nature _little lower than the angels_, (even if we are to understand
that phrase of our original nature, which may well admit of a doubt)
when our bodies are mouldered into earth, will remain with all their
faculties. Our _memory_, our _understanding_ will be so far from being
destroyed, yea, or impaired by the dissolution of the body, that on
the contrary, we have reason to believe, they will be inconceivably
♦strengthened. Have we not the clearest reason to believe, that they
will then be wholly freed from those defects, which now naturally
result from the union of the soul with the corruptible body? It is
highly probable, that from the time these are disunited, our memory
will let nothing slip: yea, that it will faithfully exhibit every
thing to our view, which was ever committed to it. It is true, that
the invisible world is in scripture termed _the land of forgetfulness_;
or as it is still more strongly expressed in the old translation, _the
land where all things are forgotten_. They are forgotten; but by whom?
Not by the inhabitants of that land, but by the inhabitants of the
earth. It is with regard to them that the unseen world is _the land of
forgetfulness. All things_ therein _are_ too frequently forgotten by
these; but not by disembodied spirits. From the time they have put off
the earthly tabernacle, we can hardly think they forget any thing.
♦ ‘strengthned’ replaced with ‘strengthened’
9. *In like manner the _understanding_ will doubtless be freed, from
the defects that are now inseparable from it. For many ages it has
been an unquestioned maxim, _Humanum est errare & nescire_: Ignorance
and mistake are inseparable from human nature. But the whole of this
assertion is only true, with regard to living men, and holds no longer,
than while _the corruptible body presses down the soul_. Ignorance
indeed belongs to every finite understanding, seeing there is none
beside God that knoweth all things: but not mistake. When the body is
laid aside, this also is laid aside for ever.
10. What then can we say of an ingenious man, who has lately made
a discovery, that disembodied spirits have not only no _senses_
(not even in sight or hearing) but no _memory_ or _understanding_,
no _thought_ or perception, not so much as a _consciousness_ of
their own existence? That they are in a dead sleep from death to the
resurrection? _Consanguineus lethi sopor_ indeed! Such a sleep we may
well call _a near kinsman of death_, if it be not the same thing. What
can we say, but that ingenious men have strange dreams: and these they
sometimes mistake for realities.
11. But to return. As the soul will retain its understanding and
memory, notwithstanding the dissolution of the body, so undoubtedly
the _will_, including all the _affections_, will remain in its full
vigour. If our love or anger, our hope or desire perish, it is only
with regard to those whom we leave behind. To them it matters not,
whether they were the objects of our love or hate, of our desire or
aversion. But in separate spirits themselves, we have no reason to
believe, that any of these are extinguished. It is more probable, that
they work with far greater force, than while the soul was clogged with
flesh and blood.
12. But although all these, although both our knowledge and senses,
our memory and understanding, together with our will, our love,
hate, and all our affections, remain after the body is dropt off, yet
in this respect they are as though they were not, we are no longer
stewards of them. The things continue, but our stewardship does not:
we no more act in that capacity. Even the _grace_ which was formerly
intrusted with us, in order to enable us to be faithful and wise
stewards, is now no longer intrusted for that purpose. The days of
our stewardship are ended.
III. 2. It now remains, that being _no longer stewards_, we _give an
account_ of our _stewardship_. Some have imagined, this is to be done
immediately after death, as soon as we enter into the world of spirits.
Nay, the church of _Rome_ does absolutely assert this; yea, makes it
an article of faith. And thus much we may allow, the moment a soul
drops the body, and stands naked before God, it cannot but know what
its portion will be to all eternity. It will have full in its view,
either everlasting joy, or everlasting torment: as it is no longer
possible for us to be deceived, in the judgment which we pass upon
ourselves. But the scripture gives us no reason to believe, that God
will then sit in judgment upon us. There is no passage in all the
oracles of God, which affirms any such thing. That which has been
frequently alledged for this purpose, seems rather to prove the
contrary: namely, (_Heb._ ix. 27.) _It is appointed for men once to
die, and after this, the judgment._ For in all reason, the word _once_
is here to be applied, to judgment as well as death. So that the fair
inference to be drawn from this very text, is, not that there are two
judgments, a particular and a general: but that we are to be judged
as well as to die, once only: not once immediately after death, and
again after the general resurrection; but then only _when the Son of
Man shall come in his glory, and all his holy angels with him_. The
imagination therefore of one judgment at death, and another at the end
of the world, can have no place with those who make the written word
of God, the whole and sole standard of their faith.
2. The time then when we are to give this account, is when the _great
white throne comes down from heaven, and he that sitteth thereon, from
whose face the heavens and the earth flee away, and there is found no
place for them_. It is then the _dead, small and great_, will _stand
before God: and the books_ will be _opened_; the book of scripture,
to them who were entrusted therewith, the book of conscience to
all mankind. The _book of remembrance_ likewise, (to use another
scriptural expression) which had been written from the foundation of
the world, will then be laid open to the view of all the children of
men. Before all these, even the whole human race, before the devil
and his angels, before an innumerable company of holy angels, and
before God, the Judge of all: thou wilt appear, without any shelter
or covering, without any possibility of disguise, to give a particular
account of the manner wherein thou hast employed all thy Lord’s goods.
3. The judge of all will then enquire, “How didst thou employ thy
_soul_? I intrusted thee with an immortal spirit, endowed with various
powers and faculties, with _understanding, imagination, memory, will,
affections_. I gave thee withal full and express directions, how all
these were to be employed. Didst thou employ thy _understanding_,
as far as it was capable, according to those directions, namely,
in the knowledge of thyself and me? My nature, my attributes? My
works, whether of creation, of providence, or of grace? In acquainting
thyself with my word? In using every means to increase thy knowledge
thereof? In meditating thereon day and night? Didst thou employ thy
_memory_ according to my will? In treasuring up whatever knowledge
thou hadst acquired, which might conduce to my glory, to thy own
salvation, or the advantage of others? Didst thou store up therein,
not things of no value, but whatever instruction thou hadst learned
from my word: and whatever experience thou hadst gained, of my wisdom,
truth, power, and mercy? Was thy _imagination_ employed, not in
painting vain images, much less such as nourished _foolish and hurtful
desires_, but in representing to thee whatever would profit thy soul,
and awaken thy pursuit of wisdom and holiness? Didst thou follow my
directions with regard to thy _will_? Was it wholly given up to me?
Was it swallowed up in mine, so as never to oppose, but always run
parallel with it? Were thy _affections_ placed and regulated in such
a manner, as I appointed in my word? Didst thou give me thy heart?
Didst thou not love the world, neither the things of the world? Was
I the object of thy love? Was all thy desire unto me, and unto the
remembrance of my name? Was I the joy of thy heart, the delight of
thy soul, the chief among ten thousand? Didst thou sorrow for nothing
but what grieved my Spirit? Didst thou fear and hate nothing but sin?
Did the whole stream of thy affections flow back to the ocean from
whence they came? Were thy _thoughts_ employed according to my will?
Not in ranging to the ends of the earth, not on folly, or sin: but
on _whatsoever things were pure, whatsoever things were holy_, on
whatsoever was conducive to my _glory_, and to _peace and good-will
among men_?”
4. The Lord will then inquire, “How didst thou employ the _body_
wherewith I intrusted thee? I gave thee a _tongue_, to praise me
therewith: didst thou use it to the end for which it was given?
Didst thou employ it, not in evil-speaking or idle-speaking, not in
uncharitable or unprofitable conversation: but in such as was good, as
was necessary or useful, either to thyself or others? Such as always
tended, directly or indirectly, to _minister grace to the hearers_?
I gave thee, together with thy other _senses_, those grand avenues
of knowledge, _sight_ and _hearing_: were these employed to those
excellent purposes for which they were bestowed upon thee? In bringing
thee in more and more instruction in righteousness and true holiness?
I gave thee hands and feet and various _members_ wherewith to perform
the works which were prepared for thee: were they employed, not in
doing _the will of the flesh_, of thy evil nature, or _the will of
the mind_, (the things to which thy reason or fancy led thee,) but
_the will of him that sent_ thee into the world, merely to work out
thy own salvation? Didst thou present all thy members, not to sin, as
instruments of unrighteousness, but to me alone, through the Son of my
love, _as instruments of righteousness_?”
5. The Lord of all will next enquire, “How didst thou employ the
_worldly goods_ which I lodged in thy hands? Didst thou use thy
food, not so as to seek or place thy happiness therein, but so as to
preserve the body in health, in strength, and vigour, a fit instrument
for the soul? Didst thou use apparel, not to nourish pride or vanity,
much less to tempt others to sin, but conveniently and decently to
defend thyself from the injuries of the weather? Didst thou prepare
and use thy house and all other conveniencies, with a single eye to my
glory? In every point seeking not thy own honour, but mine: studying
to please not thyself, but me? Once more: in what manner didst thou
employ that comprehensive talent _money_? Not in gratifying the
desire of the flesh, the desire of the eye, or the pride of life? Not
squandering it away in vain expences, the same as throwing it into the
sea? Not hoarding it up to leave behind thee, the same as burying it
in the earth? But first supplying thy own reasonable wants, together
with those of thy family: then restoring the remainder to me, through
the poor, whom I had appointed to receive it: looking upon thyself
as only one of that number of poor, whose wants were to be supplied
out of that part of my substance, which I had placed in thy hands for
this purpose: leaving thee the right of being supplied first, and the
blessedness of giving rather than receiving? Wast thou accordingly
a general benefactor to mankind? Feeding the ♦hungry, cloathing the
naked, comforting the sick, assisting the stranger, relieving the
afflicted, according to their various necessities? Wast thou eyes to
the blind, and feet to the lame? A father to the fatherless, and an
husband to the widow? And didst thou labour to improve all outward
works of mercy, as means of saving souls from death?”
♦ ‘hungery’ replaced with ‘hungry’
6. Thy Lord will ♦farther enquire, “Hast thou been a wise and faithful
steward, with regard to the talents of a mixt nature which I lent
thee? Didst thou employ thy _health_ and _strength_, not in folly or
sin, not in the pleasures which perished in the using, _not in making
provision for the flesh, to fulfil the desires thereof_, but in a
vigorous pursuit of that better part, which none could take away
from thee? Didst thou employ whatever was pleasing in thy _person_
or _address_, whatever advantages thou hadst by _education_, whatever
share of _learning_, whatever _knowledge_ of things or men was
committed to thee, for the promoting of virtue in the world, for the
enlargement of my kingdom? Didst thou employ whatever share of _power_
thou hadst, whatever _influence_ over others, by the love or esteem
of thee which they had conceived, for the increase of their wisdom
and holiness? Didst thou employ that inestimable talent of _time_,
with wariness and circumspection, as duly weighing the value of every
moment, and knowing that all were numbered in eternity? Above all,
wast thou a good steward of my _grace_, preventing, accompanying, and
following thee? Did thou duly observe and carefully improve all the
influences of my Spirit? Every good desire? Every measure of light?
All his sharp or gentle reproofs? How didst thou profit by _the Spirit
of Bondage and fear_, which was previous to _the Spirit of Adoption_?
And when thou wast made a partaker of this Spirit, _crying in thy
heart, Abba, Father_, didst thou stand fast in the glorious liberty
wherewith I made thee free? Didst thou from thenceforth present thy
soul and body, all thy thoughts, thy words and actions, in one flame
of love, as an holy sacrifice, glorifying me with thy body and thy
spirit? Then _well-done, good and faithful servant! Enter thou into
the joy of thy Lord!_” And what will remain, either to the faithful or
unfaithful steward? Nothing but the execution of that sentence, which
has been passed by the righteous Judge; fixing thee in a state which
admits of no change, through everlasting ages. It remains only, that
thou be rewarded to all eternity, according to thy works.
♦ ‘faarther’ replaced with ‘farther’
IV. 1. From these plain considerations we may learn, first, How
important is this short, uncertain day of life! How precious, above
all utterance, above all conception, is every portion of it!
“The least of these a serious care demands;
For tho’ they’re little, they are golden sands!”
How deeply does it concern every child of man, to let none of these
run to waste; but to improve them all to the noblest purposes, as long
as the breath of God is in his nostrils!
2. We learn from hence, secondly, that there is no employment of our
time, no action or conversation that is purely _indifferent_. All is
good or bad, because all our time, as every thing we have, is _not
our own_. All these are, as our Lord speaks, τὰ ἀλλότρια, the property
of another; of God, our Creator. Now these either are, or are not
employed, according to his will. If they are so employed, all is good;
if they are not, all is evil. Again: it is his will, that we should
continually grow in grace, and in the living knowledge of our Lord
Jesus Christ. Consequently, every thought, word, and work whereby this
knowledge is increased, whereby we grow in grace, is good: and every
one whereby this knowledge is not increased, is truly and properly
evil.
3. We learn from hence, thirdly, that there are no works of
supererogation; that we can never do more than our duty: seeing all we
have is not our own, but God’s, all we can do is due to him. We have
not received this or that, or many things only, but every thing from
him: therefore every thing is his due. He that gives us all, must
needs have a right to all. So that if we pay him any thing less than
all, we cannot be _faithful stewards_. And considering _every man
shall receive his own reward, according to his own_ labour, we cannot
be _wise stewards_, unless we labour to the uttermost of our power:
not leaving any thing undone, which we possibly can do, but putting
forth all our strength.
4. Brethren, _Who is an understanding man and endued with knowledge
among you_? Let him shew the wisdom from above; by walking suitably
to his character. If he so account of himself, as a steward of the
manifold gifts of God, let him see that all his thoughts, and words,
and works be agreeable to the post God has assigned him. It is no
small thing, to lay out for God all which you have received from God.
It requires all your wisdom, all your resolution, all your patience
and constancy: far more than ever you had by nature: but not more than
you may have by grace. For his grace is sufficient for you, and _all
things_, you know, _are possible to him that believeth_. By faith then,
_put on the Lord Jesus Christ; put on the whole armour of God_, and
you shall be enabled to glorify him in all your words and works, yea,
to bring every thought into captivity to the obedience of Christ.
EDINBURGH,
_May 14, 1768_.
SERMON LII.¹
¹ Preached before the Society for Reformation of Manners, on
Sunday, January 30, 1763, at the Chappel in West-street,
Seven Dials.
PSALM xciv. 16.
_Who will rise up with me against the wicked?_
1. IN all ages, men who neither feared God nor regarded man, have
combined together and formed confederacies, to carry on the works
of darkness. And herein they have shewn themselves wise in their
generation; for by this means they more effectually promoted the
kingdom of their father, the devil, than otherwise they could have
done. On the other hand, men who did fear God and desire the happiness
of their fellow-creatures, have in every age found it needful to join
together, in order to oppose the works of darkness, to spread the
knowledge of God their Saviour, and to promote his kingdom upon earth.
Indeed he himself has instructed them so to do. From the time that
men were upon the earth, he hath taught them to join together in his
service, and has united them in one body by one spirit. And for this
very end he has joined them together, _that he might destroy the works
of the devil_, first in them that are already united, and by them in
all that are round about them.
2. This is the original design of the church of Christ. It is a
body of men compacted together, in order first, to save each his
own soul, then to assist each other in working out their salvation,
and afterwards as far as in them lies, to save all men from present
and future misery, to overturn the kingdom of Satan, and set up
the kingdom of Christ. And this ought to be the continued care and
endeavour of every member of his church. Otherwise he is not worthy
to be called a member thereof, as he is not a living member of Christ.
3. Accordingly this ought to be the constant care and endeavour of
all those, who are united together in these kingdoms, and are commonly
called _The Church of England_. They are united together for this very
end, to oppose the devil and all his works, and to wage war against
the world and the flesh, his constant and faithful allies. But do they
in fact answer the end of their union? Are all who stile themselves
“members of the church of _England_” heartily engaged in opposing the
works of the devil, and fighting against the world and the flesh? Alas,
we cannot say this. So far from it, that a great part, I fear, the
greater part of them, are themselves _the world_, the people that know
not God, to any saving purpose: are indulging, day by day, instead
of _mortifying the flesh, with its affections and desires_; and doing
themselves those works of the devil, which they are peculiarly engaged
to destroy.
4. There is therefore still need, even in this _Christian country_
(as we _courteously_ stile _Great Britain_) yea, in this _Christian
church_ (if we may give that title to the bulk of our nation) of
some to _rise up against the wicked_, and join together _against the
evil-doers_. Nay, there was never more need than there is at this day,
for _them that fear the Lord_, to _speak often together_, on this very
head, how they may _lift up a standard against the iniquity_ which
overflows the land. There is abundant cause for all the servants of
God, to join together against the works of the devil, with united
hearts and counsels and endeavours, to make a stand for God, and to
repress, as much as in them lies, these _floods of ungodliness_.
5. For this end a few persons in _London_, towards the close of the
last century, united together, and after awhile were termed, “The
Society for Reformation of Manners.” And incredible good was done by
them, for near forty years. But then most of the original members,
being gone to their reward, those who succeeded them grew faint in
their mind, and departed from the work. So that a few years ago the
society ceased, nor did any of the kind remain in the kingdom.
6. It is a society of the same nature, which has been lately formed.
I purpose to shew, first, The nature of their design, and the _steps_
they have hitherto taken; 2. The _excellency_ of it, with the various
_objections_ which have been raised against it; 3. _What manner of
men_ they ought to be, who engage in such a design; and 4. With what
_spirit_ and in what _manner_ they should proceed in the prosecution
of it. I shall conclude with an _application_ both to them, and to all
that fear God.
I. 1. I am, first, to shew the _nature_ of their design and the
_steps_ they have hitherto taken.
It was on a Lord’s day in _August_ 1757, that in a small company, who
were met for prayer and religious conversation, mention was made of
the gross and open profanation of that sacred day, by persons buying
and selling, keeping open shop, tippling in ale-houses, and standing
or sitting in the streets, roads or fields, vending their wares as
on common days: especially in _Moorfields_, which was then full of
them every Sunday, from one end to the other. It was considered, what
method could be taken, to redress these grievances? And it was agreed,
that six of them should in the morning wait upon Sir _John Fielding_
for instruction. They did so. He approved of the design, and directed
them how to carry it into execution.
2. They first delivered petitions to the Right Honourable the
Lord Mayor and the court of Aldermen, to the Justices sitting at
_Hick’s-Hall_, and those in _Westminster-Hall_. And they received
from all these honourable benches much encouragement to proceed.
3. It was next judged proper, to signify their design to many persons
of eminent rank, and to the body of the clergy, as well as the
ministers of other denominations, belonging to the several churches
and meetings, in and about the cities of _London_ and _Westminster_.
And they had the satisfaction to meet with an hearty consent and
universal approbation from them.
4. They then printed and dispersed, at their own expence, several
thousand books of instruction, to constables and other parish-officers,
explaining and inforcing their several duties. And to prevent, as far
as possible, the necessity of proceeding to an actual execution of the
laws, they likewise printed and dispersed, in all parts of the town,
dissuasives from sabbath-breaking, extracts from acts of parliament
against it, and notices to the offenders.
5. The way being paved by these precautions, it was in the beginning
of the year 1758, that after notices delivered again and again,
which were as often set at nought, actual informations were made
to magistrates, against persons profaning the Lord’s day. By this
means they first cleared the streets and fields, of those notorious
offenders, who without any regard either to God or the King, were
selling their wares from morning to night. They proceeded to a more
difficult attempt, the preventing _tippling_ on the Lord’s day,
spending the time in ale-houses which ought to be spent in the more
immediate worship of God. Herein they were exposed to abundance of
reproach, to insult and abuse of every kind: having not only the
tipplers and those who entertained them, the ale-house-keepers, to
contend with, but rich and honourable men, partly the landlords of
those ale-house-keepers, partly those who furnished them with drink,
and in general all who gained by their sins. Some of these were not
only men of substance, but men of authority; nay, in more instances
than one, they were the very persons before whom the delinquents were
brought. And the treatment they gave those who laid the informations,
naturally encouraged _the beasts of the people_, to follow their
example, and to use them as fellows not fit to live upon the earth.
Hence they made no scruple, not only to treat them with the basest
language, not only to throw at them mud or stones or whatever came to
hand, but many times to beat them without mercy, and to drag them over
the stones, or through the kennels. And that they did not murder them,
was not for want of will; but the bridle was in their teeth.
6. Having therefore received help from God, they went on to restrain
_Bakers_ likewise, from spending so great a part of the Lord’s day,
in exercising the works of their calling. But many of these were more
noble than the victuallers. They were so far from resenting this,
or looking upon it as an affront, that several who had been hurried
down the stream of custom, to act contrary to their own conscience,
sincerely thanked them for their labour and acknowledged it as a real
kindness.