they fell upon another sort of offenders as mischievous to society as
any, namely, _Gamesters_ of various kinds. Some of these were of the
lowest and vilest class, commonly called _gamblers_, who make a trade
of seizing on young, and unexperienced men, and tricking them out of
all their money. And after they have beggared them, they frequently
teach them the same mystery of iniquity. Several nests of these they
have rooted out, and constrained not a few of them, honestly to earn
their bread by the sweat of their brow, and the labour of their hands.
8. Increasing in number and strength, they extended their views, and
began not only to repress _profane swearing_, but to remove out of our
streets, another public nuisance and scandal of the Christian name,
_common prostitutes_. Many of these were stopped in their mid career
of audacious wickedness. And in order to go to the root of the disease,
many of the _houses_ that entertained them, have been detected,
prosecuted according to law, and totally suppressed. And some of the
poor, desolate women themselves, tho’ fallen to
“The lowest line of human infamy”
have acknowledged the gracious providence of God, and broke off their
sins by lasting repentance. Several of these have been placed out, and
several received into the _Magdalen Hospital_.
9. If a little digression may be allowed, who can sufficiently admire
the wisdom of Divine Providence, in the disposal of the times and
seasons, so as to suit one occurrence to another? For instance. Just
at a time when many of these poor creatures, being stopt in their
course of sin, found a desire of leading a better life, as it were
in answer to that sad question, “But if I quit the way I now am in,
what can I do to live? For I am not mistress of any trade; and I have
no friends that will receive me:” I say, just at this time, God has
prepared the _Magdalen Hospital_. Here those who have no trade, nor
any friends to receive them, are received with all tenderness. Here
they may live, and that with comfort, being provided with all things,
that are needful _for life and godliness_.
10. But to return. The number of persons brought to justice, from
_August_ 1757, to _August_ 1762 is
9596
From thence to the present time:
For unlawful gaming, and profane ♦swearing, 40
For sabbath-breaking, 400
Lewd women and keepers of ill houses, 550
For offering to sale obscene prints, 2
──────
In all 10,588
♦ ‘swering’ replaced with ‘swearing’
11. In the admission of members into the society, no regard is had to
any particular sect or party. Whoever is found upon enquiry to be a
good man, is readily admitted. And none who has selfish or pecuniary
views, will long continue therein: not only because he can gain
nothing thereby, because he would quickly be a loser: inasmuch as he
must commence subscriber, as soon as he is a member. Indeed the vulgar
cry is “These are all _Whitfelites_.” But it is a great mistake. About
twenty of the constantly subscribing members, are all that are in
connexion with Mr. _Whitefield_. About fifty are in connexion with
Mr. _Wesley_. About twenty, who are of the established Church, have
no connexion with either: and about seventy are dissenters, who make
in all an hundred and sixty. There are indeed many more, who assist
in the work by occasional subscriptions.
II. 1. These are the steps which have been hitherto taken, in
prosecution of this design. I am in the second place, to shew, the
_excellency_ thereof, notwithstanding the _objections_ which have been
raised against it. Now this may appear from several considerations.
And first, from hence: That the making an open stand, against all the
ungodliness and unrighteousness, which overspread our land as a flood,
is one of the noblest ways of confessing Christ in the face of his
enemies. It is giving glory to God, and shewing mankind, that even in
these dregs of time
“There are, who faith prefer,
Tho’ few, and piety to God.”
And what more excellent, than to render to God, the honour due unto
his name? To declare by a stronger proof than words, even by suffering,
and running all hazards, _Verily there is a reward for the righteous;
doubtless there is a God that judgeth the earth_.
2. How excellent is the design, to prevent in any degree, the
dishonour done to his glorious name, the contempt which is poured
on his authority, and the scandal brought upon our holy religion, by
the gross, flagrant wickedness of those who are still called by the
name of Christ? To stem in any degree the torrent of vice, to repress
the floods of ungodliness, to remove in any measure those occasions
of blaspheming the worthy name whereby we are called, is one of
the noblest designs it can possibly enter into the heart of man to
conceive.
3. And as this design thus evidently tends, to bring _glory to God in
the highest_, so it no less manifestly conduces, to the establishing
_peace upon earth_. For as all sin directly tends, both to destroy our
peace with God, by setting him at open defiance, to banish peace from
our own breasts, and to set every man’s sword against his neighbour:
so whatever prevents or removes sin, does in the same degree promote
peace, both peace in our own soul, peace with God, and peace with
one another. Such are the genuine fruits of this design, even in
the present world. But why should we confine our views to the narrow
bounds of time and space? Rather pass over these into eternity. And
what fruit of it shall we find there? Let the apostle speak: _Brethren,
if one of you err from the truth, and one convert him_ (not to this
or that opinion, but to God!) _let him know, that he who converteth
a sinner from the error of his way, shall save a soul from death, and
hide a multitude of sins_, Jam. v. 19, 20.
4. Nor is it to individuals only, whether those who betray others
into sin, or those that are liable to be betrayed and destroyed
by them, that the benefit of this design redounds, but to the whole
community whereof we are members. For is it not a sure observation,
_righteousness exalteth a nation_? And is it not as sure on the other
hand, that _sin is a reproach_ to any _people_? Yea, and bringeth down
the curse of God upon them? So far therefore as righteousness in any
branch is promoted, so far is the national interest advanced. So far
as sin, especially open sin is restrained, the curse and reproach are
removed from us. Whoever therefore they are that labour herein, they
are general benefactors. They are the truest friends of their king
and country. And in the same proportion as their design takes place,
there can be no doubt, but God will give national prosperity, in
accomplishment of his faithful word, _Them that honour me, I will
honour_.
5. But it is objected, “However excellent a design this is, it does
not concern _you_. For are there not persons, to whom the repressing
these offences and punishing the offenders properly belong? Are
there not constables and other parish-officers, who are bound by
oath to this very thing?” There are constables and church-wardens in
particular, who are engaged by solemn oaths, to give due information
against profaners of the Lord’s day, and all other scandalous sinners.
But if they leave it undone, if notwithstanding their oaths, they
trouble not themselves about the matter, it concerns all that fear God,
that love mankind, and that wish well to their king and country, to
pursue this design with the very same vigour, as if there were no
officers existing. It being just the same thing, if they are of no use,
as if they had no being.
6. “But this is only a pretence: their real design, is to get money by
giving informations.” So it has frequently and roundly been affirmed;
but without the least shadow of truth. The contrary may be proved
by a thousand instances: no member of the society, takes any part of
the money which is by the law allotted to the informer. They never
did from the beginning: nor does any of them ever receive any thing,
to suppress or withdraw their information. This is another mistake,
if not wilful slander, for which there is not the least foundation.
♦7. “But the design is impracticable. Vice is risen to such an head,
that it is impossible to suppress it: especially by such means.
For what can an handful of poor people, do in opposition to all the
world?” _With men this is impossible, but not with God._ And they
trust, not in themselves, but him. Be then the patrons of vice ever
so strong, to him they are no more than grasshoppers. And all means
are alike to him. It is the same thing with God _to deliver by many
or by few_. The small number therefore of those who are on the Lord’s
side is nothing, neither the great number of those that are against
him. Still he doth whatever pleaseth him. And _there is no counsel or
strength against the Lord_.
♦ ‘9’ replaced with ‘7’
8. “But if the end you aim at, be really to reform sinners, you chuse
the wrong means. It is the word of God must effect this, and not human
laws. And it is the work of ministers, not of magistrates. Therefore
the applying to these, can only produce an outward reformation. It
makes no change in the heart.”
It is true the word of God is the chief, ordinary means, whereby he
changes both the hearts and lives of sinners: and he does this chiefly
by the ministers of the gospel. But it is likewise true, that the
magistrate is _the minister of God_: and that he is designed of God
_to be a terror to evil doers_, by executing human laws upon them.
If this does not change the heart, yet to prevent outward sin, is
one valuable point gain’d. There is so much the less dishonour done
to God, less scandal brought on our holy religion, less curse and
reproach upon our nation, less temptation laid in the way of others.
Yea, and less wrath heaped up by the sinners themselves against the
day of wrath.
9. “Nay, rather more: for it makes many of them hypocrites, pretending
to be what they are not. Others, by exposing them to shame, and
putting them to expence, are made impudent and desperate in wickedness:
so that in reality none of them are any better, if they are not worse
than they were before.”
This is a mistake all over. For 1. Where are these hypocrites? We
know none who have pretended to be what they were not. 2. The exposing
obstinate offenders to shame, and putting them to expence, does not
make them desperate in offending, but afraid to offend. 3. Some of
them, far from being worse, are substantially better, the whole tenor
of their lives being changed. Yea 4. Some are inwardly changed, even
_from darkness to light, and from the power of Satan unto God_.
10. “But many are not convinced, that buying or selling on the Lord’s
day is a sin.”
If they are not convinced, they ought to be: it is high time they
should. The case is as plain as plain can be. For if an open, wilful
breach both of the law of God and the law of the land, is not sin,
pray what is? And if such a breach both of divine and human laws is
not to be punished, because a man is not convinced it is a sin, there
is an end of all execution of justice, and all men may live as they
list.
11. “But _mild_ methods ought to be tried first.” They ought. And so
they are. A mild admonition is given to every offender, before the law
is put in execution against him: nor is any man prosecuted, till he
has express notice, that this will be the case, unless he will prevent
that prosecution, by removing the cause of it. In every case the
mildest method is used, which the nature of the case will bear: nor
are severer means ever applied, but when they are absolutely necessary
to the end.
12. “Well, but after all this stir about reformation, what real good
has been done?” Unspeakable good; and abundantly more, than any one
could have expected, in so short a time, considering the small number
of the instruments, and the difficulties they had to encounter. Much
evil has been already prevented, and much has been removed. Many
sinners have been outwardly reformed; some have been inwardly changed.
The honour of him whose name we bear, so openly affronted, has been
openly defended. And it is not easy to determine, how many and how
great blessings, even this little stand, made for God and his cause,
against his daring enemies, may already have derived upon our whole
nation. On the whole then, after all the objections that can be made,
reasonable men may still conclude, a more excellent design could
scarce ever enter into the heart of man.
III. 1. But _what manner of men_ ought they to be, who engage in such
a design? Some may imagine, any that are willing to assist therein,
ought readily to be admitted; and that the greater the number of
members, the greater will be their influence. But this is by no means
true: matter of fact undeniably proves the contrary. While the former
society for reformation of manners, consisted of chosen members only,
tho’ neither many, rich, nor powerful, they broke thro’ all opposition,
and were eminently successful in every branch of their undertaking.
But when a number of men, less carefully chosen, were received into
that society, they grew less and less useful, till by insensible
degrees, they dwindled into nothing.
2. The _number_ therefore of the members is no more to be attended to,
than the riches or eminence. This is a work of God. It is undertaken
in the name of God, and for his sake. It follows, that men who neither
love nor fear God, have no part or lot in this matter, _Why takest
thou my covenant in thy mouth_, may God say to any of these, _whereas
thou_ thyself _hatest to be reformed, and hast cast my words behind
thee_? Whoever therefore lives in any known sin, is not fit to engage
in reforming sinners. More especially if he is guilty in any instance,
or in the least degree, of profaning the name of God, or buying,
selling or doing any unnecessary work on the Lord’s day, or offending
in any other of those instances, which this society is peculiarly
designed to reform. No: let none who stands himself in need of this
reformation, presume to meddle with such an undertaking. First,
let him _pull the beam out of his own eye_. Let him be himself
_unblamable_ in all things.
3. Not that this will suffice. Every one engaging herein, should be
more than a harmless man. He should be a man of _faith_: having at
least such a degree of that _evidence of things not seen_, as to _aim
not at the things that are seen, which are temporal, but at those that
are not seen, which are eternal_: such a faith, as produces a steady
_fear of God_, with a lasting resolution, by his grace to abstain
from all that he has forbidden, and to do all that he has commanded.
He will more especially need, that particular branch of faith,
_confidence in God_. It is this faith which _removes mountains_, which
_quenches the violence of fire_, which breaks thro’ all opposition,
and enables one to stand against and _chase a thousand_, knowing in
whom his strength lies, and even when he has _the sentence of death in
himself, trusting in him who raiseth the dead_.
4. He that has faith and confidence in God, will of consequence be
a man of _courage_. And such it is highly needful every man should
be, who engages in this undertaking. For many things will occur in
the prosecution thereof, which are terrible to nature: indeed so
terrible, that all who _confer with flesh and blood_ will be afraid to
incounter them. Here therefore true courage has its proper place, and
is necessary in the highest degree. And this, faith only can supply.
A believer can say,
I fear no denial;
No danger I fear:
Nor start from the trial;
For Jesus is near.
5. To _courage, patience_ is nearly allied: the one regarding future,
the other present evils. And whoever joins in carrying on a design of
this nature, will have great occasion for this. For notwithstanding
all his unblamableness, he will find himself just in _Ishmael_’s
situation, _his hand against every man, and every man’s hand against
him_. And no wonder. If it be true, that _all who will live godly,
shall suffer persecution_, how eminently must this be fulfilled in
them, who not content to live godly themselves, compel the ungodly to
do so too, or at least to refrain from notorious ungodliness? Is not
this, declaring war against all the world? Setting all the children of
the devil at defiance? And will not Satan himself, _the prince of this
world, the ruler of the darkness_ thereof, exert all his subtlety and
all his force, in support of his tottering kingdom? Who can expect,
the _roaring lion_ will tamely submit to have the prey plucked out of
his teeth? _Ye have_ therefore _need of patience_, that _when ye have
done the will of God ye may receive the promise_.
6. And ye have need of _steddiness_, that ye may _hold fast_ this
_profession of your faith without wavering_. This also should be
found in all that unite in this society; which is not a task for a
_double-minded man_, for one that is _unstable in his ways_. He that
is as a reed shaken with the wind, is not fit for this warfare, which
demands a firm purpose of soul, a constant, determined resolution.
One that is wanting in this, may _set his hand to the plow_: but
how soon will he _look back_? He may indeed _endure for a time. But
when persecution or tribulation_, public or private troubles, _arise
because of the_ work, _immediately he is offended_.
7. Indeed it is hard for any to persevere in so unpleasing a work,
unless _love_ overpowers both pain and fear. And therefore it is
highly expedient that all engaged therein, have _the love of God shed
abroad in their hearts_: that they should all be able to declare, _we
love him, because he first loved us_. The presence of him whom their
soul loveth, will then make their labour light. They can then say, not
from the wildness of an heated imagination, but with the utmost truth,
♦and soberness.
♦ duplicate ‘and’ removed
With thee conversing, I forget
All time, and toil, and care:
Labour is rest, and pain is sweet,
While thou, my God, art here.
8. What adds a still greater sweetness even to labour and pain, is the
Christian _love of our neighbour_. When they _love their neighbour_,
that is, every soul of man, _as themselves_, as their own souls; when
_the love of Christ constrains_ them to love one another, _even as
he loved us_; when, as he _tasted death for every man_, so they are
_ready to lay down their life for their brethren_, (including in that
number, _every man_, every soul for which Christ died:) what prospect
of danger will then be able to fright them from their labour of love?
What suffering will they not be ready to undergo, to save one soul
from everlasting burnings? What continuance of labour, disappointment,
pain, will vanquish their fixt resolution! Will they not be
“Gainst all repulses steeled, nor ever tired,
With ♦toilsome day, or ill-succeeding night?”
So love both _hopeth and endureth all things_. So _charity never
faileth_.
♦ ‘toilsom’ replaced with ‘toilsome’
9. Love is necessary for all the members of such a society, on another
account likewise; even because it _is not puffed up_; it produces not
only courage and patience, but _humility_. And O! how needful is this
for all who are so employed! What can be of more importance, than
that they should be little, and mean, and base, and vile in their own
eyes? For otherwise, should they think themselves any thing, should
they impute any thing to themselves, should they admit any thing of a
_pharisaic_ spirit, _trusting in themselves that they were righteous,
and despising others_: nothing could more directly tend to overthrow
the whole design. For then they would not only have all the world, but
also God himself to contend with; seeing he _resisteth the proud, and
giveth grace_ only _to the humble_. Deeply conscious therefore should
every member of this society be, of his own foolishness, weakness,
helplessness: continually hanging with his whole soul upon him, who
alone hath wisdom and strength, with an unspeakable conviction, that
_the help which is done upon earth, God doth it himself_; and that it
is he _alone who worketh in us, both to will and to do, of his good
pleasure_.
10. One point more, whoever engages in this design should have deeply
imprest on his heart, namely, that _the wrath of man worketh not the
righteousness of God_. Let him therefore _learn of_ him _who was meek_
as well as lowly. And let him abide in meekness as well as humility:
_With all lowliness and meekness_, let him _walk worthy of the
vocation wherewith he is called_. Let him be _gentle toward all men_,
good or bad, for his own sake, for their sake, for Christ’s sake.
Are any _ignorant and out of the way_? Let him _have compassion_ upon
them. Do they even _oppose_ the word and the work of God, yea set
themselves in battle array against it? So much the more hath he need,
_in meekness to instruct those who_ thus _oppose themselves_, if haply
they may _awake out of the snare of the devil_, and no more be _taken
captive at his will_.
IV. 1. From the _qualifications_ of those who are proper to engage
in such an undertaking as this, I proceed to shew, fourthly, With
what _spirit_, and in what _manner_, it ought to be pursued. First,
with what spirit. Now this first regards the _motive_ which is to
be preserved, in every step that is taken. For _if_ at any time _the
light which is in thee be darkness, how great is that darkness_? But
_if thine eye be single, thy whole body shall be full of light_. This
is therefore continually to be remembred, and carried into every word
and action. Nothing is to be spoke or done, either great or small,
with a view to any temporal advantage: nothing with a view to the
favour or esteem, the love or the praise of men. But the intention,
the eye of the mind is always to be fixt on the glory of God and good
of man.
2. But the Spirit with which every thing is to be done, regards the
_temper_, as well as the motive. And this is no other than that, which
has been described above. For the same courage, patience, steddiness,
which qualify a man for the work, are to be exercised therein. _Above
all_, let him _take the shield of faith_: this will quench a thousand
fiery darts. Let him exert all the faith which God has given him, in
every trying hour. And let _all_ his _doings be done in love_: never
let this be wrested from him. Neither must _many_ waters quench this
love, nor the floods of ingratitude drown it. _Let_ likewise that
lowly _mind_ be in him, which was also in Christ Jesus. Yea, and let
him _be cloathed with humility_, filling his heart, and adorning his
whole behaviour. At the same time, let him _put on bowels of mercies,
gentleness, long-suffering_: avoiding the least appearance of malice,
bitterness, anger or resentment; knowing, it is our calling, not to
be _overcome of evil, but_ to _overcome evil with good_. In order
to preserve this humble, gentle love, it is needful to do all things
with _recollection_ of spirit, _watching_ against all _hurry_, or
dissipation of thought, as well as against pride, wrath, or surliness.
But this can be no otherwise preserved, than by _continuing instant in
prayer_, both before and after he comes into the field; and during the
whole action; and by doing all in the _spirit of sacrifice_, offering
all to God, thro’ the Son of his love.
3. As to the outward _manner_ of acting, a general rule is, let it
be expressive of these inward tempers. But to be more particular.
1. Let every man beware, not to _do evil that good may come_.
Therefore _putting away all lying_, let every man _speak the truth to
his neighbour_. Use no _fraud_ or _guile_, either in order to detect
or to punish any man, but _by simplicity or godly sincerity commend_
yourself to mens _consciences in the sight of_ God. It is probable,
that by your adhering to these rules, fewer offenders will be
convicted. But so much the more will the blessing of God accompany
the whole undertaking.