttony_ as picking of\npockets is stealing.\n\nThe sin of gluttony is the sin of over-eating. Now this may be\ndifficult to state exactly in some cases. But he that owns he eats so\nmuch as renders him _indisposed_ for the public worship of God, has\ndetermined against himself, and put his own case out of all question.\n\nMen may fancy, they are only guilty of _gluttony_, who eat till\nthey _surfeit_ their bodies. They may think those only guilty of\n_drunkenness_, who drink till they have lost their senses. But there\nis a much surer rule to go by; _whether ye eat or drink, or whatsoever\nye do, do all to the glory of_ God. All therefore in eating and\ndrinking that is not to the glory of God, is offered to something\nthat is not the glory of God; it is offered to the corruption and\nsensuality of our natures. It is the sin of intemperance; and is\nindevotion too, when indulged at a time that keeps us from the public\nworship of God.\n\n\nXIV. *Indeed a constant course of full feeding is the death of the\nsoul, and every day that is a day of such happiness, is a day lost to\nreligion.\n\nWhen a man has rejoiced himself with full eating and drinking, he\nis like any other animal, disposed only to _play_ or _idleness_. He\nhas no more feeling of sin than he has of _hunger_, and can no more\nperceive himself to be a _miserable fallen_ creature, than he can\nperceive himself to be a _beggar_.\n\nFor this course of sensual enjoyments, is as contrary to a true sense\nof sin, as it is contrary to a state of _beggary and want_; and a man\nin such happiness, can no more feel the _weight of sin_, than he can\nfeel himself in the _misery of poverty_.\n\n\nXV. I know some object, that fasting is not an _universal_ duty; but\nfit for some particular cases, and particular constitutions.\n\nTo this I answer, if by fasting you mean an entire abstinence from\nfood, for such a space of time, in this sense it is not an universal\nduty.\n\nBut this is quite a wrong notion of it. For the fasting whereof I\nspeak is not any _fixed degree_ of abstinence from all food: but,\nsuch an exercise of abstinence and self-denial as is proper to every\none\u2019s particular state.\n\nNow in this sense fasting is as constant and universal a duty as\nrepentance.\n\nFor as repentance is an _universal_ duty, because the reason of it\nis common to all men; so is fasting, because sensuality, and fleshly\nlusts, is the _universal_ corruption of all men.\n\nIt is no _fixed degree_ of sorrow that is the common repentance of\nall men. It is no _fixed form_ or _length_ or _hour_ of prayer, that\nis the common devotion of all men. Yet are these _ constant_ and\n_universal_ duties.\n\nIn like manner, though fasting be subject to all the same variations,\nyet is it a _constant_ and _universal_ duty.\n\n\nXVI. *_Justus_ is a grave, sober man. He is very angry at those who\nneglect fasting. He thinks they know nothing of religion.\n\nBut presently after, _Justus_ will tell you, that he never fasts but\non _Good Friday_, and the 30th of _January_.\n\nIf _Justus_ had lived before the murder of King _Charles_, he had had\nbut one fast in the year. Yet in all likelihood he would then have\nstood up for the _doctrine_ of fasting.\n\nIf a man was to be angry at those who neglect the service of the\nchurch, as people that know nothing of religion, and then tell you,\nthat he himself never goes thither but on _Good Friday_, and the 30th\nof _January_, you would say, that he knew nothing of the nature of\nchurch service.\n\nNow _Justus_ shews the same ignorance of the nature of _ fasting_.\n\nIf prayer and repentance and the service of the church, were not\ncommon acts of devotion, and necessary ways of worshipping God, they\nwould not be necessary on _Good Friday_.\n\nIn like manner, unless fasting was a common and necessary part of\nreligion, it would neither be necessary nor acceptable on those\nparticular days.\n\nFor it is not the day that makes the duty to be necessary. But the day\nhappens to be a proper occasion of exercising a necessary duty.\n\n\nXVII. If _Justus_ was to say, that he never _repents_ but on those\npublic days, he might as easily defend himself as when he says, he\nonly fasts but at those times.\n\nFor, is there any benefit in fasting at those times? Does it add any\nthing to your piety and devotion? Does it calm your mind and put you\ninto a better state for prayer, than when you take your usual meals?\nIf it has not something of this effect, where is the use of it at any\ntime? And if it has this effect, how comes it that you will have but\none or two such days in the year? Why will you not thus assist your\ndevotions, thus calm your mind, thus raise your heart, \u2019till the _day_\ncomes on which King _Charles_ was murdered? Is not this like staying\ntill then before you repent?\n\n\nXVIII. Farther; when the disciples of our Lord could not cast the\nevil spirit out of a man that was a _lunatic_, he not only tells\nthem, it was for want of faith, but also gives them a very important\ninstruction in those words, _Howbeit this kind goeth not out, but by\nprayer and fasting_. Matt. xvii. 21.\n\nNow, does this look as if fasting were designed only for a day or two\nin the year? Is it ranked with prayer, as being equally prevalent with\nGod? And is not this sufficient to teach us, that we must think of\nfasting as we think of prayer; that it is a proper way of devotion, a\nright method of applying to God? And if that prayer is most prevailing\nwhich is attended with fasting, it is proof enough surely, that\nfasting is to be a common part of our devotion.\n\nIs it powerful enough, by the blessing of God, to cast out devils, and\ncure lunatics? And shall we neglect it, when we pray against the evil\ntempers which possess our hearts? Shall we not then pray to God in the\nmost powerful prevailing manner that we can?\n\n*If we were to fast without praying, would not this be a way of\nworship of our own invention? And if we pray and neglect fasting, is\nit not equally chusing a worship of our own? For he that has taught\nus the use and advantage of prayer, has also taught us the use and\nadvantage of fasting. And has likewise joined them together, as having\nthe same power with God.\n\n\nXIX. *We may also observe, that the reason of self-denial and\nabstinence is perpetual, because we are perpetually united to a body,\nthat is more or less fit to join with the soul in acts of holiness,\naccording to the state it is in.\n\nIt is therefore absolutely necessary that we avoid every degree of\nindulgence, every kind of irregularity, that may make our bodies less\n_active_ or less fit for the purpose of a holy life.\n\nChristian temperance is no more that which passes for temperance in\nthe sight of men, than Christian charity is that which passes for\ncharity in the world.\n\nA worldly man may think himself temperate, when he only abstains from\nsuch excesses as may make him fitter to enjoy a healthful _sensuality_.\n\nBut Christian temperance is of quite another kind, and for other ends.\nIt is to keep the body in a state of purity and submission, and to\npreserve in the soul a divine and heavenly taste.\n\n\nXX. It is out of all question, that there are some states of body\nfitter for virtue than others.\n\nThis is as certain as that _gluttony_ and _drunkenness_ dispose men to\nall sorts of sins, and give them a disrelish for all sorts of holiness.\nFor as these vices have the utmost contrariety to religion, so every\n_approach_ towards them is, in a certain degree, partaking of them.\n\nA man that lives so as not to be called either a _glutton_ or a\n_drunkard_, may yet be so near them, as to partake of those tempers\nwhich are the effects of _gluttony_ and _drunkenness_.\n\n*As a man may be vain and uncharitable, yet not so as to be remarkable\nfor his vanity and uncharitableness, so he may be under the guilt and\nevil effects of eating and drinking, though not so as to be esteemed\neither a glutton or intemperate.\n\n*So that a wise Christian will constantly practise such abstinence,\nas may not only secure him from sensuality in the sight of the world,\nbut as best suits with a body which is the holy habitation of a soul\ndevoted to God.\n\n\nXXI. St. _Paul_ saith, _I therefore so run, not as uncertainly; so\nfight I, not as one that beateth the air. But I keep under my body,\nand bring it into subjection, lest that by any means, when I have\npreached to others, I myself should be a castaway._ 1 Cor. ix.\n\nLet it be observed, that the apostle practised this self-denial, not\nonly as a good and advisable thing, but as of the last necessity.\nIt was not, as he was an _apostle_, and that he might be fitter for\nthe miraculous gifts of the Holy Ghost: but it was, to secure his\nsalvation, and _lest when he had preached to others, he should himself\nbe a castaway_.\n\n*Let it be considered, that this apostle, who lived _in infirmities,\nin reproaches, in necessities, in persecutions, in distresses_ for\nChrist\u2019s sake, who was also full of _signs and wonders, and mighty\ndeeds_, and who had been _caught up into the third heavens_; yet\nreckons all his virtues as insecure, and his salvation in danger,\nwithout this constantly continued course of universal self-denial. Nay\nhe thought all his advancements in piety, without this, to be as vain\na labour as _beating the air_.\n\n_So run I_, says he, _not as uncertainly_; by which he plainly\nteacheth us, that he who does not thus run, who does not thus\ncontinually _keep the body under, does run uncertainly, and fighteth_\nto as little purpose as he _that beateth the air_.\n\nAn apostle preaching the gospel with _signs and wonders_, in the midst\nof distress and persecution, thought his own salvation in danger,\nwithout this subjection of his body. And shall we think it safe to\nfeed to the full, and indulge our bodies in ease and plenty?\n\n\nXXII. *There are no truths more plainly delivered in scripture\nthan these two, _the general corruption_ of human nature, and the\n_absolute necessity_ of divine grace. Now these make the necessity of\na continual self-denial plain and obvious to the meanest capacity; and\nextend it to all those things and enjoyments which either strengthen\nthe _corruption_ of our nature, or _grieve the Holy Spirit of_ God,\nand cause him to depart from us.\n\nWhoever reflects on these, will soon be convinced, that all those\nenjoyments are to be abstained from, which either support our natural\ncorruption, or hinder the inspirations of the Holy Spirit.\n\nHe will find also, that this self-denial must extend itself to every\nday of our lives, unless he can find a day, which offers nothing\nsuitable to the corruption of his nature, or nothing contrary to the\ngood motions of the Holy Ghost.\n\n\nXXIII. Most people acknowledge this in general: that we ought to avoid\nwhat strengthens our corruptions and _grieves_ the Spirit of God: but\nthen they think to abstain from gross sin is sufficient for this.\n\nBut let such consider, that a _dropsy_ or a _gangrene_, is not only\nincreased by drunkenness, but by every little indulgence that suits\nwith it.\n\nNow the corruption of our nature is an inbred distemper that possesses\nus in the manner of a dropsy or gangrene. If we give into notorious\nsins, it quite overcomes us, and we are straightway dead in sin.\n\n*But tho\u2019 we keep clear of great offences, yet if we indulge ourselves\nin little things that suit with the corruption of our nature, we\ncertainly nourish a slow death, and destroy ourselves by degrees.\n\nOur self-denial therefore must be as _universal_ as the means of our\ncorruption. It is to last as long as our disorder, and to extend\nitself to every thing that might increase it. And this for as plain\na reason as a man in a dropsy is not only to abstain from drunkenness,\nbut from every indulgence that increases his disorder.\n\n\nXXIV. *Let it be farther considered, that the corruption of our nature\nis but faintly represented by comparing it to these distempers. For\none in these distempers may have only some part affected; but the\ncorruption of our nature is as extensive as our nature. It is the\ncorruption of every faculty and every power. It is blindness in\nour understandings; it is self-love and perverseness in our wills,\nintemperance in our \u2666appetites. It is anger, lust, pride and revenge\nin our passions; it is falseness, hypocrisy, malice and hatred in\nour hearts. Now all this, and far more than this, makes the miserable\ncorruption of human nature.\n\n \u2666 \u2018appeties\u2019 replaced with \u2018appetites\u2019\n\nSo that it is as necessary that our lives be a state of _regimen_,\ncontrary to this variety of disorders, as it is necessary for a\nman under a complication of distempers, to observe a _course_ of\nregularity.\n\nFor seeing all ill tempers are increased by indulgence, and the more\nwe yield to any, the stronger it grows, \u2019tis plain we must practise as\nmany sorts of self-denial as we have ill tempers to contend with.\n\n\nXXV. *When we speak of self-denial, we are apt to confine it to eating\nand drinking: but we ought to consider, that these are the easiest and\nsmallest instances of it. Pride, vanity, self-love, covetousness, envy,\nand other inclinations of the like nature, call for a more constant\nand watchful self-denial, than the appetites of hunger and thirst.\n\n*\u2019Till therefore our self-denial is as universal as our corruption;\n\u2019till we deny ourselves all degrees of vanity and folly, as earnestly\nas we deny ourselves all degrees of drunkenness; till we reject all\nsorts of pride and envy, as we abhor all kinds of gluttony; till\nwe watch and deny all irregular tempers, as we avoid all sorts of\nsensuality, we can no more be said to practise self-denial, that\nhe can be said to be just, who only denies himself the liberty of\nstealing.\n\nAnd till we do thus universally deny ourselves, our lives will be a\n_ridiculous mixture_ of I know not what; _sober_ and covetous, proud\nand _devout_, _temperate_ and vain, _regular_ in our forms of prayer,\nand irregular in our passions, circumspect in _little modes_ of\nbehaviour, and careless of tempers the most essential to piety.\n\n\nXXVI. A little attention to that great principle of _reason and\nreligion_, that God is our only good, will convince us still farther\nof the necessity of universal self-denial.\n\nFor what can be a greater self-denial, or more contradictory to\nall our natural sentiments, than to live and govern ourselves by a\nhappiness that is to be had in God alone? A happiness which our senses,\nour old guides, neither see, nor feel, nor taste, nor perceive: a\nhappiness which gives us neither figure, nor dignity, nor power, nor\nglory, among one another?\n\nLook at man in his natural state, acting by the judgment of his senses,\nfollowing the motions of his nature; and you will see him acting as if\nthe world was full of infinite sorts of happiness.\n\nHe has not only a thousand imaginary pleasures, but has found out as\nmany vexations; all which shew, that he thinks _happiness_ is every\nwhere to be found. For no one is vexed at any thing, unless he thinks\nhe is disappointed of some possible happiness.\n\nA happiness therefore in God alone, is the greatest contradiction\nto all our natural tempers. Not only as it proposes a good which our\nsenses cannot relish, but as it leads us from all those imaginary\nenjoyments on which our senses have fixed our hearts.\n\n\nXXVII. If then we think of religion, without self-denial, we know\nnothing at all of it. For its whole nature is, to direct us by a\nlight and knowledge and wisdom from God, which is all contrary to\nthe darkness, ignorance and folly of our natures.\n\nIt is therefore altogether impossible for any man to enter into the\nspirit of religion, but by denying himself, by being divested of all\nhis _natural tempers_ and judgments, which have been formed by the\nblind motions of flesh and blood, and strengthened by the example and\nauthority of the world. He cannot walk in the light of God, unless\nhe reject the _dreams_ of his senses, and the _darkness_ of worldly\nwisdom.\n\n*We may let our senses tell us, what we are to _eat_ and _drink_, or\nwhen we are to sleep. We may let them teach us, how near we may draw\nto a _fire_, how great a _burden_ we may carry, or into how deep a\n_water_ we may go. In these things they are our proper guides.\n\nBut if we appeal to them to know the _true good_ of man, or the proper\nhappiness of our rational nature; if we ask them what _guilt_ there is\nin sin, or what _excellence_ there is in piety; if we consult them as\nguides in these matters, we act full as absurdly as if we were to try\nto _hear_ with our _eyes_, or to _see_ with our _ears_.\n\n\nXXVIII. *While we forget this, all our judgments of things are\ncorrupted by the grossness and errors of our senses.\n\nWe judge of every thing in the same manner as the child judges of his\n_play things_. It is by our _senses_ alone we pass the judgment, tho\u2019\nwe think we act with the _reason of man_.\n\nThe world is made up of _fine sights_, sports, shew and pageantry,\nwhich please and captivate the minds of men, because men have still\nthe minds of children, and are just the same slaves to their senses\nthat children are.\n\nAs children and men see the same _colours_ in things, so children\nand men feel the same sensible pleasures, and are affected with\nexternal objects in the same manner.\n\nBut the misfortune is, that we laugh at the _little_ pleasures, _poor_\ndesigns, and _trifling_ satisfactions of children; while at the same\ntime the _wisdom_ and _greatness_ of men, is visibly taken up with the\n_same trifles_.\n\nA _coach_ and _six_ and an _embroidered suit_, shall make a great\n_statesman_ as happy, as ever a _go-cart_ and _feather_ made a child.\n\nAsk a child, what he thinks he would do with a great sum of money? Why,\nhe would buy twenty _little horses_, he would have twenty _fine coats_,\nsee all _fine sights_, and the like.\n\nNow promise but a man a great estate, and you will raise all these\nsame thoughts and designs in his mind.\n\nAnd whence is this, but from hence, that men act with the same\n_vanity_ of mind, are under the same _poor guidance_ of their senses,\nare as ignorant of their _true happiness_, as great strangers to their\nown nature, as when they first set out in life.\n\nAnd is not this a plain reason for self-denial? For to indulge\nourselves in our _natural tempers_, is to grow old in the follies of\n_childhood_.\n\n\nXXIX. *Let us take another view of the disorder of our nature, that we\nmay see a still greater necessity of not walking according to it.\n\nWhen we see people _drunk_, or in a violent passion, we own they are\nso long in a state of delusion, thinking, saying, and doing irregular\nthings, by the mere force of their blood and spirits. Here we all\nsee the power of our bodies over our reason; and never suppose a\nman capable of judging or acting wisely, so long as he is under the\nviolence of _passion_, or heated by _drink_.\n\nNow this is more or less the constant, _natural_ state of all mankind;\nwho are by bodily impressions, and the agitations of the blood and\nspirits, in the same kind of _delusion_, as men that are _drunk_, or\nin a _passion_, tho\u2019 not always in the same degree.\n\nSometimes the disorder is more _violent_ than at others. But it never\nceases. Men are always in some _passion_ or other; and this, even when\nit is not to that degree, as to be visible to others, yet occasions\nthe same weakness of mind, the same disordered imagination, and the\nsame wrong apprehension of the nature of things.\n\nA _silent envy_, a _secret vanity_, which no body sees, disorders our\njudgments in the same manner as more _violent_ passions.\n\nYou may increase the _vanity_ or _envy_, till it end in distraction,\nas it sometimes happens. But then you may be sure, it disordered our\nunderstanding in some degree, long before it came to madness. All men\ntherefore while, in a natural state, resemble those who are drunk, or\nin a violent passion; having some passion or other that affects their\nspirits and disorders their judgment, in the same manner tho\u2019 not in\nthe same degree.\n\n\nXXX. *Another circumstance of drunkenness is this, that it gives us\na taste peculiar to it, so as to leave a dulness and indisposition\ntowards any thing else. An habitual drunkard has no pleasure like\nthat confused heat of thoughts that arises from inflamed blood. The\nrepeating this so often has given him a turn of mind that relishes\nnothing but what relates to intemperance.\n\nNow this is naturally the state of all people, in some respect or\nother. There is something has got hold of them, and given them a taste\nfor it, in the same manner that drinking has formed the taste of a\ndrunkard. All people are not intemperate; but all are under some habit\nthat affects the mind in the same manner as intemperance.\n\nSome people have indulged themselves so long in _dressing_, others\nin _play_, others in _sports_ of the field, others only in little\n_gossiping stories_, that they are as much slaves to these, as the\nintemperate man to liquor.\n\nNow we readily own, that a man who has enslaved himself to drinking,\nhas thereby rendered himself incapable of being a _reasonable judge_\nof other happiness; but then we do not enough consider, that we are\nhurt in the same manner by any thing else that has taken hold of us,\nand given us a temper and turn of mind peculiar to it.\n\nIt is to as little purpose to talk of the happiness of religion, to\none that is fond of _dress_, or _play_ or _sports_, as to a drunkard;\nfor the pleasures of these particular kinds, make him as deaf to all\neither proposals of happiness, and as incapable of judging of them.\n\n*A lady abominates a _sot_, as a creature that has only the shape of\na man: but then she does not consider, that perhaps, drunken as he is,\nhe can be more content with the want of _liquor_, than she can with\nthe want of _fine cloaths_. And if this be her case, she only differs\nfrom him, as one intemperate man differs from another.\n\nThus it appears, whether we consider the nature, circumstances or\neffects of drunkenness, that all mankind are more or less in the same\nstate of weakness and disorder.\n\nHence also appears the absolute necessity of denying our natural\ntempers and inclinations, and giving ourselves up without reserve\nto the light and wisdom of God; since by our natural corruption\nand slavery to the body, we are always under the power of its blind\nmotions, and since all our inclinations and judgments, are only the\njudgments of heated blood, drunken spirits and disordered passions.\n\n\nXXXI. Every one sees people in the world, whom he takes to be\nincapable of _sober_ judgments and _wise_ reflections, because he sees\nthey are full of themselves, blinded with prejudices, violent in their\npassions, wild and extravagant in their imaginations.\n\nNow when we see these, we should reflect that we see ourselves; for we\nas certainly see a _true representation_ of ourselves, when we look at\nsuch people, as we see a true picture of our state when we see a man\nin the agonies of death.\n\nYou are not _dying_ as this man is; but still he shews you your own\n_true picture_. He shews you that your life is in the midst of death,\nthat you have in you the seeds of sickness and mortality, and that\nyou are only at a _little uncertain distance_ from those who are lying\nupon their last beds.\n\nIn like manner, you are not, it may be, in the same height of passion\nthat another man is. You are at _some uncertain distance_ from his\nstate. But if you fancy you are not corrupted with self-love, not\nweakened by prejudices, not vain in your imaginations, not disordered\nin your tempers, because you are not in that _extremity_ of disorder\nwherein some other people are; you think as absurdly, as if you\nimagined yourself to be immortal, because you are not in the _agonies_\nof death.\n\nWhen therefore you see the violence of other mens passions, the folly\nof their tempers, and vanity of their minds, remember that you see so\nmany plain reasons for denying yourself, and resisting your own nature,\nwhich has in it the seeds of all the same evil tempers.\n\n\nXXXII. From all this we may learn, (as was observed above) that\nabstinence as to eating and drinking, is but a small part of Christian\nself-denial: it being full as dangerous to indulge any evil temper, as\nto live in gluttony and intemperance.\n\n*You think it shameful to be an _epicure_, or to be fond of _liquor_.\nYou are very right: but then proceed a step further, and think it as\nshameful to be fond of _dress_, or delighted with _yourself_, or to\nbe fond of _dainties_: and that it is as great a sin, to please any\ncorrupt _temper_, as to please your _palate_. Remember, that blood\nheated with any _passion_, is like blood heated with _liquor_, and\nthat the grossness of gluttony is no greater a contrariety to religion,\nthan the politeness of pride or vanity.\n\nI have been the longer on this subject, trying to represent the\nweakness and corruption of our nature, because so far only as we\nsee this, can we see the necessity of denying ourselves. This would\nbe needless, if we were wise and good; but if we see that our whole\nnature is in a disorder, that our light is darkness, our wisdom\nfoolishness, our judgments as gross and blind as our appetites; that\nour senses govern us as they govern children; that our hearts are\ntaken up with _gewgaws_ and trifles; that the state of our souls is\na state of error and delusion, like that of drunkenness and passion.\n\nIf we see ourselves in this true light, we shall see the great reason\nof Christian self-denial, of renouncing our whole selves, that we may\nsee all things in God; that our hearts may be moved by a motion from\nhim, and our wills and inclinations wholly directed by the light and\nwisdom of his Spirit.\n\n\n\n\n CHAP. IV.\n\n\n_THE necessity of divine grace, another general ground of\nself-denial._\n\nI. I come now to another great doctrine of our religion, namely, the\n_absolute necessity of divine grace_: which is another constant reason\nfor universal _self-denial_.\n\nThe invisible assistance of God\u2019s Spirit, by which we are disposed\nto that which is good, and made able to perform it, is a confessed\ndoctrine of Christianity.\n\nOur natural life is preserved by some union with God, who is the\nfountain of life to all the creation; to which union we are altogether\nstrangers. We find that we are alive; but how or by what influence\nfrom God our life is supported, is a secret into which we cannot enter.\nIt is the same thing with relation to our spiritual life; it arises\nfrom some _invisible union_ with God, or divine influence, which in\nthis state we cannot comprehend. Our blessed Saviour saith: _The wind\nbloweth where it listeth, and thou hearest the sound thereof, but\ncanst not tell whence it cometh, and whither it goeth: so is every one\nthat is born of the Spirit.\u00b9_ This shews us how ignorant we are of the\n_manner_ of the operations of the Holy Spirit. We may feel its effects,\nas we may perceive the effects of the wind, but are as much strangers\nto the _manner_ of its coming upon us, as we are to that _exact point_,\nfrom whence the wind begins to blow, or where it will cease.\n\n \u00b9 John iii. 8.\n\n\nII. The Spirit of God is like the nature of God, too high for our\nconceptions, whilst we are in these dark houses of clay. But our\nblessed Saviour has in some degree helped our conceptions by the\nmanner of his giving the Holy Spirit to the disciples; _and he\nbreathed on them, and said unto them, Receive ye the Holy Ghost_.\nBy this we are taught to conceive of the communications of the Holy\nSpirit, with some likeness to breath, or wind; that its influences\ncome upon us in some _manner_, like to a gentle breathing of the air.\nRepresentations of this kind are only made in compliance with the\nweakness of our apprehensions; which, not being able to conceive\nthings as they are in their own nature, must be instructed, by\ncomparing them to such things as our senses are acquainted with.\nThus the _wisdom_ and _knowledge_, that is revealed from God, is\ncompared to _light_; not because light is a true representation of\nthe wisdom of God; but because it serves best to represent it to our\nlow capacities. In like manner, the _influences_ of the Holy Spirit,\nare set forth by _breathing_ upon us; not because _breath_, or _air_,\nor _wind_, are true representations of the gifts of the Spirit, but\nbecause they are the properest representations that as yet fall within\nour knowledge.\n\n\nIII. But that which is most necessary for us to know, and of which we\nare sufficiently informed in scripture, is the _absolute necessity_ of\nthis divine assistance.\n\nWe are used to consider those only as _inspired_ persons, who are\ncalled by God to some _extraordinary_ designs. In this sense there\nhave been but few inspired persons; but inspiration, as it signifies\nan _invisible operation_, or _assistance_ of God\u2019s Holy Spirit, is\nthe privilege of all Christians: in this sense they are all _inspired\npersons. Know ye not_, saith St. _Paul_, _that your body is the temple\nof the Holy Ghost, which is in you?_ St. _John_ likewise, _Hereby know\nwe that he dwelleth in us, by the Spirit, which he hath given us. For\nas many as are led by the Spirit of_ God, _are the Sons of_ God, _and\nif any man hath not the Spirit of Christ, he is none of his.\u00b9_ From\nthese, and many other passages it is plain, that the life which we now\nlive, is a life in and by the Spirit of God; and that they are only\nSons of God, who are led by this Spirit. Now this doctrine plainly\nproves the necessity of a constant self-denial; for it must be\nnecessary that we deny ourselves all those tempers, and ways of life,\nwhich may make God _withhold_ his grace from us; and likewise all\nthose enjoyments and indulgences, which may make us _less able_ and\n_less disposed_ to improve and co-operate with those degrees of divine\ngrace that are communicated to us.\n\n \u00b9 Rom. viii. 11.\n\n\nIV. And seeing we are none of Christ\u2019s, if the Spirit of Christ be not\nin us; seeing we are only so far Christians, as we are renewed by the\nHoly Ghost; nothing can be more necessary than that we consider all\nour _tempers_, pleasures, cares, designs and ways of life, whether\nthey be such as _suit_ with the wisdom and heavenly guidance of the\nHoly Spirit. This doctrine shews us to ourselves in a _new point_\nof view, and may serve to teach us several truths, which we should\notherwise not so readily apprehend.\n\nWhen we are left to consider our duty with relation to the express\ncommandments of God, there are many ways of life, which we think\nourselves at liberty to follow, because they seem to be no plain\nbreach of any express commandment. But we are to look to a farther\nrule, and to consider our pleasures and cares, our designs and\nendeavours, not only whether they are contrary to the letter of the\nlaw, but whether they are according to the Spirit of God; for if they\nare contrary to the Spirit of God, they are as truly to be avoided, as\nif they were contrary to some express commandment. For we are assured\nby scripture, that they only are the Sons of God, _who are led by the\nSpirit of_ God; and none can be said to be led by the Spirit of God,\nbut they whose lives are according to it, whose actions, cares, and\npleasures, hopes and fears, are such as may be said to be guided by\nthe Holy Ghost.\n\n\nV. We are therefore to consider ourselves as _inspired persons_, that\nhave no knowledge or wisdom, but what comes from God; and this wisdom\nwill no longer dwell with us, than we act conformably thereto. So\nthat we must not deceive ourselves in saying, where is the harm of\nsuch _indulgences_, or such _vanities_ and idle _amusements_? But must\nconsider, whether they are such as are conformable to a life that is\nto be directed by the Holy Ghost. In this manner must we examine all\nour ways of life, as well our cares as our pleasures. For unreasonable\ncares, and unreasonable pleasures, are equally contrary to the wisdom\nof the Holy Spirit, and equally separate us from him. People often\nthink their designs and diversions innocent, because they are not\n_sinful_ in their nature. But they should also consider, whether they\nare not _vain_ and _foolish_, and _unsuitable_ to the condition of a\nChristian. For a life of _folly_ and _vanity_, and _trifling designs_,\nis no more living by the _Spirit of_ God, than a life of _gross sins_\nis keeping the _commandments_. So that the safest rule to judge of our\nactions by, is to consider them with relation to that Spirit, by which\nwe are to be guided. Is this design or this diversion according to the\nwisdom of the Spirit of God? Am I in these things improving the secret\ninspiration of the Holy Ghost? Am I here governed by a wisdom from\nabove? Are these ways such as I can truly say, that I am led into them\nby the Spirit of God? Do I allow myself in them, because they serve\nto set forth the glory of God? Are they good proofs that the Spirit of\nGod dwelleth in me; and that by thus sowing to the Spirit, I shall of\nthe Spirit reap everlasting life? This is the rule by which Christians\nare to regulate their thoughts, words, and actions; for we are called\nby God to act by the motions of his Holy Spirit, and to make no other\nuse of ourselves, or the world we are in, than such as is conformable\nto that dignity of life and state of glory to which we are called. The\nSpirit of our religion is to be the spirit of our lives, the constant\nprinciple of all our tempers and inclinations, which is to render us\nreasonable, and wise and holy in all our progress through the world.\n\n\nVI. *\u2019Tis acknowledged by all, that a life of _intemperance_ and\n_debauchery_, makes us dead and senseless of religion: but then it is\nnot enough considered that the _vanity_ of the mind, an understanding\nbusied in _trifles_, an _impertinent course of life_, will as\ncertainly produce the _same effect_. If our understanding is full of\nfoolish imaginations, if we are devoted to trifles, religion can gain\nno entrance. A man may be so earnest in _picking straws_, as to have\nno leisure to think of his salvation; nor any more inclination to it,\nthan one that is constantly in _drink_.\n\nThus poor _amusements_, vain _arts_, useless _sciences_, impertinent\n_learning_, false _satisfaction_, a wrong turn _of mind_, a state\nof _idleness_, or any the vainest _trifles_ of life, may keep men\nat as great a distance from true religion, as the debaucheries of\nintemperance.\n\n\nVII. *_Titius_ is temperate and regular: but then he is so great a\n_mathematician_, that he does not know when Sunday comes: he sees\npeople going to _church_ as he sees others going to _market_; he goes\non studying, measuring, and calculating, and may as well be called a\n_merchant_ as a _Christian_.\n\nAll doctrines of religion are disagreeable to _Philo_; he avoids them\nas he avoids _party_: now what is the reason of it? It is not because\nhe is _debauched_ and _intemperate_. But he is a _virtuoso_, devoted\nto polite _literature_. His soul is extended to all the _curiosities_\nin the world, and thinks all time to be lost that is not spent in\nthe search of _shells, urns, inscriptions_, and _broken pieces of\npavements_. This makes the concerns of _eternity_ seem small things in\nhis eyes, fit only for the enquiry of _narrow, little_, and _unpolite_\nsouls.\n\n_Eusebius_ would read prayers _twice_ a day in his _parish_; he would\nbe often with the poor and sick, and spend much time in charitable\nvisits; he would be wholly taken up with the _care_ of souls, but\nthat he is busy in studying the _old grammarians_, and would fain\n_reconcile_ some differences amongst them before he dies.\n\n\nVIII. _Lycia_ might be pious; but that she is too _easy, gay_, and\n_chearful_, to admit of care of any kind. She can no more _repent_,\nthan she can be _out of temper_, and must be the same _sparkling,\nchearful_ creature in the _church_, as in the _play-house_. She\nmight be capable of understanding the misery of human nature, and the\nnecessity of the comforts of religion; but that she is so happy every\ntime she is _dressed_.\n\n_Matrona_ is old, and has been these _fifty years_ eating and drinking,\nsleeping and waking, dressing and undressing, _paying_ and _receiving\nvisits_. She has no prophaneness; and, if she has no piety, it is\nowing to this, that she never had a _spare half-hour_ to think about\nit. She envies her daughters, because they will _dress_ and _visit_\nwhen she is dead.\n\n*_Publius_ goes to _church_ sometimes, and reads the scripture; but\nhe knows not what he reads or prays, his head is so full of politics.\nHe is so angry at _Kings_ and Ministers of State, that he has no time\nor disposition to call himself to account. He has the history of all\n_parliaments, elections, prosecutions_, and _impeachments_, and dies\nwith little or no religion, through a constant fear of popery.\n\n_Siccus_ has been all his life long _building_ and _ pulling down_,\nmaking _canals_ and _ditches_, raising _walls_ and _fences_. People\ncall him a good man, because he employs the poor: _Siccus_ might have\nbeen a _religious_ man, but that he thought _building_ was the chief\nhappiness of a rational creature. He is all the week amongst _dirt_\nand _mortar_, and stays at home on _Sundays_ to view his contrivances.\nHe will die more contentedly, if his death does not happen whilst some\n_wall_ is in building.\n\n\nIX. I have mentioned these several _characters_ to shew, that it\nis not only _prophaneness, debauchery_, and _open vices_, that\nkeep men from the impressions of true religion; but that the mere\n_play-things_ of life, impertinent _studies_, vain _amusements_, false\n_satisfactions_, idle _dispositions_, will produce the same effect.\nA _wrong_ turn of mind, _impertinent cares_, a succession of the\n_poorest trifles_, if they take up our thoughts, leave no more room\nfor true piety than gross sensuality.\n\n\nX. We see even in worldly matters, that if we propose any thing to\na man, when he is in the pursuit of something else, he hardly hears\nor understands us; we must stay for a season of more leisure and\nindifference, till his thoughts and passions are at rest.\n\nNow this holds much stronger in matters of religion. Its doctrines\nare neither heard nor understood, because it always finds us in the\npursuit of _something else_. It matters not what this _something else_\nis; the mind is equally employed wrong, and so not in a condition to\nlike, or at leisure to listen to any other happiness. If you were to\npropose the same truths to a man in another state, when weariness or\ndisappointment has made him give up all designs, or when sickness or\nthe approach of death shews him that he must act no longer in them,\nthey would have quite another effect upon him; then the great things\nof religion appear great indeed. He _feels_ their whole weight, and\nis amazed he did not see them always in the same manner. Now it is the\ngreat end and design of _self-denial_ to put a stop to the follies of\nlife, that our souls may quietly consider, and fully comprehend the\ntruths which come from God; that our hearts being at liberty from a\ncroud of foolish thoughts, may be ready to obey and co-operate with\nthe _inspirations_ of that Spirit, which is to lead and quicken us in\nall holiness; that _death_ and _judgment_, _heaven_ and _hell_, may\nmake as deep impressions upon our minds in the middle of our lives,\nas at our last hour; that we may be as wise and prudent as _sick_\nand _dying_ men, and live with such apprehensions as most people die\nwith; that we may see the vanity of the world, the misery of sin, the\ngreatness of eternity, and the want of God, as they see it who stand\nupon the brink of another world.\n\n\nXI. This is the great and happy work of self-denial, to awaken us into\na true knowledge of ourselves, and shew us who, and where, and what we\nare. Till then our life is but a _sleep_, a _dream_, a mere succession\nof shadows; and we act with as little reason as a child that is\npleased with blowing about a _feather_. We must therefore not only\ndeny our wicked inclinations, but also all our follies, impertinences,\nand vain satisfactions: for, as plain and known sins harden and\ncorrupt, so impertinences and vain satisfactions delude and blind\nour hearts, and render them insensible of our real misery, or true\nhappiness.\n\n\nXII. We are true members of the kingdom of God; when the kingdom of\nGod is within us; when the spirit of religion is the spirit of our\nlives; when seated in our hearts, it diffuses itself into all our\nmotions; when it is the principle of all our thoughts and desires,\nthe spring of all our hopes and fears; when we like and dislike, seek\nand avoid, mourn and rejoice, as becomes those who are born again of\nGod. And this is the work of the Holy Spirit in our hearts, to give\nus a _new understanding_, a _new judgment_, temper, taste, and relish,\nnew desires, and new hopes and fears. But so far as we nourish any\nfoolish passion, indulge any vanity of mind or corruption of heart; so\nfar we _resist the graces_ of God\u2019s Holy Spirit, and render ourselves\n_indisposed_ to relish and improve his secret _inspiration_.\n\n\nXIII. Christians are therefore not only to consider themselves, as men\nthat are to act by a principle of _reason_, but as spiritual beings\nwho have a higher principle of life within them, and are to live by\nthe _wisdom_ and _instructions_ of the Spirit of God.\n\nAs reasonable men would do every thing that tended to strengthen or\nimprove their reason, so Christians ought to practise every thing that\ncan strengthen or preserve their union with the Spirit of God. For\nas a man without reason has but the _figure_ of a man; so a Christian\nwithout the Spirit of God, has but the _form_ of a Christian. Here\ntherefore we must fix all our care, and concern, that we may remove\nall hindrances of divine grace; that we may be truly spiritual in all\nour ways and designs, and indulge no tempers that may lessen our union\nwith the Spirit of God.\n\n\nXIV. Some persons will perhaps refrain from _grief_, when they find\nthat it hurts their _eyes_; they will avoid _passion_ and _anger_ if\nit ends in pains of the head; but they would do well to consider that\nthese tempers are to be abstained from, upon much greater accounts.\nPassion may disorder our bodies, waste our spirits, and leave pains in\nour _heads_; but it leaves greater marks of injury in our better parts,\nas it throws us into a state of madness, and _banishes_ the Holy\nSpirit of peace, and gentleness, and _prepares_ us for the suggestions\nof the spirit of darkness. _Grief_ may hurt our _eyes_, but it much\nmore hurts our _souls_, as it sinks them into a state of gloom and\ndarkness, which _expels_ and _quenches_ the Spirit of God; for light\nmay as well unite with darkness, as the Spirit of God dwell with the\ngloomy dulness and horror of stupid grief. What I have observed of\nthese two passions, ought to be concluded of every other _passion_\nand _temper_; we are to consider it as it _suits_ with, or _resists_\nthat new Spirit, by whose motions we are to be preserved in a state of\nholiness.\n\n\nXV. Now seeing this _newness_ of spirit is the whole of religion; we\nmust fear and avoid all _irregularity_ of spirit, every _unreasonable\ntemper_, because it hurts us in our principal part, and makes us _less\ncapable_ of the graces, and _less obedient_ to the motions of God\u2019s\nHoly Spirit. We must labour after a state of peace, and thankfulness,\nfree from the folly of vain hopes, idle fears, and false anxieties,\nthat our souls may be disposed to rejoice in the comforts, and advance\nin the graces of the Holy Ghost.\n\n\nXVI. And with what _care_ and _exactness_ we are at all times to\nconduct ourselves, is fully set forth in the following words: _Let\nno corrupt communication proceed out of your mouth, but that which\nis good to the use of edifying, that it may minister grace unto the\nhearers; and grieve not the Holy Spirit of_ God, _whereby you are\nsealed unto the day of redemption.\u00b9_ That we may not here mistake\nwhat is meant by _corrupt communication_, the apostle adds; _but that\nwhich is good to the use of edifying, that it may minister grace unto\nthe hearers_. So that it is _a conversation that does not edify_,\nand profit the hearers, that the apostle condemns as _corrupt_. And\nlet it be observed that the apostle does not prohibit this kind of\nconversation because it is _useless_, and impertinent; but for a\nreason of the utmost consequence, that we may not _grieve the Holy\nSpirit of_ God. This shews us that we Christians are to govern\nourselves by no less a rule, than a _conformity_ to the Spirit of\nGod; that we are not only to deny ourselves vain and foolish actions,\nbut also idle and unedifying discourse, and conduct ourselves in all\nour behaviour, with such a spirit of wisdom and purity as may make\nthe Holy Ghost _delight_ to dwell in us. Such a wisdom as is not\noccasionally exercised in this or that place, or at set times; but is\nalways in being, and constantly disposing us to thoughts, words and\nactions suitable to it.\n\n \u00b9 Ephes. iv. 29.\n\n\nXVII. A man may be said to have some regard for religion, who is\n_regular_ at places of divine worship; but he cannot be reckoned of a\n_religious spirit_, till it is his Spirit in every place and on every\noccasion, till he lives and breathes by it, and thinks, and speaks,\nand acts according to its motions.\n\nA man may frequent _meetings for mirth_; but yet, if when he is out\nof them, he gives himself to peevishness, chagrin and dulness, no one\nwill say such a man is of a _chearful spirit_. It is easy to make the\napplication: if we are only attendants at _places_ of religion; if\nwhen we are out of those places, we are of another spirit, I don\u2019t\nsay proud or covetous, but vain and foolish: if our actions are silly,\nand our conversation trifling and impertinent, our tempers vain and\nworldly, we are no more of a _religious spirit_, than a dull peevish\nman is of a _chearful spirit_, because he is regular at some set\nmeetings for _mirth_.\n\n\nXVIII. *Religion is not ours till we live by it; till it is the\nreligion of our thoughts, words and actions; till it goes with us into\nevery place; sits uppermost on every occasion; and forms and governs\nour hopes and fears, our cares and pleasures. He is the religious\nman who watches and guards his Spirit, and endeavours to be always\nin the temper of religion; who worships God in every place: who is as\nfearful of foolish thoughts, irregular tempers, and vain imaginations\nat one time as at another; who is as wise and heavenly at _home_, or\nin the field, as in the _house of_ God. For when once religion has\ngot possession of a man\u2019s heart, and is become as it ought to be, his\nruling temper; it is as agreeable to such a one in all places, and\nat all times, to speak and act according to its directions, as \u2019tis\nagreeable to the _ambitious_ man, to act according to the motions of\nambition. We must therefore take it for granted, that if we are not\nreligious in our conversation, or common temper, we are not religious\nin our hearts; we may have a _formality_ of religion at certain\n_times_ and _places_, but we are not of a _religious spirit_.\n\n\nXIX. We see every body speaking and conversing according to their\n_spirit_ and temper: the covetous, the ambitious, the vain and\nself-conceited, have each of them their proper language suitable to\ntheir spirit and temper; they are the _same_ persons in all places,\nand always talk like themselves. If therefore we could meet with\npersons of a truly religious spirit, we should find them like men of\nother tempers, the same persons _in all places_, and always talking\nand acting like themselves. We should find them living by one temper,\nand conversing with men with the same spirit that they converse with\nGod; not one thing in one place, and another in another; not formal\nand grave at a _funeral_, and mad and frantic at a _feast_; not\nlistening to wisdom at _church_, and delighting in folly at _home_;\nnot angry with one foolish thing, and as much pleased at another; but\nsteady and uniform in the same wise and religious temper.\n\n\nXX. Farther, as we are not of a _religious spirit_, till it orders all\nour conversation; so it is to be observed, that if our conversation\nis vain and foolish, it keeps us in a state incapable of religion,\nby _grieving_ the _Holy Spirit_. And as we can do nothing without the\nSpirit of God, as he is our _breath_, our _life_, our _light_, and our\n_strength_; so, if we live in such a way as _grieves_ and _removes_\nthis Holy Spirit from us, we are as branches that are broke off from\nthe tree, and must perish in the deadness and corruption of our nature.\nLet this therefore teach us to judge rightly of the sin and danger of\n_vain, unedifying_ and _corrupt_ communication; it is not the sin of\n_idleness_ or _negligence_ only; it is not a _pardonable infirmity_;\nit is not a _little mistake_ in spiritual wisdom; but it is a sin\nthat stands between us and the _tree_ of life; that opposes our whole\nhappiness, as it _grieves_ and _separates_ the Holy Spirit from us.\nLet this also teach some people the reason why they are so _dead_\nand _senseless_ of religion: they are not guilty of gross sins; they\nhave an aversion to _cheating_ and _falseness_; but at the same time\nhave no more feeling or sense of religion than mere _reprobates_.\nNow the reason of it is this; they live in such an _impertinence_ of\nconversation; their communication is so constantly upon _silly_ and\n_vain_ subjects; and they are so fond of those who have the talent of\nconversing in the same manner, that they render themselves _unfit_ for\nthe residence of the Holy Spirit. We don\u2019t seem to apprehend, either\nhow much _good_ or how much _evil_ there is in conversation; I believe\nit may be affirmed that the greatest instructions, and the greatest\ncorruptions proceed from it. For mens common conversation and ordinary\nlife teach much more effectually than any thing they say or do at set\ntimes or occasions.\n\nWhen a clergyman preaches, he is for the most part considered as doing\nthat which all clergymen do, whether _good_ or _bad_. But if he is\nthe same wise and virtuous man in his communication, that he is in the\n_pulpit_; if his speech be always _seasoned with salt_, that it may\n_minister grace unto the hearers_; if the _common_ actions of his life\nbe visibly governed by a spirit of piety: such a one will be heard\nwith reverence on the _Sunday_ for what he says and does all the\nweek. And on the contrary, if a _clergyman_, when he comes out of\nthe _pulpit_, is but like other men; as _irregular_ in his tempers;\nas _trifling_ in his conversation; as _eager_ in his diversions; and\nas _vain_ in his designs; he will mightily lessen his power over the\nhearts of his hearers.\n\nA father now and then gives his son virtuous advice, and the son\nperhaps would be much the better for it; but that he never hears him\ntalk virtuously, but when he is giving him advice; this makes him\nthink, that he is then only acting the part of a _father_; as when\nhe is buying him _cloaths_, or putting him out to an _employment_.\nWhereas if he saw his father\u2019s _ordinary life_ and conversation to\nbe under the rules of religion; and his every day temper, a temper of\npiety; \u2019tis very likely that he would be won into an imitation of it.\n\n\nXXI. It is our communication, our _ordinary temper_ and _common life_,\nthat affects other people, that either hardens them in sin, or awakens\nthem to a sense of piety. Let therefore all _clergymen_, and _masters_\nand _mistresses_ of families look carefully to themselves; let them\nconsider, that if their _ordinary life_, their communication be _vain,\nimpertinent_, and _unedifying_, they are not only in a corrupt state\nof heart, but are guilty of corrupting and perverting the hearts\nof those that belong to them. Let them not think that they have\nsufficiently discharged their duty, by seeing that those who relate\nto them, have their proper instructions; for it is next to impossible\nfor such instructions to have their proper effect against the example\nof those we converse with. If a _clergyman plays_, and _drinks_, and\n_sports_ with his flock in the week days: let him not wonder if he\npreaches them asleep on _Sundays_. If a _father_ is _intemperate_; if\nhe _swears_, and converses _foolishly_ with his friends; let him not\nwonder that his children cannot be made virtuous. It is therefore\nthe necessary duty of all Christians, in all states of life, to look\ncarefully to their _ordinary behaviour_, that it be not the means\nof poisoning and corrupting the hearts of those they converse with.\nThey must consider, that all the follies and impertinences of their\nordinary life and conversation have the guilt of destroying souls;\nand that the blood of those whom their follies have destroyed, will\nbe required at their hands.\n\n\nXXII. A mistress whose conversation is a daily proof to her _maids_,\nthat she is governed by a spirit of piety in all she says and does:\nwhose life is a continual visible labour to _work out her salvation\nwith fear and trembling_, is a blessing to all that stand about her.\nShe communicates happiness even to those who are born of her servants;\nthey will be educated in piety, because their parents learnt what\npiety was in waiting on such a _mistress_.\n\n\nXXIII. A good-natured, _drinking, sleeping, playing, swearing\nmaster_, is a curse to those who tend upon him; they are led into\nall irregularities, by following his steps, and are sent into the\nworld hardened in follies, and insensible of religion, by having lived\nwith such a _master_. This ought carefully to be considered by all\nChristians, as a mighty encouragement to strictness of behaviour; that\nas a _holy_ conversation intitles us to a reward for other peoples\nvirtues; so an _evil communication_ makes us liable to a punishment\nfor other mens sins. For we can neither live well nor ill to ourselves\nalone; but must of necessity do either good or harm to others by our\nmanner of conversation. This is one great reason why a vain corrupt\ncommunication does so _grieve_ the Holy Spirit; because it is so\ninfecting an evil, and does so corrupt the manners of those we\nconverse with.\n\n\n\n\n CHAP. V.\n\n\n_THE necessity of divine grace, obligeth all Christians to a constant\npurity and holiness of conversation; wherein is shewn the great danger\nand impiety of reading vain and impertinent books._\n\nI. I have shewn that the _necessity of divine grace_ is a mighty\nargument for an universal exactness of life and conversation. I come\nnow to speak farther to that remarkable branch of it: _Let no corrupt\ncommunication proceed out of your mouth, but that which is good to\nthe use of edifying, that it may minister grace to the hearers; and\ngrieve not the Holy Spirit of_ God, _whereby ye are sealed to the day\nof redemption_. Now if we are to let no corrupt communication proceed\nout of our mouth, that we may not grieve _the holy Spirit of_ God; it\nfollows that we are to deny ourselves the entertainment of _corrupt,\nimpertinent_, and unedifying books. For if vain and idle words are not\nto proceed out of our mouths, we must be under the same necessity of\nnot letting them come into our hearts.\n\n\nII. If we would know what books are to be avoided as corrupt and\ngrieving the Holy Spirit, we must look back to the rule of our\ncommunication; for as that communication is there said to be _corrupt_\nthat does not _edify and minister grace_ to the hearers; so must\nwe look upon all those books as corrupt, which do not _edify_ and\n_minister grace_ to the readers. Now this book-entertainment is as\ncertainly forbidden by the apostle, as cheating is forbidden by the\n_eighth_ commandment: for if I am not to say foolish and impertinent\nthings myself, because such a communication _grieves_ the Holy\nSpirit of God; I am as certainly forbid the reading the corrupt and\nimpertinent sayings of other people.\n\nThe books which mostly corrupt our hearts, and fill us with a spirit\nof folly, are such as almost all the world allow themselves to\nread; I mean books of _wit_ and _humour, romances, plays_, and other\nproductions of the _poets_. Thus a _grave orthodox_ old gentleman,\nif he hears that his _niece_ is very good, and delights in reading,\nwill fill her closet with volumes of _plays_ and _poems_ on _several\noccasions_, on purpose to encourage her to spend her time well.\nThere is not perhaps a more surprising infatuation in the conduct of\nChristians, than this.\n\n\nIII. There is a proper time for every thing that is lawful to be done:\nnow, can you tell when it is proper for a Christian to meditate upon\nthese books?\n\nThere is a time when our hearts are more than ordinarily raised\ntowards God; when we feel the joys and comforts of religion, and enjoy\na peace that passes all understanding. Now I suppose reason will not\nallot this time for the diversion of such books.\n\nThere is a time, when either thro\u2019 the neglect of duty, remorse of\nmind, worldly vexations, bodily tempers, or the absence of God\u2019s\nSpirit, we sink into dejection and dulness, grow burthensome to\nourselves, and can hardly think of any thing with satisfaction. Now\nif reason is to judge, this is of all times the most improper for such\nentertainment. For if there is any time more proper than another to\nthink upon God, \u2019tis when we are _in heaviness_.\n\nWhen we are _sick_ it is time to fly to the _physician_; when we\nare _weary_, it is a proper time to _rest_: now there is the same\nfitness in having recourse to God and religion, when we are under any\ndejection of mind. For it is not more the sole property of light to\ndispel darkness, than it is the sole property of religion to relieve\nall uneasiness. _Is any one afflicted_, says the apostle, _let him\npray_. Now this we are to look upon, not only as a wise advice of\nsomething that is very good to be done; but as a strict command that\nleaves no choice of doing any thing in the stead of it.\n\nIt is as absolute a command as if he had said, _Hath any one sinned,\nlet him repent_. For an application to God is as much the one thing to\nbe done in the hour of trouble, as repentance is the one thing to be\ndone in time of sin.\n\n\nIV. You seem to make times of dulness the occasion of reading those\nbooks, by saying that you only read them to _divert_ your spirits.\nBut that which you take to be a reason for reading them, is a strong\nobjection against it. For it is never so improper to read those books,\nas when you want to have your spirits raised, or your mind made easy\nto itself. For it is the highest abuse you can put upon yourself,\nto look for ease and quiet in any thing, but in right apprehensions\nof God\u2019s providence. And it is a sin against the _whole nature_ of\nreligion, not to make it the whole measure and reason of all your\npeace and enjoyment in every occurrence of life.\n\nIf you must amuse yourself with a volume of _plays_, because you are\nlaid up with a _broken leg_, or have _lost a friend_, you are as far\nfrom wisdom as a child that is to be made quiet with _a rattle_, and\nas far from religion as those who worship _idols_; nay, to seek to\nsuch things for relief and refreshment, is like applying to the devil\n_in distress_. A man that drinks _drams_ every time he is dull or\nuneasy, is a _wise, prudent_, and _sober_ man, if compared to the\nChristian that in seasons of dejection has recourse to _wanton_ wit,\nand _prophane_ rant: he destroys the purity of his mind much more\neffectually, than the other destroys the health of his body.\n\nDo you think that in _great distresses_, it is proper to seek comfort\nin God; but that in _little troubles_, any thing that can divert is as\nwell? Nay, surely if God is our sufficient comfort in great distresses,\nhe must be our best relief in those that are smaller. Unless it can be\nsaid, that the truths of religion are able to make us bear martyrdom\nwith content, but not great enough to make us easy in _little_ trials.\n\n\nV. Besides, to seek for relief in foolish books, is not only applying\nto a false remedy, but is also destroying the chief power of religion.\nFor as religion has no power over us but as it is our happiness;\nso far as we neglect, or refuse to make use of its comforts, so\nfar we destroy its power over us. For it can no otherwise be the\nordinary care of our lives, than by being our ordinary happiness and\nconsolation in all the changes of life. A Christian therefore is to\nmake his Christianity his comfort, not only in times of _great trial_\nand sufferings, but in all the _lesser vexations_ of life, that\nby this means every little occasion of grief or disquiet may be an\noccasion of his being more affected with religion, and more sensible\nof its true comforts.\n\n\nVI. On the contrary, if _men_ will make themselves happy as children\nare made happy, not by considering the nature of things, but by a\n_change of amusements_, they must also expect to have the vexations of\nchildren, and be, like them, laughing and crying at they know not what,\nall the days of their life: for children are only easily vexed because\nthey are easily pleased; and it is certain that they who can be\npleased with things of no value must in the same degree be liable to\nbe displeased at them. And as this is the true state of childhood: so\nwhosoever is in this state, whatever his _age_ may be, his _office_,\nor his _dignity_ in life, is yet as truly in the state and folly of\nchildhood, as he that is but four years old. Take an instance or two:\na child whose heart is half broken at some misfortune, may perhaps be\nmade easy with a picture of a _huntsman_ and a _pack of hounds_; but\nif you would comfort the father that grieves for his eldest son, the\n_hounds_ must all be _alive_; they must _cry_, and _run_, and follow\na _hare_; and this will make the father as easy as the picture did the\nchild.\n\nA mother comforts her little girl with a _pack of cards_ that are\nfinely _painted_: by and by she wants to be comforted herself: some\ngreat calamity has happened to her. Now you must not think to comfort\nher with _painted cards_, or building houses with them; her grief is\ntoo great, and she has been too long a _mother_ to be pleased with\nsuch things. It is only _serious ombre_ that can dry her eyes, and\nremove sorrow from her heart.\n\n\nVII. I might easily multiply instances of this kind; but these are\nsufficient to shew us, that persons of _age_ and _authority_ often\ndiffer only from children, as one child may differ from another. This\nis the true reason why human life is so full of complaint; why it is\nsuch a _mixture_ of ridiculous pleasures, and vain disquiets, namely,\nbecause we live in an entire ignorance of the nature of things, never\nconsidering why we are pleased with this, or displeased with that,\nnor any more appeal to religion to direct our judgments, than children\nappeal to reason to form their tempers. For if we will only play, or\nlull ourselves into repose, as children are rocked to sleep, it is not\nto be wondered at, if like them we _cry_ as soon as we are awake: and\nthe reason why people, _seemingly_ religious, are subject to the same\n_dulness_ and _peevishness_, to the same _vexations_ and variety of\ngriefs that other people are, is this, because they make no more use\nof their religion on those occasions, than other people: they don\u2019t so\nmuch as intend to keep themselves _easy, thankful_ and _chearful_, by\nmaking religion the _measure_ and _standard_ of all their thoughts and\njudgments, in all the common chances of life, any more than those do,\nwho have no thoughts about religion.\n\n\nVIII. Suppose a person had _lame_ feet, and _bad_ eyes, and that he\nhad an _oil_, that was an infallible cure for them both, when applied\nto both; if you saw him only using it for his _eyes_, you would not\nwonder that it had not cured his _feet_; you would know that his\nanointing his _eyes_ could only cure his _eyes_; and that there was\nno ground to expect that his _feet_ should be any better, till he\nanointed his _feet_: and all this for this plain reason, because\nthings, however good in themselves, can have no farther effect than\nas they are applied. Now it is just thus in religion. If a man places\nit only in _public worship_, he attends public worship; it operates\nso far. But why must you wonder, that he is not of a _wise, virtuous_,\nand _religious_ temper, in all the actions of his ordinary life? Is\nnot this wondering why the _oil_ has not cured a man\u2019s _feet_, when he\nhas never applied it to them, but only to his _eyes_?\n\n\nIX. *When the regular churchman as plainly makes religion the\n_measure_ of his ordinary life, as he makes it the _rule_ of his going\nto _church_; when he as directly uses it to this purpose, as a man\nanoints his eyes, who would be cured by anointing them; then you will\nsee him as different in his _ordinary life_ from other people, as\ndifferent in his pleasures and griefs, in his cares and concerns, as\nhe is different from them in _forms_ and regularity of worship. But\ntill men do this; till they apply the principles of religion to all\nthe actions of _ordinary life_; till they make it the _measure_ of all\ntheir daily tempers, their joys and fears; till they think there is\nas much piety in being _wise_ and _holy_ in their common tempers, as\nin being _devout_ at church; as much sin in being vainly pleased and\nfoolishly vexed, as in neglecting the divine service; till they thus\ndirectly apply religion to common life, as a man applies a remedy to\nthe part he would have cured; it is no more to be expected that it\nshould make them religious in common life, than that an _oil_ applied\nto our _eyes_ should cure our _feet_.\n\nIt is our ordinary life, which we think is thus left to ourselves,\nthat makes religion so insignificant in the world: it lies by like a\n_remedy_ that is _unapplied_; it has no effect because it is used only\nas a _formal thing_ that has its duties at _set times_ and occasions:\nwhereas it should be used and considered as the _rule_ and _reason_ of\nall our judgments and actions; as the _measure_ of all our cares and\npleasures; as the _life_ of our life, the spirit of our spirit, and\nthe very form and essence of all our tempers. It is to be in us, like\na _new reason_ and judgment of our minds; that is to reason and judge\nof every thing we do, and to preside over and govern all the motions\nof our hearts. _Is any one merry_, saith the apostle, _let him sing\npsalms: Is any afflicted, let him pray_. This is religion in the\napostle\u2019s account; it is not only an attendance at the public worship,\nbut it is the _ruling habit_ of our minds; something that devotes us\nwholly to God, that allows of no mirth in our common life, but a mirth\nproper for the brethren of Christ, a mirth that can express itself\nin praise and thanksgiving, that allows of no other cure for grief\nor vexation than what is to be had from recourse to God. And indeed\nwhat can be more absurd, than for a Christian ever to act in any other\nconsideration than as a Christian? He is senseless to a degree of\nmadness when he indulges a thought, or a motion of his heart; when he\neither takes a pleasure, or relieves a grief; where he cannot say I do\nthis as a Christian, as suitable to that state in which Christianity\nhas placed me.\n\n\nX. *We reckon a man sufficiently _mad_ that fancies himself a _king_,\nand governing his subjects, at the same time that he is tied on\na bed of _straw_: now a _Christian_ repeats every day, _I believe\nthe forgiveness of sin, the resurrection of the body, and the life\neverlasting_; he thanks God _for the redemption of Jesus Christ, for\nthe means of grace, and for the hope of glory_. Yet at the same time,\nin this state of _greatness_, he fancies himself in a _thousand wants\nand miseries_: he cries and labours, and toils for a happiness, that\nhas no existence but in his _own imagination_; he fancies himself a\n_being_ that is to be made happy with sauces and ragous, with _painted\ncloaths_ and _shining diamonds_, he is grieved and fretted like a\nchild at the loss of a _feather_; and must be diverted, as they are,\nwith _shows_ and _plays_, and imaginary scenes of rant and nonsense.\nNow is not such a one _mad_? Does he not know as little of his\n_state_, as the man in straw who fancies himself a king? But for a\nChristian, in times of dulness or vexation, to seek relief in foolish\namusements, in the loose, wild discourses of _plays_, when he should\n_acquaint himself with_ God, _and be at peace_, is a degree of madness\nthat exceeds all others; it is acting as contrary to the nature of\nthings, as if a man that had lost the use of his _limbs_, should chuse\nto comfort his lameness with _painted shoes_, when he might have the\nuse of his feet restored. For the consolations of religion relieve\nuneasiness and trouble, as a _lame_ man is relieved when his _limbs_\nare restored; they conquer grief, not by cheating and deluding the\nweakness of our minds, but as the resurrection conquers death, by\nrestoring us to a new and glorious life.\n\n\nXI. From these reflections I hope it sufficiently appears, that the\nreading vain and impertinent books is no matter of indifferency; but\nthat it is justly to be reckoned amongst our _greatest corruptions_;\nthat it is as unlawful as _malice_ and _evil speaking_; and is no more\nto be allowed in any part of our life.\n\nReading, when it is an exercise of the mind, upon wise and pious\nsubjects, is, next to _prayer_, the best improvement of our hearts;\nit enlightens our minds, collects our thoughts, calms and allays\nour passions, and begets in us wise and pious resolutions; it is a\nlabour that does so much good to our minds, that it ought never to be\nemployed amiss; it enters so far into our souls that it cannot have\na little effect upon us. Reading and meditation is that to our souls,\nwhich food and nourishment is to our bodies; so that we cannot do\nourselves either a _little_ good, or _little_ harm, by the books that\nwe read.\n\n\nXII. But perhaps you think it is a _dull task_ to read only religious\nand moral books: but when God is your happiness; when you are not\nafraid of the joys of eternity, you will think it a dull task to read\nany other books. Don\u2019t fancy therefore that your heart is right, tho\u2019\nyou had rather read books upon other subjects; for it is there that\nyou are to charge your _dullness_: religion has no hold of you; the\nthings of eternity are not the concerns of your mind; it is _dull_ and\n_tiresome_ to you to be _wise_ and _pious_; and that makes it a dull\ntask to read only books that treat upon such subjects. When it is\nthe care of your soul to be humble, holy, pious, and heavenly minded;\nwhen you know any thing of the guilt and misery of sin, or feel a real\ndesire of salvation, you will find religious books to be the greatest\nfeast and joy of your mind.\n\n\nXIII. You perhaps will say that you have so much spare time for\nreading, that you think you need not employ it at all in reading good\nbooks. It may be so; you may have also more time than you need devote\nto offices of _charity_; but will you thence conclude, that you may\nthen do things _contrary_ to charity, and indulge yourself in _spight_\nand _mischief_?\n\n*If you have every day more time than you can employ in reading,\nmeditation and prayer; if this time hangs upon your hands, and cannot\nbe turned to any advantage; let me desire you to go to _sleep_ or\n_pick straws_; for it is much better to do this, than to have recourse\nto corrupt and impertinent books. Time lost in _sleep_, or in _picking\nstraws_, is better lost than in such exercises of the mind. Consider\nfarther, that _idle_ and _spare time_ calls for the greatest care and\nwatchfulness; so that to have recourse then to evil and impertinent\nbooks, is like inviting the devil because you are alone. If you could\nread ill books when you are in haste, or in a hurry of other matters,\nit would do you much less harm than to read them because your time\nhangs upon your hands. That very season which you take to be an excuse\nfor such _reading_, is the strongest argument against it, because\nevil thoughts and vain subjects have twice the effect, and make double\nimpressions when they are admitted at times of leisure and idleness.\n\n\nXIV. Consider again to what a miserable state you are reduced,\nwhen you are forced to have recourse to foolish books to get rid of\nyour time. Your fortune perhaps has removed you from the necessity\nof labouring for your _bread_; you have been politely educated in\nsoftness; you have no trade or employment to take up your time; and\nso are left to be devoured by corrupt passions and pleasures. Whilst\npoor people are at hard labour; whilst your servants are drudging\nin the meanest offices of life; you, oppressed with _idleness_ and\n_indulgence_, are relieving yourself with _foolish_ and _impertinent_\nbooks; feeding and delighting a disordered mind with _romantic_\nnonsense, and poetic follies. If this be the effect of riches and\nfortune, only to expose people to the power of disordered passions,\nand give them time to corrupt their hearts with madness and folly,\nwell might our Lord say, _Woe unto you that are rich!_\n\n*When you see a _poor creature_ drudging in the meanest offices of\nlife, and glad of the dirtiest work to get his _bread_, you are apt to\nlook upon him as a _miserable wretch_; it raises a mixture of pity and\ncontempt in you; but remember, that every time you see such a person,\nyou see a more reasonable creature than yourself, and one that is\nmuch more _nobly employed_ than you are. He is acting _conformably_\nto the state of human life, and bearing a hard part with patience; he\nis doing a work which, mean as it is, will be looked upon as done unto\nthe Lord; whilst you, idling in _softness_ and _pleasures_, are unable\nto bear your time, unless it be stolen away from you by folly and\nimpertinence. Fancy that you saw a _patient Christian_, old, broken\nand crooked, with carrying burthens all his life; fancy that you saw\nanother Christian lolling in _state_ and _softness_, and making every\nday a day of _vanity_ and _foolish reading_; which of them do you\nthink is most likely to die in the hands of good _angels_, and be\ncarried into _Abraham_\u2019s bosom?\n\n\nXV. *But, after all, what a vain imagination is it to think that you\nhave any such thing as _spare time_? Is there any time for which you\nare not accountable to God? Is there any time which God has so left to\nyour own disposal that you may sacrifice it to the indulgence of vain\ntempers, and the corruption of your heart? You can no more shew this\nthan you can shew, that all your time is your own. To talk, therefore\nof _spare time_, is to talk of something that never did nor ever\nwill belong to any Christian. You may have a _spare time_ from this\nor that labour, or necessity, you may abate or change any _particular\nexercise_, you may take this or that refreshment; you have all these\n_spare times_ from particular actions, but you have no _spare time_\nthat releases you from the laws of Christianity, or that leaves you\nat liberty not to act by the principles of religion and piety.\n\n*You have _spare time_ to refresh yourself: but this is to be governed\nby the same wisdom, as the time that is spent in cares and labours.\nFor your recreations and pleasures are only lawful as far as they are\ndirected by the same wisdom with your cares and labours. If therefore\nthe providence of God has placed you above the necessity of labouring\nfor your livelihood, you must not think that you have so much _spare\ntime_ to spend, as you please, but that you are certainly called to\nsome _other labour_. Great part of the world is doomed to toil and\nslavery; they have it not in their power to chuse any other way of\nlife, and their labour is therefore an acceptable service to God,\nbecause it is such as their state requires. Happy are you therefore,\nif you knew your happiness, who have it in your power to be always\ndoing the _best things_; who, free from labour and hardships, are\nat liberty to chuse the _best ways_ of life, to study all the arts\nof _self-improvement_, to practise all the ways of doing good, and\nto spend your time in all the noblest instances of piety, humility,\ncharity and devotion! Bless God then, not because you have _spare\ntime_, for that you have none, but that you have time to employ in\nthe best ways that you can find; that whilst others are oppressed with\nburdens, and worn out with slavery, you have time to think upon the\ngreatest and best of things; to enlighten your mind, to correct the\ndisorder of your heart, to study the laws of God, to contemplate the\nwonders of his providence, to convince yourself of the vanity of the\nworld, and to delight your soul with the great and glorious things\nwhich God has prepared for those that love him. This is the happiness\nof being free from labour and want, not to have _spare time_ to\nsquander away in _vanity_ and _impertinence_, but to have _spare\ntime_ to spend in the study of wisdom, in the exercise of devotion,\nin the practice of piety, in all the ways and means of doing good and\nexalting our souls to a state of _Christian perfection_.\n\n\nXVI. *It is a doctrine of scripture, and highly agreeable to reason,\n_That unto whomsoever much is given, of him shall much be required_.\nConsider therefore that a life of leisure and freedom from want and\nhardships is as much as can well be given you in this world, as it is\ngiving you an opportunity of living wholly to God, and making all the\nparts of your life useful to the best purposes. As sure therefore as\nit is a state, that has so many advantages that furnishes you with\nso many means of being eminent in piety, so sure it is, that it is a\nstate from which God expects fruits that are worthy of it. Had it been\nyour lot to labour in a _mine_, or serve under some cruel master, you\nmust have served as unto God; and in so doing you had finished the\nwork which God had given you. But as you are free from all this, you\nmust look upon yourself as God\u2019s _servant_, as called to chuse that\nway of labouring and spending your time, which may most promote that\nwhich God desires to be promoted. God has given you liberty to chuse,\nbut it is only that you may have the blessedness of chusing the _best\nways_ of spending your time. Though therefore you are at liberty from\nservile and mean labour, yet you are under a necessity of labouring in\nall good works, and making all your time, and fortune, and abilities\nserviceable to the best ends of life. You have no more time that is\nyour own, than he has that is to live by constant labour; the only\ndifference betwixt you and him is this, that he is to be diligent in\na poor, slavish labour, that oppresses the body, and dejects the mind;\nbut you in a _service that is perfect freedom_, that renders your body\na _fit temple_ for the Holy Ghost, and fills your soul with such light,\nand peace, and joy, as is not to be found in any other way of life.\n\n\nXVII. Do you think that a _poor slave_ would displease God by refusing\nto act in that painful drudgery that is fallen to his share? And do\nyou think that God will not be more displeased with you, if you refuse\nto act your _full part_ in the best of labours, or neglect that happy\nbusiness of doing good, which your state of life has called you to?\n\u2666Is it expected that _poor people_ should make a right use of their\ncondition, and turn all their labour into a service unto God? And do\nyou think you are not obliged to make a proper improvement of your\ncondition, and turn all your _rest_, and _ease_, and _freedom_ from\nlabour, into service unto God? Tell me therefore no more that you\nindulge yourself in idle amusements, in vain, corrupt, and unedifying\nbooks, because you have _spare time_? For it is absolutely false to\nsay that you have any such thing; it is saying, that because God has\ngiven you _spare time_ from servile labour, time for all the instances\nof a holy and heavenly life; therefore you presume to throw it away in\nidleness and impertinence.\n\n \u2666 \u2018It is\u2019 replaced with \u2018Is it\u2019\n\n\n The End of the Fourth VOLUME.","title":"The works of the Rev. John Wesley, Vol. 04 (of 32)","tradition":"scripture-revelation","translated_text":null,"word_count":87047}