Sermon 52 · 2

Sermon 52 · 2

4.Nor is it to individuals only, whether those who betray other 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 there pressing these offenses 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 Churchwardens, in particular, 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 such 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 maybe 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 anything 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."

8. "But if the end you aim at be really to reform sinners, you choose 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 gained. 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 expense, 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 expense, 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 anyone 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 blessing seven 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, though neither many, rich, nor powerful, they broke through 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 have 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, of 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: Everyone 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 through 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 encounter 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 unblameableness, he will find himself just in Ishmael's situation, -- "his hand against every man, and everyman'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, after ye have done the will of God, ye may receive the promise."

6. And ye have need of steadiness, 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 plough;" 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, --

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 fixed resolution? Will they not be